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− | Sukumar Butt [[Buddhism]] in Bast {{Wiki|Asia}}. {{Wiki|New Delhi}} 1966, pp.103-11.
| + | [[Buddhism]] in {{Wiki|Sweden}} |
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− | Sir Charles Eliot [[Hinduism]] and [[Buddhism]] III. [[London]] 1921, repr.1971, pp.340-4.
| + | Couple of weeks ago I found a page in Facebook called or group of [[people]] called [[Buddhism]] in {{Wiki|Sweden}} . I wrote couple of words myself an english on their page and immediately reacted on my words site Admin Peter Olin and told that everybody here on this page have to use only {{Wiki|Swedish}} because it's a {{Wiki|swedish}} [[buddhist]] site. He [[sound]] quite convincible. |
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− | D.G.E.iiall A History of South-East {{Wiki|Asia}}. [[London]] 1955* 3rd ed.,1968, pp.l<j>5-
| + | I explained to Olin that I have been doing the [[Chinese Buddhist Encyclopedia]] for 18 hours every day for 8 years After which he started to explain to me that many links in [[Chinese Buddhist Encyclopedia]] what are linked to Wikipedia are suspicious and may change over time, and what,ll happened with these articles in my {{Wiki|encyclopedia}} when there,ll be changes in Wikipedia , He seemed quite excited and determined in their [[own]] deliberations and positions. |
− | 205. 415-35 and 644-65-
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− | [[Nguyen]] Khnc-Kham Introduction to [[Vietnamese]] {{Wiki|Culture}}. Directorate of {{Wiki|Cultural}} | + | Then I posted couple of [[thangkas]] made by me and lot of critics or by other words a large avalanche of [[criticism]] arrived at my address. compared to my [[attitude]] towards the {{Wiki|Encyclopedia}} and other [[activities]] in {{Wiki|Asia}}, {{Wiki|Sweden}} had an extremely negative and rusty cold [[attitude]]. |
− | Affairs, [[Saigon]] N.D., 17-22.
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− | Thien-An [[Buddhism]] and [[Zen]] in [[Vietnam]]. Rutland, [[Vermont]] 1975-
| + | With this, I felt like the admin's ironic [[logic]] killed me wanting to participate in this site on Facebook and of course since the admin of the page was quite specific in his [[attitude]], I asked him what have you done for [[Buddhism]] yourself? He didn't answer. At the end I just left the {{Wiki|swedish}} [[group of buddhists]].. |
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− | Mai Tho-Truycn Le Bouddhisn^au [[Vietnam]] /[[Buddhism]] in [[Vietnam]] /Phat-Giao'Viet-
| + | I spend there on site just 2 days. And then left because [[people]] started to scream about my work with [[Chinese Buddhist Encyclopedia]]. My secretary who has been a member of this group started to defend me and almost all [[people]] on the page started to talk that I serve the interests of the [[Chinese government]] and they pay me for that. |
− | Nam . [[Pagode]] Xa-Lol, [[Saigon]] 1962. P.64 quoted above **. i
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− | TWO SUTRAS--ON-DEPENDENT ORIGINATION
| + | I started the {{Wiki|encyclopedia}} in [[Australia]] and interestingly there were no negative [[attitude]] towards my work . [[Australia]] gave me a Distinguished Talented Visa for my [[activities]] and work in [[Buddhism ]]. |
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− | Translated by John M.Cooper
| + | I am struck by how two countries may have so different [[views]] on [[Buddhism]]. I arrived back to {{Wiki|Sweden}} a year ago and turned to {{Wiki|Swedish}} government and asked if they would like to help me with the {{Wiki|encyclopedia}}. I also wrote to the {{Wiki|Swedish}} {{Wiki|Academy}} of [[Sciences]] and asked them for a positive [[attitude]] towards my work. I wrote to 60 politicians in the government but did not receive any response to my letters at all. |
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| + | The {{Wiki|Academy}} of [[Sciences]] was [[silent]] in {{Wiki|Swedish}} way. I [[thought]] when I arrived first time to {{Wiki|Sweden}} most of the world's press was {{Wiki|present}} and even {{Wiki|Swedish}} journalists but now it seemed embarrassing for {{Wiki|Sweden}} that they gave me {{Wiki|swedish}} citizenship, Which shows that my {{Wiki|political}} [[activities]] suited them but not [[Buddhist]] . |
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− | Two sutrac on [[Dependent Origination]] (pratltyasamutpada) edited by N.Aiyasvami
| + | I have organized a major international [[Buddhist]] conferences and ([[Buddhism]] and Nordland) and ([[Buddhism]] and [[Australia]]) what lasted 9 years. I myself have attended other conferences at the {{Wiki|University}} of [[Berkeley]], but I have never seen such a derogatory and monotonous [[attitude]] as in {{Wiki|Europe}}, and especially in Scandinavia haven't seen such negative [[attitude]] anywhere in [[world]]. We can say openly {{Wiki|Sweden}} denies [[Buddhism]]. |
− | Sastri are here translated from the [[Sanskrit]] for the first time with the kind
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− | permission of the publishers The first [[sutra]] is from a [[Sanskrit]] original,
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− | but the second had been rendered by Sastri into [[Sanskrit]] from its [[Tibetan translation]].
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− | The first [[sutra]] belongs to the Hlnnyunu [[tradition]] according to Nan,Ho's
| + | This summer, I approached the {{Wiki|University}} of Kalmar with a proposal to hold an international conference on [[Buddhism]]. In a month's time, my secretary, Marju Broder, sent them letters with a proposal to meet to discuss cooperation and [[activities]] in [[connection]] with the conference. |
− | Catalogue of the {{Wiki|Chinese}} Trip!taka. It gives an explanation of the factors of
| + | the {{Wiki|university}} replied to me w month later with such this [[letter]]; |
− | the [[Dependent Origination]] [[formula]].
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− | The second [[sutra's]] [[connection]] with this [[formula]] lies mainly in the fact
| + | Dear Marju Broder, |
− | that it contains a verse called Pratityasamutp^dagatha. The mention of Nara-
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− | [[yana]] together with Mahabrahma^und Muhcsvara seems reminiscent of the {{Wiki|triad}}, | + | I’m [[professor]] in the study of [[religions]] and like all my [[colleagues]] in the study of [[religions]] we are regularly contacted by, besides of course [[scholars]] of [[religions]], RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION. |
− | Braluna, {{Wiki|Visnu}} and Giva, of [[Hinduism]]. ,
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| + | Stefan Arvidsson |
| + | [[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}} |
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− | I am grateful to Dr M.N.Kundu who went over the translation and made a
| + | At least someone dared to answer and say what is [[thought]] about of [[Buddhist]] [[activities]] in {{Wiki|Sweden}} . It is [[interesting]] that {{Wiki|Sweden}} is talking about [[religious]] freedom. How to understand it ? |
− | number of useful suggestions.
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− | Salutation to the [[Triple Gem]].
| + | This freedom seems to [[exist]] only for [[Christians]] but not for [[Buddhists]] . In addition, we wrote to many other {{Wiki|Swedish}} organizations, but the answer was [[silence]] |
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− | [[Thus have I heard]]. At one time the [[Blessed One]] was living at SravastI, at the
| + | My secretary Marju Broder also wrote to others in Scandinavia, but the answer from them was either [[silence]] or a negative [[attitude]]. The same [[attitude]] was observed by those Swedes on Facebook who call themselves a [[Buddhists]]. |
− | [[Jeta grove]], in the [[monastery]] of [[Anathapindada]], with a [[great community]] of [[monks]], | |
− | 1,250 [[monks]]. On that occasion the [[Blessed One]] addressed them: ’’To you, [[monks]],
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− | I shall teach to you the starting-point of [[dependent origination]] and its explan*
| + | That's what they wrote in {{Wiki|Swedish}} newspaper; |
− | ation. Therefore, listen well and duly ponder on it. I shall speak (as follows).
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− | "What.is the starting-point of [[dependent origination]]? That is to say (i)
| + | [[Buddhism]] is a relatively small [[religion]] in {{Wiki|Sweden}}, but has seen an increase in recent years. The number of [[Buddhists]] in April 2011 is estimated at around 45,000 [[people]] or close to 0.5% of Sweden's population, making it Sweden's third largest [[religion]] after [[Christianity]] and {{Wiki|Islam}}. Most practitioners have an {{Wiki|Asian}} background and come mostly from [[Thailand]], [[China]] or [[Vietnam]]. |
− | This being, that becomes; from the [[arising]] of this, that arises, (ii) [[Condition]]
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− | -ed by [[ignorance]] are [[volitional activities]], [[conditioned]] by [[volitional]] activit¬
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− | ies is [[consciousness]], [[conditioned]] by [[consciousness]] is mentality-materiality,.
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− | [[conditioned]] uy mentality-materiality are the [[six senses]], [[conditioned]] by the
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− | s^x [[sense]] [[senses]] is [[contact]], [[conditioned]] by [[contact]] is [[feeling]], [[conditioned]] by | |
− | [[feeling]] is [[craving]], [[conditioned]] by [[craving]] is [[clinging]], [[conditioned]] by [[clinging]]
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− | is becoming, [[conditioned]] by becoming is [[birth]], [[conditioned]] by [[birth]] [[old age]] and
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− | [[death]], [[grief]], [[lamentation]], [[misery]], dejection and perturbation arise - thus is
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− | the [[arising]] of this whole {{Wiki|mass}} or [[misery]]. This is called the starting-point 6f
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− | [[dependent origination]].
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| + | In addition, the {{Wiki|Swedish}} government requested that {{Wiki|donations}} to [[Buddhists]] be taxed on the basis of income. |
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| + | http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html |
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− | "What is its explanation? In '[[conditioned]] by [[ignorance]] are [[volitional]]
| + | http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html |
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− | [[Buddhist Studies]] Review 1,2 (1983-4) | + | It,s a [[shame]] to take a [[money]] from [[buddhist monks]]. [[Interesting]] how much {{Wiki|Swedish}} government pays for [[Christian]] {{Wiki|church}} to keep it alive. |
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| + | it shows specifically how the {{Wiki|Swedish}} government and [[people]] view [[Buddhism]]. You could say frankly that they [[hate]] [[Buddhism]] |
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− | Use your endeavour! No heedlessness 1 Practise the Doccrlftt.S^
| + | It shows how wrong country I chose when I was expelled from the {{Wiki|Soviet Union}} by [[Gorbachev]] when I made, first time in [[Soviet]] history, an [[opposition]] party against [[Communist Party]], My [[idea]] that erupted the {{Wiki|Soviet Union}} and perestroika. |
− | of good practice! Whoever practises the [[Doctrine]] dwells^happilfnji.
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− | in this [[world]] and the other. | |
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− | NIBBflNA AND [[ABHIDHAMMA]]
| + | Having lived in {{Wiki|Sweden}} for years, I did not come to the [[idea]] or [[understanding]] that {{Wiki|Sweden}} does not like a [[Buddhism]] because I was not involved in promoting [[Buddhism]] in {{Wiki|Sweden}}. |
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− | L.S.Cousins
| + | I have been actively involved in [[Buddhism]] for 45 years, I established the [[Nyingma]] [[Buddhist tradition]] in {{Wiki|Estonia}}, built 5 [[stupas]] there, My friends also actively contributed to the translation of a large amount of [[Buddhist literature]]. [[Soviet]] times nobody paid [[attention]] to my work in field of [[Buddhism]]. |
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| + | Now when I went back to {{Wiki|Estonia}} and started [[to build]] a new [[stupa]] the new [[Estonian]] government arrested me and my friends and accused me that I am hiding [[weapons]] in my country house what I haven't visited already 15 years . |
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− | 36. [[Delight]] in [[heedfulness]]. D [[monks]]! Be of [[good conduct]], 0 loilllfc [[nature]] o£ nibb5na ln [[the teaching of the Buddha]] was already
| + | They hold me in jail two days until {{Wiki|swedish}} ambassador Dag Hartelius called to the police. Why it's happened? Because in {{Wiki|Estonia}} old [[Wikipedia:Communism|communists]] are still in power. And they [[hate]] me because I destroyed the {{Wiki|Soviet Union}}. |
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− | With your [[thoughts]] well recollected, watch your [[minds]]! 'K [[subject]] of [[discussion]] in [[ancient]] times. More recently it has
| + | I built a [[stupa]] and large [[prayer wheel]] then left {{Wiki|Estonia}}., 1982 I build 4 [[stupas]] with my friends in {{Wiki|Estonia}}, first [[Buddhist]] [[thangkas]] were made by Arno Arrak it was the start for [[Buddhism in Estonia]]. |
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− | 37. Begin now! Come out! Harness yourself to the [[Doctrine]] of thtlfrttn much [[debated]] both in {{Wiki|modern}} [[Western]] {{Wiki|scholarship}} and also
| + | At the same time, the {{Wiki|University of Tartu}} in {{Wiki|Estonia}} was extremely contemptuous of my [[activities]], led by Linnart Mäll,who was a chronic alcoholic plus his students Märt Läänemets and Maret Kark supported him. |
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− | [[Buddha]]! Rout the {{Wiki|army}} of [[death]] £s an [[elephant]] lajys waste more [[traditional]] [[Buddhist]] circles.^ One issue which has recent- | + | It is striking that instead of cooperation, there is an immediate denigration against [[Buddhist]] [[activities]] from [[scientific]] side . Now that everyone is talking about a multicultural {{Wiki|era}}, both freedom of {{Wiki|speech}} and freedom of [[religion]], the {{Wiki|Swedish}} government is asking to tax {{Wiki|donations}} to [[Buddhists]] . |
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| + | An example my secretary asked {{Wiki|Oxford University}} to participate on coming conference [[Buddhism]] and Nordland and she got such answer : |
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− | to a hut made of branches! | + | I am sorry to say that I cannot give you any encouragement. The OCBS is a small institute with very limited resources. We are not even able to pay any {{Wiki|academic}} salaries. We also have nobody here who [[knows]] anything about [[Buddhism]] and Nordland, so we cannot offer any expertise |
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− | 38. Whoever is free from heedlessness in this [[Discipline]] and
| + | Yours sincerely, |
− | [[Doctrine]], by rejecting the round of [[rebirths]] will reach the
| + | [[Richard Gombrich]] |
− | end of [[suffering]].
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− | (Translated by Sara Boln Webb from the {{Wiki|French}} of Sylvain L6vi as it appeared
| + | And it is a solid old {{Wiki|university}} with English [[traditions]]. |
− | in the Journal Asiatiquo , Sept.- Oct. 1912, and published with the kind per¬
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− | [[mission]] of the editors.) | |
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| + | The same time we have big site in [[Internet]] dedicated to this conference. |
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− | I been a focus for [[discussion]] is the [[Wikipedia:Ontology|ontological]] {{Wiki|status}} of [[nibbana]].
| + | The question arises as how [[Buddhists]] do not notice what other [[Buddhists]] are talking about [[Buddhism]] in their work on conference [[Buddhism]] and Nordland. |
− | it some kina of [[metaphysical]] [[absolute]]? Or is it better seen
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− | the mere [[cessation of suffering]] or cVen as a. total ending of
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− | usience?
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− | i the niKa yas
| + | It shows the [[stupidity]] and short-sightedness of the {{Wiki|Europeans}} and its [[universities]], And we talk about [[religious]] freedom here . Compared to the {{Wiki|University}} of [[Berkeley]], who immediately agreed to collaborate with leading [[professor]] [[Lewis Lancaster]] .The only company that is actively involved in translating texts and spreading [[knowledge]] about Buddhism,in our days which is [[Lotsawa house]] and its a very big contribution to {{Wiki|European}} [[Buddhism]], |
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− | definitive answer to this question cannot easily* be found on
| + | https://www.lotsawahouse.org/ |
− | it basis of the niklnpt material. Some passages would seem to sug-
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− | est that [[nibbana]] refers^ initially to the destruction of defile-
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− | tnts at the [[attainment]] of [[enlightenment]] but ultimately more part-
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− | cularly to the consequent [[extinction]] of. the [[aggregates]] making
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− | p the [[mind and body]] complex at the time of [[death]]. Other passages
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− | .an be used in support of the [[belief]] that [[nibbana]] is some kind
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− | 4 jjf [[absolute reality]]. Nevertheless it is evident that most relevant
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− | ^contexts In* the [[Sutta-pitaka]] are so worded as to avoid any commlt-
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− | fsent on this issue. This is clearly Intentional.
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− | i Such a manner of proceeding has many parallels in early Budd-
| + | It,s [[interesting]] most of those [[people]] doesn't belong to {{Wiki|Europe}} who translate in [[Lotsawa House]]. I know {{Wiki|Erik Pema Kunsang}} because when I started with {{Wiki|Chinese}} {{Wiki|Encyclopedia}} he connected me and his relationship to my project was very positive and favorable. He is from {{Wiki|Denmark}} . And well known [[translator]] from [[Tibetan]]. |
− | fklst thoupht. The most well-known example is probably the ten
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| + | https://lotsawahouse.blog/interviews/erik-pema-kunsang/ |
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− | Unanswered questions of HalurikyapJtta, but some other questions
| + | Another [[person]] who has helped me a lot is from [[Holland]]. I asked [[money]] to buy a new {{Wiki|computer}} and new glasses for myself because the old {{Wiki|computer}} is too old and slow he reacted immediately . The rest of the {{Wiki|europe}} was quiet. |
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| + | I understand because it,s a [[war]] in our days accely between [[christianity]] and [[Buddhism]] what has found new territories here in {{Wiki|Europe}},. |
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− | ;are treated In the same way in the [[suttas]]. The accompanying pass¬
| + | When I was 11 years old I read the [[book]] about [[Buddhism]] and it was written that [[Buddha]] was talking about huge amount of other [[worlds]] and [[universes]] the same time I head in school that {{Wiki|Galileo}}, on the other hand, was tried by the Inquisition after his [[book]] was published. |
− | ages make It quite clear that the main [[reason]] Cor not answering
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− | mhese kinds of question is because they 'are not connected with
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− | phe [[spirit]], not connected with the [[letter]], not belonging to bogin-
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− | ; ^tlng the [[holy life]], (they) conduce neither to turning away, nor
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− | f *to passionlessness, nor to [[cessation]] nor to [[peace]] nor to higher
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− | ^[[knowledge]] nor to [[full awakening]] nor to [[nibbana]]'. This of course
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− | . ‘is illustrated with the [[parable]] of the arrow which strongly suggests
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− | t'lhat answering such questions would only give rise to [[endless]]
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− | ‘further questions. The attempt to answer them would take up too
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− | : *uch time and distract from the urgent need to follow the [[path]]
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− | towards the goal.
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− | \ Some [[scholars]], notably K.N.Jayatilleke, have suggested that
| + | He said that the [[Earth]] revolved around the {{Wiki|sun}}, a {{Wiki|theory}} now known to be true, I understood immediately value of the [[christianity]] who was telling such rubbish about [[cosmology]] . [[Buddhism]] for me as always been a [[science]] and I don't understand why others haven't found such values in [[Buddhist teachings]]. |
− | this was partly because no meaningful answer was possible. There
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| + | And {{Wiki|Europe}} still holds the same {{Wiki|principles}} as you can see here in {{Wiki|Sweden}}. For them {{Wiki|Sweden}} is a center of the [[universe]] with his 10.23 million (2019) population. So narrow minded [[people]] here.When you use your {{Wiki|brain}} at least little bit you can understand who,ll be the winner in this [[war]]. |
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− | Jtj Uuddhist Studies Review l ,2 (1983-4)
| + | [[Buddhist psychology]] has existed two thousand years , {{Wiki|Europe}} discovered it just couple of hundred years back. It seems now that {{Wiki|European}} way of [[thinking]] is really slow and and related to [[Christian]] [[thought]]. |
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− | may be something in this, but the texts do not seem to
| + | One thing is a [[religion]] another is [[scientific]] approach. [[Buddhism]] is [[science]] because it helps you to understand yourself [[Christianity]] reveals that {{Wiki|Jesus}} is your liberator. In [[Buddhism]] you have to {{Wiki|liberate}} yourself. It means different way of [[thinking]] and [[understanding]] about the [[world]] and about your [[own mind]]. |
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| + | Now you can see in web often [[word]] [[tantra]] what [[Christianity]] uses for [[own]] purposes it means borrowing from [[Buddhism]], but I havent noticed that [[Buddhism]] is using [[christian]] {{Wiki|terminology}}. It means {{Wiki|Europe}} and {{Wiki|European}} [[knowledge]] has nothing to offer anymore new [[ideas]] in field of [[spirituality]] and for a person’s personal [[spiritual]] development,Christianity has only one most important [[book]] the Bible [[Buddhism]] has them thousands. |
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− | [[Nibbana]] and [[Abhidhamma]] | + | [[People]] always like to have a rich friends then what about [[religion]]? [[Books]] consist [[ideas]] , teachings view of the [[world]] and I understand why [[people]] in our days who choose a [[buddhism]]. Because it has more real [[intellectual]] values then [[christianity]]. I understand how most of the [[people]] in {{Wiki|Europe}} and specially in {{Wiki|Sweden}} react on my words but someone have to be the first who says that [[king]] is naked. |
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| + | I was first who told the [[truth]] in {{Wiki|Soviet Union}} publicly and I was expelled does it mean that {{Wiki|Europe}} or {{Wiki|Sweden}} will expel me too ? You can see everywhere the new {{Wiki|political}} approach to be friendly, [[peaceful]], not to protest or fight with the government. |
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− | ovided that is that the immense strength of these two typos
| + | Why? Because the masses are being asked to be pushed into certain frames so that someone can [[calmly]] [[empty]] the people's pockets of [[money]]. Banks {{Wiki|rule}} everywhere, but if you ask them for [[money]] for their [[own]] [[activities]], you can [[die]] before they help you. |
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| + | If you look at governments, they are filled with politicians, [[people]] who do not even have a specific [[education]] to work in a given place or area, and they all always vote diligently in an area that is distant and incomprehensible to them. Recalling Alfred Nobel's message about {{Wiki|democracy}}, he can be said that he was a [[wise]] and the only Swede who understood the basic {{Wiki|principles}} of {{Wiki|democracy}} and expressed them exactly. |
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− | may besomething in this, but the texts do not seem to go quii* noviaca tnat Ao A --”
| + | {{Wiki|Sweden}} uses his [[money]] to share prizes in [[science]], but does not notice when someone is trying to spread [[knowledge]] about [[Buddhism]]. I was told in Öland by local politicians who need this {{Wiki|encyclopedia}} of no use or need for the [[people]]. Then I immediately understood what the term politician means today, [[Sven Hedin]], who was an eastern investigator, has been overlooked by the {{Wiki|Swedish}} government because he had correspondence with {{Wiki|Hitler}}. |
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− | so far. More {{Wiki|emphasis}} is laid on the need to avoid one-sided viewS®* viewpoint and their associated [[craving]] is recognised. For th
| + | Although he is highly valued and talked about by other countries. Not that he was in correspondence with {{Wiki|Hitler}}, but his [[scientific]] work is appreciated. I have [[realized]] over the years that I have lived in {{Wiki|Sweden}} and understood , Swedes are no longer Vikings but a {{Wiki|mass}} with whom the elective class does what they want. |
− | rhov arc understood as pervading und distorting In {{Wiki|ono}}
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| + | if you do not belong to the official nomenclature does not support your work and [[activities]] it doesn't have any value for them, the same [[principle]] was chosen in the {{Wiki|Soviet Union}}, no authority in {{Wiki|Sweden}} responds positively to what I do. The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} they does not understand what it means. |
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− | particularly {{Wiki|eternalism}} and annihi la t ion i sm. [[Acceptance]] of tvi
| + | They have their [[own]] {{Wiki|Swedish}} opinion. expressed himself in very {{Wiki|Swedish}} wayas said Stefan Arvidsson |
− | ways of [[seeing]] things would become {{Wiki|fertile}} soil for various [[klu]]
| + | [[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}} ;RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION. He even didn't want to meet us a or ask what kind of [[education]] I have. No authority in {{Wiki|Sweden}} responds positively to what I do. The same way reacted {{Wiki|Swedish}} [[buddhists]] on facebook. |
− | of [[craving]] which would themselves lead to further or more fix*
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| + | The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} does not understand what it means. Why and what i do it for. which raises the question may be should the government choose [[people]] based on {{Wiki|IQ}} . |
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− | ddhlst they are understood as pervading und distorting in {{Wiki|ono}}
| + | I have huge pile of different support letters from different [[universities]] and [[scientist]] who support my work and project. But {{Wiki|Sweden}} does not think so , Why? Because they have their [[own]] {{Wiki|Swedish}} opinion. It can be understood he has having more [[knowledge]] about [[Buddhism]] and about Eastern {{Wiki|culture}} as well than [[Berkeley]] and other [[universities]] in [[world]] , which I deeply [[doubt]]. |
− | [[direction]] or the other all our normal modes of [[thought]]. Provided | |
− | Ijjjo that the [[path]] set forth by the [[Buddha]] Is seen not so much
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| + | I call such [[phenomenon]] connected to [[stupidity]] Another words it's a {{Wiki|swedish}} [[knowledge]] about Eastern {{Wiki|culture}} and [[knowledge]] about [[Buddhism ]]. Most stupid last {{Wiki|political}} maneuver what {{Wiki|Sweden}} made with [[China]] - {{Wiki|Stockholm}} was grappling with [[China]] over a [[book]] publisher's imprisonment , unthinking what is useful or harmful for {{Wiki|swedish}} business . |
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− | [[Views]], thus creating or rather furthering the vicious circle tl[ al an alternative way of {{Wiki|salvation}} comparable to others but more
| + | Like many countries, {{Wiki|Sweden}} shares significant trade and business dealings with [[China]] -- [[including]] {{Wiki|Chinese}} ownership of one of its most {{Wiki|iconic}} brands, Volvo Cars. Gui Congyou, [[China's]] ambassador in {{Wiki|Stockholm}}, warned of "bad {{Wiki|consequences}}" if it went ahead, {{Wiki|Swedish}} [[Prime Minister]] Stefan Lofven could be barred from visiting [[China]]. "We treat our friends with fine wine," Gui said on a {{Wiki|Swedish}} radio show. "But for our enemies we've got shotguns. |
− | [[unhealthy]] [[mentality]]. Clearly this would defeat the very purpojf” 4 deliberate attempt to reduce the [[spiritual life]] to its bare | |
− | of the [[Buddha's teaching]]. The [[Buddhist tradition]] is very emphstJ* ssentlals and t0 tria away ever y thin * redundant. The [[Buddha]] there- | |
− | 1 hat [[Buddhas]] only teach what is conducive to the goal. "Mlore teaches only what is necessary without making any attempt
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− | l0 satisfy [[intellectual]] {{Wiki|curiosity}} where this would not be pfofit-
| + | Now I understand why {{Wiki|Sweden}} does not like my work with [[Chinese Buddhist Encyclopedia]]. |
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− | n,1U lE Perha ? s worth celling out in a little more detail,! ^ u u emphasl2ed that the [[Tathagata]] does not teach things
| + | [[China]] and [[Russia]] are friends now again what means its quite powerful [[friendship]]. [[China]] has plans to double his population on next 20 years. It means there,ll be 4 billion {{Wiki|chinese}}. [[China]] is building a aircraft mother ships. It seems they are planning to move to other continents soon. |
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− | o y an [[soul]] (j,vo) are one and the same thing, then [[physical]] are trut but serve n0 use ful {{Wiki|purpose}} or may even create.
| + | If they build ships for tourism then its a [[peaceful]] [[action]] it means they have an [[interest]] or need to explore other countries and continents but aircraft mother ships serve another {{Wiki|purpose}}, |
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− | cnlall}i {{Wiki|annihilation}} of the {{Wiki|individual}}. If however tbn l*
| + | It's like {{Wiki|Sweden}} doesn't notice it. Maybe {{Wiki|swedish}} politicians doesn't understand what's going on in [[world]] because lack of [[education]] and {{Wiki|IQ}}. And {{Wiki|chinese}} have a lot of [[money]], And soon lot of [[people]] too. [[China]] has already [[worlds]] biggest {{Wiki|army}} . It means something especially in {{Wiki|politics}} soon. |
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− | [[obstacles]] for the hearer. | + | Now about my [[own]] work . I understand that my {{Wiki|Chinese}} [[Buddhist]] Encylopedia has not the same [[quality]] to compare with Wikipedia where thousand [[people]] are working because I am alone and have to do everything myself. But I have totally different approach to compare with wikipedia. I want o educate [[people]] [[about buddhism]]. |
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− | 1 rc {{Wiki|distinct}} (and unrelated?), then [[death]] does not necessarllj *
| + | Like one {{Wiki|swedish}} politician said to me, that I am using material what others are have produced it,s not your work.He is totally right . Seems that He didn't know that Encyclopedias mostly are based on other peoples work. |
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− | entail {{Wiki|Individual}} [[extinction]] and personal [[immortality]] might U • The account of nibbanh given in the nikirjas is clear and cogent.
| + | Only difference is that an {{Wiki|encyclopedia}} is a reference work or compendium providing summaries of [[knowledge]] either from all branches or from a particular field or [[discipline]]. {{Wiki|Encyclopedia}} entries are longer and more detailed than those in most dictionaries. |
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− | Inferred. These [[views]] are not necessarily wrong. They are hw- • a,ch can be 6ald in prai8C o£ nibba,,a enc°“* a 8e the seeker.
| + | Historically, both encyclopedias and dictionaries have been researched and written by well-educated, well-informed content experts. {{Wiki|Encyclopedia}} article is typically not limited to simple definitions, and is not limited to defining an {{Wiki|individual}} [[word]], but provides a more extensive meaning for a [[subject]] or [[discipline]]. |
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| + | It seems that this politician doesn't use wikipedia what quite exactly explains lot of things and meanings in our days in our [[world]]. And he is a politician.I was away from sweden years and so much has changed here during this time. {{Wiki|Swedish}} {{Wiki|politics}} has changed, everything cost more , prizes has been doubled , [[life]] costs more but [[people]] earn the same amount [[money]] as before . |
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− | over partial and misleading! exclusive adherence to them wil}l a ‘?* elall >' u 11 18 ln the [[form]] of 8l “ ile or met,phor * Such we
| + | Totally different country is {{Wiki|Sweden}} now to compare when I arrived here. The general opinion today is that one should not be critical about anything or negative then you are enemy of the [[state]]. |
− | load to •trouble. The [[Buddha's]] simile of the [[blind]] men and frequently., But there must be nothing so concrete as to en-
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| | | |
− | o lephant (Sn - a 529 ) Illustrates this perfectly. Each [[blind]] s«S t#ttta 8 e [[attachment]] or [[dogmatic]] convictions. Beyond this the [[Buddha]]
| + | There is a {{Wiki|mass}} of [[people]] in our days who has the same opinion about everything as the [[state]] dictates and at the same time we speculate on freedom of {{Wiki|speech}}. I [[wonder]] what it is about. We saw what happened when [[people]] in {{Wiki|Germany}} started to protest against Coronavirus. Police used [[water]] cannons against demonstrators. |
− | correctly recounted his [[experience]] of some part of the elephaot. bid not wlsh t0 B °‘ Thc ni * J! ' as never depart wholly from this posit*
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− | Uniortunately each one wrongly •'generalised his [[experience]] ltd ! t#n> Paseages which can be used to support a '[[metaphysical]]' lnter-
| + | It's called freedom and free {{Wiki|speech}} but for whom? Only government has right to express free {{Wiki|speech}} and those who are against it are enemies. of the [[state]] , In {{Wiki|Soviet Union}} was very popular to use psychiatric hospitals for those. It's time to use the same tactics in our days. Nothing new in here. Totalitarian way of [[thinking]] is flourishing everywhere . |
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− | i:;i [[stod]] on Its unique validity. In the end they ceme to blow! * rat8tlon do not d0 80 una » bi 8uously. Nor Is [[nibbana]] ever unequl-
| + | Bunch of [[people]] without [[special knowledge]] deciding what is useful and what is not. It's called sick [[society]] and [[sickness]] comes not from [[people]] but from the government side .Why because bunch of elected politicians vote and decide what to do and how. |
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− | In fact the [[elephant]] was much more than partial [[experience]] ltf T#call y depleted no total {{Wiki|annihilation}}. What wo find [[aro]] hints
| + | How they know what's best for me when they even don't know how I think and digest intellectually. When we go to the restaurant we choose what to order. Soon it,ll change we all have to eat the same [[food]] and drink the same drink not drinks. The difference enriches the {{Wiki|culture}}, [[society]] and people's [[minds]] . Everything is dictated by government. We call it {{Wiki|democracy}}. But is it? |
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− | oath [[blind]] man to supposu, * •*, ' tod suggoat {{Wiki|ions}}, but never enough to undermine the fundamental
| + | Small businesses have disappeared thanks for coronavirus. It means [[society]] or [[people]] get poorer and some of them get richer. It's called {{Wiki|democracy}}. I wrote to 60 politicians and got no {{Wiki|reaction}} it's called {{Wiki|democracy}}. I don't blame [[society]] . I talk about government who likes to feed [[people]] with slogans what are fake. |
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| + | I talk [[about buddhism]] what is not welcome to {{Wiki|Sweden}}. It's strange we talk about free {{Wiki|speech}} but it seems that we have forgotten about what is free [[thinking]]. And [[education]] looks different. Stefan Arvidsson is a product of [[education]] system who has [[taught]] him that [[religion]] is {{Wiki|opium}} for [[people]]. |
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− | until [[blind]] man to suppose, •*. ' tod suggostions, but never enough to unueriaiue me iuhuubuuui
| + | In [[Marxism]] it's very popular view. So I got answer from [[communist]] who declares that he [[knows]] [[Buddhism]] better than me. It's the same view had so called {{Wiki|university}} workers in {{Wiki|Estonia}} in Taru {{Wiki|university}}. But then it was {{Wiki|Estonia}} part of the {{Wiki|Soviet Union}}. Coming back to {{Wiki|Sweden}} after 10 years I [[feel]] as I returned back to {{Wiki|Soviet Union}}. |
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− | Similarly in the BrahmajSlasutta the majority of wrong vie*, * i “* ^ apparent aoblgulty ls not [[carelessness]] or inconsistency.
| + | I understand what {{Wiki|reaction}}, ll be on my article from so called politicians side. So what I give a F,, as I did in {{Wiki|Soviet Union}}. {{Wiki|Brain}} of the [[human]] is magnificent and able to do things which seem impossible at first glance. As one [[professor]] at the {{Wiki|University}} of [[Berkeley]] said to me; how you were the only one who came up with such [[idea]] to dismantle the {{Wiki|Soviet Union}} and no one else wanted to do it. |
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− | are based upon genuine [[meditation]] [[experience]], and [[knowledge]]. ta t |{ lg npt that . th , anclent [[Buddhist]] lradlt ion was not clear on
| + | My answer to him was; My [[idea]] was that [[religion]] was banned in the {{Wiki|Soviet Union}} and the only way for [[Buddhism]] to re-emerge as a [[source of knowledge]] for many [[Buddhists]] was to change this {{Wiki|social}} order. [[Interesting]] when such an [[idea]] will come in [[connection]] to {{Wiki|Sweden}} ? As a [[monk]] I have no right to think about this because we live in [[sansara]] and big changes in [[society]] will bring a lot of problems in my next [[life]]. So I am already doomed. |
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− | chr, has been Incorrectly Interpreted and ‘dogmatically ^ WtviM ..J Rather u „ as q ulte clear that It did
| + | I {{Wiki|hope}} [[Chinese Buddhist Encyclopedia]] will be as the lifebuoy for me but {{Wiki|Swedish}} [[society]] and government doesn't want to help me with mu problems because they are doomed too I think. Sooner or later there must be certain reforms otherwise there ,ll appear someone who wants to change something in {{Wiki|social}} order. I understand that my talk and [[thoughts]] seem absurd and out of [[mind]] for {{Wiki|Sweden}} but it,s a [[life]] what dictates our [[actions]] and survival. |
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− | in it, is [[truth]], all else le foolishness'.'Only a mi nor i tv of view : * , . ,, - . . ,
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− | unxy a minority ot view ; wlsh u£} tQ b(J too cIear , Nor is U that '[[Nirvana]] had several
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− | are the products of {{Wiki|reasoning}}. Without a basis in [[experience]] thii l . . , ,, 4 Qll „ h _ ririA _
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− | , no r , n . . . V ^aeanlngs, and...was variously interpreted . Such a view docs
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− | too cun only lead ,to [[obsession]]. If the [[existence]] or non-existenct^L , , . ,
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− | not see the interconnectedness and internal consistency of the
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− | of me [[Tathagata]] after [[death]] is not specified, this is sureli ^ i fftB h ra nv
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− | [[Buddhist]] dhamraa. The apparent ambivalence here arises centrally
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− | to avoid the two alternatives of {{Wiki|eternalism}} and annihilationU*. • »
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− | if n, ft T _. - . . , by the force of the [[dialectic]] of [[early Buddhism]]. If that [[dialectic]]
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− | it the [[Tathagata]] were declared to [[exist]] after [[death]], then the , r ..
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− | i$ understood, the ambiguities and silences appear profoundly
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− | Budolust goal is some kind of [[immortality]].. Such a view would leaf , f , ,
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− | to ** .nn f 4 C integral to the [[Buddha]] s message of {{Wiki|salvation}}.
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− | 10 .mine [[form]] of [[craving]] fo^ [[renewed existence]] r the very thltj
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− | tu be abandoned. If on the other hand the [[Tathagata]] were gfMtf r Mlbbana ln the Abhldhamma-pJ. taka
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− | to be [[non-existent]] after [[death]], then either [[craving]] for non-exlst- Whereas the [[sutta]] .material on the [[subject]] of [[nibbana]] is often
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− | ence - yc t another [[obstacle]] - would arise or the [[motivation]] tt c i te d and has been the source of much [[controversy]], it does not
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− | follow the [[path]] would be eroded. , *ppear that [[abhidhamma]] material is so well-known. There may then
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− | The [[Buddha's]] [[silence]] makes very good [[sense]] in this {{Wiki|light}}./ be 80Bie value in drawing [[attention]] to certain aspects. The [[abhi]]-
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− | liuddhis t Studies Review 1,2 (1983-4)
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− | [[dhamma]] position is already clearly formulated in the Dhammasarfgani
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− | (Ohs), the first and no [[doubt]] oldest work lr. the Abhldhanma-pitakaj
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− | The term [[nibbana]] is not used in the main [[body]] of Dhs which prefer!
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− | the expression asahkhata dhaeu. This is usually translated as ‘uncon¬
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− | ditioned [[element]]*, i.e. that which is not produced by any [[cause]]
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− | or [[condition]]. Presumably this would mean ‘that which is {{Wiki|independent}}]
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− | of relatedness*. i
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− | [[Nibbana]] and Abhidhamraa
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− | This [[interpretation]] of the term is supported by the Nikkhepa-
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− | [[kanda]]. In which the [[Matika]] couplet - .*». i/i himi..t/nnohkhoi. - icxplainei
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− | as {{Wiki|equivalent}} to the previous couplet - sappaccaya/appaccaya, i.e. con*
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− | dit ioned/uncondit ioned . 6 The first term in each case is explained;
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− | as referring to the [[five aggregates]]. So for Dhs [[the unconditioned]]!
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− | [[element]] is different to the [[five aggregates]]. From this point of
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− | view something sahkhata [[exists]] in [[relation]] to other things as pact
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− | of a complex of mutually [[dependent phenomena]].
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− | The use of the term asahkhata dhaeu probably derives from the
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− | Bahudha tukasu t ta 7 , where It ione of a series of explanation*
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− | as to how a [[monk]] is dhatukusaia. uhatu usually translated by ‘element'J
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− | Jla the AAguttara-nikaya (II 34) the [[Path]] is called the [[highest]] of
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− | [[conditioned]] [[dhammas]], but [[nibbana]] (plus synonyms) is declared
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− | j^to be the [[highest]] when • [[conditioned]] and [[unconditioned]] things are
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− | 5uken together.
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− | It Is, however, the [[verbal]] [[form]] [[corresponding]] to the much
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− | itore frequent sahkhara . A sahkhara is an [[activity]] which enables some¬
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− | thing to come into [[existence]] or to maintain its [[existence]] - it
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− | | fashions »r forma things. So aomething which is saiikhata has been
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− | rfashioned or formed by such an [[activity]], especially by [[Wikipedia:Volition (psychology)|volition]].
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− | |The reference is of course to the second link in the chain of
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− | [[Conditioned]] Co-origination. The succeeding links refer to that
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− | ehich is sahkhata, i.c. fashioned by [[volitional]] [[activity]] (from this
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− | Ur a previous [[life]]). Since this amounts to the [[five aggregates]],
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− | the whole mind-body complex, it is virtually {{Wiki|equivalent}} to the
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− | 'leanings given above.
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− | The Nikkhcpa-kamia (Dhs 1BO-234) gives a surprising amount
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− | »f [[information]]^ about nibbSna in its explanation of the Mattki.
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− | Aefore setting this out, it may be helpful to point out that
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− | seems always to refer to a {{Wiki|distinct}} [[sphere]] of [[experience]]: [[visible]];/^ t tuo t le „ uhlch comroe nce the [[Matika]] embody a definite
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− | [[object]] is experientially {{Wiki|distinct}} from [[auditory]] [[object]], fro. ori«| toir i The first flve el „ tly [[concern]] the process
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− | f [[sight]], from [[consciousness]]. of [[sight]], etc.; [[earth]] is {{Wiki|distinct}}
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− | from [[water]], etc.; [[pleasant]] [[bodily]] [[feeling]] from [[unpleasant]] [[bodily]]
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− | [[feeling]], etc.; [[sense-desire]] from [[aversion]], etc.; [[sense-object]]*
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− | from [[form]] or the [[formless]]. Likewise [[the unconditioned]] and the
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− | [[conditioned]] are quite {{Wiki|distinct}} as [[objects]] of [[experience]]. Usually
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− | the analysis into dhaeu is intended to facilitate [[insight]] into
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− | [[non-self]]. Presumably the {{Wiki|purpose}} here is to distinguish conceptually
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− | [[the unconditioned]] [[element]] of [[enlightened]] [[experience]] in order to
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− | clarify retrospective [[understanding]] of the fruit [[attainment]] ([[phala]]-
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− | sam.iuott i ) .
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− | Asahkhata occurs occasionally on its owh in the [[nikayas]]. The most
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− | conspicuous occasion is in the Asarikhata-samyutta (S IV 359-68),
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− | where it is defined as the destruction of [[passion]], [[hatred]] and
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− | [[delusion]]. In this context it is clearly applied to the [[Third Noble Truth]]. In the Ahguttara-nikaya (I 152) the three [[unconditioned]]
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− | [[characteristics]] of [[the unconditioned]] are that ’[[arising]] is not
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− | known, ceasing is riot known, [[alteration]] of what is {{Wiki|present}} is
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− | not known’. These are opposed to the {{Wiki|equivalent}} [[characteristic]]*
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− | of the [[conditioned]]. In the Culavedallasutta of the MajJhima-nikaya
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− | (I 300) the [[Noble Eightfold Path]] is declared to be [[conditioned]].
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− | [[Wikipedia:concept|concepts]]
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− | of [[rebirth]] and the [[law of kamma]]. Then follow two connected with
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− | jha/ia, after which are nine triplets concerning the [[path]] ([[magga]]).
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− | The final six seem to relate especially to [[nibbana]]. This is not
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− | accidental, The [[intention]] is certainly to indicate an ascending
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− | order. This is perhaps more clear if set out in full, but in
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− | the {{Wiki|present}} context I will confine myself tabulating the informa*
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− | tion given concerning [[the unconditioned]] [[element]] only in the Nikk-
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− | i hepa-kanda expansion of the triplets, listed in numerical order.
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− | Asahkhata [[dhatu]] and the abhldhamma t riplets
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− | 1. It is {{Wiki|indeterminate}} i.e. not classifiable as [[skilful]]
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− | or unskilful [[action]]. Here in is taken with purely
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− | resultant [[mental activity]], with [[kiriya]] [[action]] particu¬
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− | larly that of the [[arahat]] who does what the situation
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− | requires and with all {{Wiki|matter}}.
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− | 2. is not classified as linked ([[sampayutta]] ) with [[feeling]]
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− | i.e. not in the {{Wiki|intimate connection}} with [[feeling]] which
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− | applies to [[mind]]. Here it is taken with [[feeling]] Itself
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− | and with {{Wiki|matter}}.
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− | 100 [[Buddhist Studies]] Review 1,2 (1983-4)
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− | 3. is neither resultant nor giving results
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− | , Here it ic taken withkiriyu [[action]] and {{Wiki|matter}}.
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− | 4. has not been taken possession of and is not susceptible of'
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− | being taken possession of
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− | i.e. it is not due to [[upadana]] in the {{Wiki|past}} nor {{Wiki|cat}}
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− | it be the [[object]] of [[upadana]] in the {{Wiki|present}} - the refer-'
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− | cnee is of course to [[Dependent Origination]].- Here
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− | it is taken with the [[Paths]] and {{Wiki|Fruits}}.
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− | 5. is not tormented and not connected with torment
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− | i.e. not associated with sahkilesa nor able to lead
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− | to such association in the {{Wiki|future}}. Here again it
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− | is taken with the [[Paths]] and {{Wiki|Fruits}}.
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− | 6 . is not with vilakka and [[vicara]]
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− | i.e. not in the close association with these [[activities]]
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− | which applies to [[mind]]. Here it is taken with {{Wiki|matter}},
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− | the [[mentality]] of the [[higher jhanas]] and [[pure]] [[sense consciousness]].
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− | 7. is not classified as associated with [[joy]], [[happiness]] or equipoise
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− | i.e. not in the close [[connection]] with .one or other
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− | of these which applies to the [[mind]] of the jhanaa , j
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− | [[paths]] or {{Wiki|fruits}}. Here it is taken with {{Wiki|matter}}, bobs
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− | [[feeling]], [[painful]] [[tactile consciousness]] land [[aversion]]
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− | [[consciousness]].
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− | 8 . is not to be abandoned either by [[seeing]] or by practice
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− | i.e. not eliminated by one of the [[four paths]]. Here
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− | It is taken with everything which is not unskilful
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− | .[[including]] {{Wiki|matter}}.
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− | 9. is not connected with [[roots]] to be abandoned by ■ [[seeing]] or by
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− | practice
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− | i.e. similar to the preceding triplet
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− | 10 . leads neither to [[accumulation]] nor dispersal
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− | i.e. does not take part in any kind of [[kamma]] [[activity]]
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− | whether [[skilful]] or unskilful not even the dispersive
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− | [[activity]] of the [[four paths]]. Here it is taken with
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− | resultant [[mental]] activity,kiriya [[action]] and {{Wiki|matter}}.
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− | H. is neither under {{Wiki|training}} nor trained
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− | i.e. {{Wiki|distinct}} from [[supermundane consciousness]]. Here
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− | it is taken with {{Wiki|matter}} and all [[mentality]] In the three
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− | [[Nibbana]] and [[Abhidhamma]]
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− | levels.
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− | 52. is [[immeasurable]] i c. {{Wiki|superior}} buch to the very limited
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− | [[mind]] and {{Wiki|matter}} oi the [[sense]] [[spheres]] and to the less
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− | restricted [[mind]] of the [[form]] and [[formless]] levels.
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− | | |
− | Here it is taken with [[supramundane consciousness]].
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− | H. is not classified as having a small [[object]], one which has
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− | become great or one which is [[immeasurable]]
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− | | |
− | i.e. [[the unconditioned]] [[element]] does not require any
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− | k [[object]] (.udmnami ) in contrast to [[mentality]] which re¬
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− | quires an [[object]] in order to come into being. Here
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− | it is taken with {{Wiki|matter}}.
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− | 54 . is refined i.e. {{Wiki|superior}} both to the {{Wiki|inferior}}
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− | [[mentality]] associated with unskilfulness and to the
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− | {{Wiki|medium}} .[[quality]] qf the remaining [[aggregates]] in the
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− | three levels. Here 11 Is taken with [[supramundane consciousness]].
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− | 15.is without fixed [[destiny]] i.e. does not involve a definite
| |
− | [[kamma]] result. Here it is taken with everything except
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− | the [[four paths]] and certain kinds of unskilfulness.
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− | | |
− | 16. is not classified as having the [[path]] as [[object]], as connected
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− | with [[path]] [[roots]] or as having the [[path]] as overlord
| |
− | | |
− | i.e, does not have an [[object]]. Here it is taken espe¬
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− | cially with {{Wiki|matter}}.
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− | | |
− | 17. is not classified as arisen, not arisen, going to arise
| |
− | | |
− | i.e. {{Wiki|classification}} in these terms is inappropriate
| |
− | for [[the unconditioned]] [[element]] which cannot be viewed
| |
− | in, such terms - it is non-spatial. Here it is classi¬
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− | fied on its [[own]].
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− | | |
− | 18. is not classified as {{Wiki|past}}, {{Wiki|future}} or {{Wiki|present}}
| |
− | i.e. it is non-temporal. Here again it is classified
| |
− | on its [[own]].
| |
− | | |
− | 19. i*r not classified as, having {{Wiki|past}}, {{Wiki|future}} or {{Wiki|present}} [[objects]]
| |
− | i.e. it does not have an [[object]]. Here it is taken
| |
− | with {{Wiki|matter}}.
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− | | |
− | 20 . is not classified as within, without or both
| |
− | i.e. it is not. [[kamma-born]]. However the [[Atthakatha]]-
| |
− | [[kanda]] of the Dhs, which gives further comment on the
| |
− | [[Matika]], [[traditionally]] attributed to SAriputta, adds
| |
− | | |
− | | |
− | [[dhamma]] position is already clearly formulated in the DhammasarfgMil
| |
− | (Ohs), the first and no [[doubt]] oldest work in the Abhidhamma-pitakJ
| |
− | The terra [[nibbana]] is not used in the main [[body]] of Dhs which prefers
| |
− | the expression asahWiata [[dhatu]]. This is usually translated as 'uncoa-l
| |
− | ditioned clement*, i.e. that which is not produced by any [[cause]]
| |
− | or [[condition]]. Presumably this would mean 'that which is {{Wiki|independent}}
| |
− | of relatedness * . *. ,
| |
− | | |
− | This [[interpretation]] of the term is supported by the Nikkhepa-
| |
− | [[kanda]], in which the [[Matika]] couplet - sniikhata/asahkhoi.a - 1 b explained
| |
− | as {{Wiki|equivalent}} to the previous couplet - sappaccat/a/appaccaya, i.e. COI
| |
− | ditioned/unconditioned . 6 The first term in each case is explained^
| |
− | as referring to the [[five aggregates]]. Sc for Dhs [[the unconditioned]]
| |
− | [[element]] is different to the [[five aggregates]]. From this point of
| |
− | view something sahkhata [[exists]]' in [[relation]] to other things as.part i
| |
− | of a complex of mutually [[dependent phenomena]].
| |
− | | |
− | [[Nibbana]] and [[Abhidhamma]]
| |
− | | |
− | In the AAguttara-nikaya (II 34) the [[Path]] is called the [[highest]] of
| |
− | {[[conditioned]] [[dhammas]], but [[nibbana]] (plus synonyms) is declared
| |
− | to be the [[highest]] when [[conditioned]] and [[unconditioned]] things are
| |
− | taken together.
| |
− | | |
− | It is, however, the [[verbal]] [[form]] [[corresponding]] to the much
| |
− | Itore frequent sahWiara . A s*n*/iara is an [[activity]] which enables some-
| |
− | j:thing to come into [[existence]] or to maintain its [[existence]] - it
| |
− | ^fashions or [[forms]] things. So something which is sarkhata has been
| |
− | fashioned or formed by such an [[activity]], especially by [[Wikipedia:Volition (psychology)|volition]].
| |
− | Tht reference is of course to the second link, in the chain of
| |
− | [[Conditioned]] Co-origination. The succeeding links refer to that
| |
− | shlch is sahkhata, i.e. fashioned by [[volitional]] [[activity]] (from this
| |
− | a previous [[life]]). Since this amounts to the [[five aggregates]],
| |
− | the whole mind-body complex, it is virtually {{Wiki|equivalent}} to the
| |
− | leanings given above. -
| |
− | | |
− | The Nlkkhepa-kanda ([[Dha]] ISO-234) gives a surprfalng amount
| |
− | of informaticV about [[nibbana]] in its explanation of the [[Matika]].
| |
− | | |
− | The use of the term asahkhata [[dhatu]] probably derives from the
| |
− | Bahudhatukasutta 1 , where it is one of a series of explanations^
| |
− | | |
− | as to how a [[monk]] is dhatuktsala. [[Dhatu]] usually translated bv '[[element]] 4*1" , . _ . . _ ^
| |
− | | |
− | 7 y ® ^Ihofore setting this out, it may be helpful to point out that
| |
− | | |
− | seems always to refer to a {{Wiki|distinct}} [[sphere]] of [[experience]]: visibl«|| - -
| |
− | | |
− | [[object]] is experientially {{Wiki|distinct}} from [[auditory]] [[object]], from {{Wiki|organ}}]
| |
− | | |
− | 1 [[sight]], from [[consciousness]]. of [[sight]], etc.; [[earth]] is {{Wiki|distinct}}
| |
− | | |
− | from [[water]], etc.; [[pleasant]] [[bodily]] [[feeling]] from [[unpleasant]] [[bodily]]
| |
− | | |
− | [[feeling]], etc.; [[sense-desire]] from [[aversion]], etc.; sense-objeett
| |
− | | |
− | from [[form]] or the [[formless]]. Likewise [[the unconditioned]] and tht
| |
− | | |
− | [[conditioned]] are quite {{Wiki|distinct}} as [[objects]] of [[experience]]. Usually
| |
− | | |
− | the analysis into [[dhatu]] is intended to facilitate [[Insight]] into
| |
− | [[non-self]]. Presumably the {{Wiki|purpose}} here is to distinguish {{Wiki|conceptual}}!)!
| |
− | [[the unconditioned]] [[element]] of [[enlightened]] [[experience]] in order to
| |
− | clarify retrospective [[understanding]] of the fruit [[attainment]] ( [[phala]]
| |
− | sam7,uotti ).
| |
− | | |
− | Asahkhata occurs occasionally on its [[own]] in the [[nikayas]] . The mostt|
| |
− | conspicuous occasion is in the Asahkhata-samyutta (S IV 359-68) > If i
| |
− | where it is defined as the destruction of [[passion]], [[hatred]] and It
| |
− | [[delusion]]. In this context it is clearly applied to the Third [[Noble]] ™
| |
− | [[Truth]]. In the Artguttara-nikaya (I 152) the three [[unconditioned]]
| |
− | [[characteristics]] of [[the unconditioned]] are that 'arisi'ag is not.
| |
− | known, ceasing is not known, [[alteration]] of what is {{Wiki|present}} ll
| |
− | not known'. These are opposed to the {{Wiki|equivalent}} [[characteristic]]!
| |
− | of the [[conditioned]]. In the Culavedallasutta of the Majjhima-nlkayi *
| |
− | (I--300) the [[Noble Eightfold Path]] is declared to be [[conditioned]], j
| |
− | | |
− | | |
− | the twenty two triplets which commence the [[Matika]] embody a definite
| |
− | {{Wiki|conceptual}} 'order. The first five clearly [[concern]] the process
| |
− | of [[rebirth]] and the [[law of kamma]]. Then follow two connected with
| |
− | joins, after which are nine triplets concerning the [[path]] ([[magga]]).
| |
− | | |
− | The final six seem to relate especially to [[nibbana]]. This is not
| |
− | accidental. The [[intention]] is certainly to indicate an ascending
| |
− | order. This is perhaps more clear if set out in full, but In
| |
− | | |
− | tabulating the informa-
| |
− | | |
− | | |
− | the {{Wiki|present}} context I will confine myself t*.
| |
− | | |
− | { tlon’glven concerning [[the unconditioned]] [[element]] only in the Nlkk-
| |
− | bepa-kanda expansion of the triplets, listed in numerical order.
| |
− | | |
− | Aaaftkhat? dhgtu and the [[abhidhamma]] triplets
| |
− | | |
− | J. It is {{Wiki|indeterminate}} i- e - not classifiable as [[skilful]]
| |
− | | |
− | or unskilful [[action]]. Here it is taken with purely
| |
− | resultant meptal [[activity]], with kliiya [[action]] particu¬
| |
− | larly that of the [[arahat]] who does what the situation
| |
− | requires snd with all matters
| |
− | | |
− | is not classified as linked ([[sampayutta]]) with [[feeling]]
| |
− | | |
− | I.e. not in the {{Wiki|intimate connection}} with [[feeling]] which
| |
− | applies to [[mind]]. Here it is taken with [[feeling]] itself
| |
− | and with {{Wiki|matter}}.
| |
− | | |
− | [[Buddhist Studies]] Review 1,2 (1983-4)
| |
− | | |
− | | |
− | [[Nibbana]] and [[Abhidhamma]]
| |
− | | |
− | is neither resultant nor giving results
| |
− | | |
− | Mere it is taken with/ciriya [[action]] and {{Wiki|matter}}.
| |
− | | |
− | has not been taken possession of and is not susceptible of
| |
− | being taken possession of
| |
− | | |
− | i.e. it is not due to [[upadana]] in the {{Wiki|past}} nor {{Wiki|cat}}
| |
− | it be the [[object]] of [[upadana]] in the {{Wiki|present}} - the refer
| |
− | once is of course to [[Dependent Origination]]. Hei
| |
− | it is taken with the [[Paths]] and {{Wiki|Fruits}}.
| |
− | | |
− | is not tormented and.not connected with torment
| |
− | | |
− | i.e. not associated with sahkilesa nor able to lead
| |
− | | |
− | | |
− | to such association in the {{Wiki|future}},
| |
− | is taken with the [[Paths]] and {{Wiki|Fruits}}.
| |
− | | |
− | | |
− | levels.
| |
− | | |
− | is [[immeasurable]] i.e. {{Wiki|superior}} both to the very limited
| |
− | | |
− | [[mind]] and {{Wiki|matter}} of the [[sense]] [[spheres]] and to the less
| |
− | restricted [[mind]] of the [[form]] and [[formless]] levels.
| |
− | Here if is taken with [[supramundane consciousness]].
| |
− | | |
− | U. is not classified as having o small [[object]], one which has
| |
− | become great or one which is [[immeasurable]]
| |
− | | |
− | i.e. [[the unconditioned]] [[element]] does not require any
| |
− | [[object]] {aratumjiut ) in contrast to [[mentality]] which re¬
| |
− | quires an [[object]] in order to come into being. Here
| |
− | | |
− | | |
− | Here again i
| |
− | | |
− | | |
− | it is taken with {{Wiki|matter}}.
| |
− | | |
− | | |
− | is not with [[vitakka]] and [[vicara]] j
| |
− | | |
− | i.e. not in the close association with these [[activities]]
| |
− | which applies to [[mind]]. Here it is taken with {{Wiki|matter}},
| |
− | the [[mentality]] of the [[higher jhanas]] and [[pure]] [[sense consciousness]].
| |
− | | |
− | 7. is not classified as associated with [[joy]], [[happiness]] or equipoiit t
| |
− | i.e. not in the close [[connection]] with one or other]
| |
− | of these which applies to the [[mind]] 9 f the jhanaa ,1
| |
− | [[paths]] or fruitr. Here it is taken with matteft, sore j
| |
− | [[feeling]], [[painful]] [[tactile consciousness]] and [[aversion]]
| |
− | [[consciousness]]. .^
| |
− | | |
− | d. is not to be* abandoned either by [[seeing]] or \>y practice
| |
− | | |
− | I.e. not eliminated by one of the [[four paths]]. Here
| |
− | It is taken with everything which is not unskilful
| |
− | [[including]] {{Wiki|matter}}.
| |
− | | |
− | 9. is not. connected with [[roots]] to be abandoned by [[seeing]] or by
| |
− | practice
| |
− | | |
− | i.e. similar to the preceding triplet
| |
− | | |
− | in. leads neither to [[accumulation]] nor dispersal
| |
− | | |
− | i.e. <k>es not take part in any kind of [[kamma]] [[activity]]
| |
− | whether [[skilful]] or unskilful not even the dispersive
| |
− | [[activity]] of the [[four paths]]. Here it is taken with
| |
− | resultant [[mental activity]], kiziya [[action]] and {{Wiki|matter}}.
| |
− | | |
− | 11. is neither under {{Wiki|training}} nor trained
| |
− | | |
− | i.e. {{Wiki|distinct}} from [[supermundane consciousness]]. Here
| |
− | it is taken with {{Wiki|matter}} and all [[mentality]] in the three
| |
− | | |
− | U. if- refined
| |
− | | |
− | i .e . {{Wiki|superior}} both to the {{Wiki|inferior}}
| |
− | | |
− | [[mentality]] asf.oc i ated with unskilfulness and to the
| |
− | {{Wiki|medium}} [[quality]] ol the remaining [[aggregates]] in the
| |
− | thre6 levels. * Here it is taken with [[supramundane consciousness]].
| |
− | | |
− | 15.is without fixed [[destiny]] i.e. does not involve a deiimte
| |
− | [[kamma]] result. Here it is taken with everything except
| |
− | the [[four paths]] and certain kinds of unskilfulness.
| |
− | | |
− | 16. is not classified as having the [[path]] as [[object]], as connected
| |
− | with [[path]] [[roots]] or as having the [[path]] as overlord
| |
− | | |
− | i.e. does not have an [[object]]. Here it is taken espe¬
| |
− | cially with {{Wiki|matter}}.
| |
− | | |
− | 17. is not classified as arisen, not arisen, going to arise
| |
− | | |
− | i.e. {{Wiki|classification}} in these terras is inappropriate
| |
− | for [[the unconditioned]] [[element]] which cannot be viewed
| |
− | in such terms - it is non-spatial. Here it is classi¬
| |
− | fied on its [[own]].
| |
− | | |
− | 18. is not classified as {{Wiki|past}}, {{Wiki|future}} or {{Wiki|present}}
| |
− | | |
− | i.e. it is non-temporal. Here again it is classified
| |
− | on its [[own]].
| |
− | | |
− | 19. is not classified as having {{Wiki|past}}, {{Wiki|future}} or {{Wiki|present}} [[objects]]
| |
− | | |
− | i.e. it .(Joes not have an [[object]]. Here it is taken
| |
− | | |
− | ’ with {{Wiki|matter}}.
| |
− | is not classified as within, without or both | |
− | | |
− | i.e. it is not [[kamma-born]]. However the [[Atthakatha]]-
| |
− | [[kanda]] of the Dhs, which gives further comment—on the
| |
− | [[Matika]], [[traditionally]] attributed to [[Sariputta]], adds
| |
− | | |
− | definite
| |
− | | |
− | [[Buddhist Studies]] Review 1 , 2 ( 1983-4 )
| |
− | | |
− | [[Nibbana]] and [[Abhidhamma]]
| |
− | | |
− | here that [[nibbana]] and [[Inanimate]] {{Wiki|matter}} ([[anindriya]]* [[element]] is unique in that it is not classifiable In terms of
| |
− | bjclclharupa ) are without whereas all other dhamaat,
| |
− | may be within or without or both. Probably it "a!
| |
− | | |
− | following Vibh 115 which classifies the Third Trutk|? n ggest some [[element]] of underlying [[idealism]] of the kind which
| |
− | | |
− | demerges later in the VijMnavSda
| |
− | | |
− | as without. The difference is perhaps due to an ambl-
| |
− | guity in the {{Wiki|terminology}}. Without can be taken U
| |
− | two ways : a) without * the within of other [[people]];
| |
− | b) without - everything which*'is not within. NibbSna
| |
− | cannot, be 'within* as it is not [[kamma-born]].
| |
− | | |
− | 21. is not classilied as having an [[object]] which is within or with
| |
− | out or both
| |
− | | |
− | | |
− | [[arising]] or as {{Wiki|past}}, {{Wiki|present}} or {{Wiki|future}}. Suggestively, however,
| |
− | E[lt may be reckoned as [[nama]] rather than [[rupa]]. 8 This does seem to
| |
− | la other Abhl Ihamma works
| |
− | i.e. it docs not have an [[object]],
| |
− | with {{Wiki|matter}}.
| |
− | | |
− | | |
− | Here it is takes
| |
− | | |
− | 22. cannot be pointed out and does not offer resistance
| |
− | | |
− | i.e. it is quite different to most {{Wiki|matter}} and by impli¬
| |
− | cation can only be known by [[mind]]. Here it is takes
| |
− | with [[mentality]] and some very [[subtle matter]].
| |
− | | |
− | | |
− | In general the [[Matika]] couplets do not add much to out
| |
− | [[understanding]] of [[nibbana]]. One point however is worth noting*.
| |
− | The first three couplets of the Mahantara-duka are merely a differ¬
| |
− | ent arrangement of the four fundamentals of’the later abhidharama:
| |
− | [[citta]], cot.au l ka , riipa and [[nibbana]]. Taking this in {{Wiki|conjunction}} with the
| |
− | explanation of the triplets summarized above, we can say that
| |
− | the DhammasaAgani makes very clear that [[the unconditioned]] [[element]]
| |
− | is quite different to the [[five aggregates]] - at least as different
| |
− | from the [[aggregates]] as their constituents are from one another.
| |
− | | |
− | The [[unconditioned]] is not {{Wiki|matter}}, although like {{Wiki|matter}} it
| |
− | is {{Wiki|inactive}} from a [[kammic]] point of view and does not depend upon
| |
− | an [[object]] as a reference point. It sis not any kind cf {{Wiki|mental event}} or [[activity]] nor is it the [[consciousness]] which is {{Wiki|aware}}
| |
− | of [[mind]] and {{Wiki|matter}}, although it can be compared in certain respects
| |
− | with the [[mentality]] of the [[paths]] and {{Wiki|fruits}}. The DhammasaAgani
| |
− | often classifies [[paths]], {{Wiki|fruits}} and [[the unconditioned]] together
| |
− | as * the unincluded (apariyapanna)' t i.e. not included in the three
| |
− | levels. Later [[tradition]] refers to this as the nine [[supramundane]]
| |
− | [[dhammas]]. The unincluded [[consciousness]], unincluded [[mental activities]]
| |
− | and [[unconditioned element]] are alike in that they are not able
| |
− | | |
− | | |
− | The description given in the DhammasaAgani is followed very
| |
− | closely In Later [[Wikipedia:canonical|canonical]] [[abhidhamma]] texts. The [[Vibhanga]], for
| |
− | Sexample. gives the [[identical]] account in its treatment of the
| |
− | { [[truths]], taking the [[third truth]] as {{Wiki|equivalent}} to [[the unconditioned]]
| |
− | [[element]]. 9 The [[Dhatukatha]] does likewise. 10 Some of this material
| |
− | can also be found in the [[Patthana]] which sometimes deals with
| |
− | albbana as an [[object]] [[condition]]. The Patisambhida-maggra. which
| |
− | contains much [[abhidhammic]] material although not formally in the
| |
− | [[Abhidhamma-pitaka]],' also treats the [[third truth]] as [[unconditioned]].
| |
− | Iqually, however, 1* emphasises the {{Wiki|unity}} of the [[truths]]: 'In
| |
− | V*our ways the foux [[truths]] require one [[penetration]]: in the [[sense]]
| |
− | fot being thu 3 ,( ta^Aatthena) , in the [[sense]] of being not [[self]], in the
| |
− | [[sense]] of being [[truth]], in the [[sense]] of [[penetration]]. In these [[four ways]] Jthe [[four truths]] are grouped as one. What is grouped as one
| |
− | | |
− | {{Wiki|unity}} is penetrated by one [[knowledge]] - in this
| |
− | | |
− | vay the [[four truths]] require one [[penetration]]'.
| |
− | | |
− | The [[four ways]] are each expanded. One example may suffice:
| |
− | | |
− | 'How do the [[four truths]] require one [[penetration]]? What is [[Impermanent]]
| |
− | Is [[suffering]]. What is [[impermanent]] and [[suffering]] is not [[self]].
| |
− | What is [[Impermanent]] and [[suffering]] and not [[self]] is thus. What
| |
− | is [[impermanent]] and [[suffering]] and not [[self]] and thus is [[truth]].
| |
− | Vhat is [[impermanent]] and [[suffering]] and not [[self]] and thus and [[truth]]
| |
− | is grouped as one. What is grouped as one is a {{Wiki|unity}}. A {{Wiki|unity}}
| |
− | Is penetrated by one [[knowledge]] - in this way the [[four truths]]
| |
− | require one [[penetration]].*
| |
− | | |
− | This cf course is the [[characteristic]] [[teaching]] of the Thcravada
| |
− | school that the [[penetration]] of the [[truths]] in the [[path]] moments
| |
− | occurs as a single [[breakthrough]] to [[knowledge]] (ekaWiisamaya) and not
| |
− | by separate intuitions of each [[truth]] in different aspects. We
| |
− | find this [[affirmed]] in the Xathavatthu l2 , but the fullest account
| |
− | | |
− | occurs in the ?etakopadesa 13 which gives similes to illustrate
| |
− | to associate with [[upadana]] or with any kind of torment ([[kilesa]]) . they j simultaneous [[knowledge]] of the [[four truths]]. One of these is the
| |
− | | |
− | are all '[[immeasurable]]' and they are all 'refined'. The uncondition-
| |
− | | |
− | . simile-of the [[rising]] {{Wiki|sun}}: *0r just as the {{Wiki|sun}} when [[rising]] accomp-
| |
− | | |
− | [[Nibbana]] and [[Abhidhamma]]
| |
− | | |
− | 10* [[Buddhist Studies]] Review 4,2 MVB3-'*) _
| |
− | | |
− | of [[the unconditioned]] and in their [[understanding]] of the [[nature]]
| |
− | | |
− | lishes lour tanks at one tine without (an ; ot them being) before [[knowledge]] of the [[four truths]] the Th.ravadin [[abhidhamma]] opts
| |
− | | |
− | or aJiv: - m dispels {{Wiki|darkness}}, it makes iight appear, it makes for a £ ar inore unitive view than the Sarvast ivadin.
| |
− | | |
− | [[visible]] [[material objects]] and it overcomes cold, in exactly the ' Uinly due to what Bareau calls la tendance mystique des
| |
− | | |
− | same way [[calm]] and [[insight]] when occurring coupled together perfora pridin'. 16 We may say that the [[Theravadin]] [[abhidhammikas]]
| |
− | | |
− | four tasks at one time in one [[moment]] in one [[consciousness]] - thej ? * closer relationship to their original foundation of [[meditative]]
| |
− | | |
− | >r aJiv: - m dispel:; {{Wiki|darkness}}, it makes iight appear, it makes 1- for a far more unitive
| |
− | [[visible]] [[material objects]] and it overcomes cold, in exactly them' Uinly due to what Bareau ca
| |
− | | |
− | break through to [[knowledge]] of [[suffering]] with a [[breakthrough]] by I? [[experience]].
| |
− | comprehending (the [[aggregates]]), they break through to [[knowledge]]*'
| |
− | jnitary view of the [[truths]] has been interpreted in terms
| |
− | | |
− | of [[arising]] with a [[breakthrough]] by [[abandoning]] (the def llements), °f ’[[sudden enlightenment]] , but it has not often been noticed
| |
− | they break through to [[knowledge]] of [[cessation]] with a [[breakthrough]] V ibat it involves a rather different view of the relationship
| |
− | | |
− | | |
− | by [[realizing]] (direct [[experience]] of [[nibbana]]), they break through 1
| |
− | to [[knowledge]] of [[path]] with a [[breakthrough]] by developing.* ’<
| |
− | | |
− | At first sight this runs counter to the characteristic Thera¬
| |
− | vadin emphasis on the distinctiveness and uniqueness of nibbana
| |
− | as the only asahkhata dhamma, This is most clear in the Kathavatthu
| |
− | although obviously present elswhere. 1 * Here a series of possiblt ;
| |
− | candidates for additional unconditioned dhammas are presented
| |
− | and rejected. What is interesting is the argument used, E6&entiall|\
| |
− | the point Is made that this would infringe upon the unity of/
| |
− | nibbana.The idea of a plurality of nlbbanac is then Ejected
| |
− | because it would involve either a distinction of quality between . | |
− | them or some kind of boundary or' dividing * l^ine* between then,
| |
− | Andrd Bareau finds some difficulty in understanding this as it
| |
− | involves conceiving nibbana as a place and he rightly finds this
| |
− | surprising. 15 However, the argument is more subtle than he allows.
| |
− | What is being put forward is a reductio ad absurdum. The argument
| |
− | may be expressed as follows: the unconditioned is by definition
| |
− | not in any temporal or spatial relation to anything . Qualitatively
| |
− | it is superior to everything . If then two unconditloneds are \
| |
− | posited, two refutations are possible. Firstly, either only one
| |
− | of them is superior to everything and the other inferior to that
| |
− | one or both are identical in quality. Obviously if one is superior
| |
− | then only that one is unconditioned. Secondly, for there to be
| |
− | two unconditioneds, there must be some dividing line or distin¬
| |
− | guishing feature. If there is, then neither would be unconditioned
| |
− | since such a division or dividing line would automatically bring
| |
− | both into the relative realm of the conditioned. Of course if
| |
− | there is no distinguishing feature and they are identical in
| |
− | quality, it is ridiculous to talk of two unconditions.
| |
− | | |
− | One thing is clear. Both in their Interpretation of the nature
| |
− | | |
− | | |
− | between nibbana and the world. This is significant. The view
| |
− | of nibbana set forth in the Dhammasarigani appears to be in other
| |
− | respects common to the ancient schools of abhidhamma. The Sar-
| |
− | vastivadin Prakaranapada, for example, has much of the same mater¬
| |
− | ial. 17 It seems clear \hat although lists of unconditioned
| |
− | dharmas varied among the schools to some extent, they were all
| |
− | agreed that there were unconditioned dharmas and that the uncondit¬
| |
− | ioned dharraa(s) were not the mere absence of the conditioned.
| |
− | | |
− | ^ Only the Sautrantikas and allied groups disputed this last point,
| |
− | it seems clear that their position is a later development baaed
| |
− | upon a fresh look at the SCtra literature among groups which
| |
− | [’did not accord the status of authentic word of the Buddha to
| |
− | the abhidharma literature.
| |
− | | |
− | The Dhammasaftgani account is perhaps the earliest surviving
| |
− | abhldhammic description of nibbana. It is certainly represent¬
| |
− | ative of the earlier stages of the abhidhamma phase of Buddhist
| |
− | literature. Of course some of the nikaya passages cited above appear
| |
− | to suggest a very similar position. Very likely some of these
| |
− | V were utilized in the composition of the Dhammasarigani, but- this
| |
− | * is not certain. At all events both are the products of a single
| |
− | direction of development giving rise to the abhidhamma. We may
| |
− | suggest that this represents a slightly more raonist conception
| |
− | of yiibbana as against the silence of most of the suttas. never¬
| |
− | theless such a position was at least implicit from the beginning.
| |
− | | |
− | J.R.Carter has drawn attention to the frequent commentarial
| |
− | identification of the word dhamma as catusaccadhamma (dhamma of the
| |
− | four truth) and r.avavidha loJcuttara dhainma (ninefold supramundane
| |
− | dhamma). 18 Here again a close relationship between nibbana and
| |
− | J ’the five aggregates or between nibbana and supramundane mentality
| |
− | is Implicit. What emerges from this is a different kind of model
| |
− | | |
− | 106 Buddhist Studies Review 1,2 (1983-4) ^
| |
− | | |
− | to those often given in Western accounts of Buddhism which seea
| |
− | to suggest that one has to somehow leave samsora in order to come to
| |
− | nibbana. Such language is peculiar in relation to a reality which
| |
− | is neither spatial nor temporal. No place or time can be nearer
| |
− | to or further from the unconditioned. - I
| |
− | | |
− | It can perhaps be said that the supraraundane' mentality is
| |
− | | |
− | Nibbana and Abhidhamma
| |
− | | |
− | | |
− | from the njkayas. It cannot even be shown with certainty that a sin¬
| |
− | gle view was held. By the time of the early abhidhamma the situation
| |
− | is much clearer. The whole Buddhist tradition is agreed that
| |
− | nibbana is the unconditioned dhamma, neither temporal nor spatial,
| |
− | | |
− | | neither mind (in its usual form) nor matter, but certainly not
| |
− | I the mere absence or cessation of other dhammas. The uniformity
| |
− | | |
− | | |
− | sonuhov more like nibbSna than anything els*. Compare, for exapple, 1 #f thl , tradulon ls certainly a strong argument for projecting
| |
− | the simile of Sakka in the Maha-Govinda-suttanta: •Just as the I thl# posltion lnt o the nikayas and even for suggesting that it rep-
| |
− | vatcr of the Ganges flows together and comes together with thel {<sent8 thc true underlying position of the suttas.
| |
− | | |
− | | |
− | water of thc Yamuna, even so’because the path has been well laid
| |
− | down for disciples by the Lord, it is a path which goes to nibbana,
| |
− | both nibbana and path flow together.' 19 Nevertheless nibbina
| |
− | is not somewhere else. It is 'to be known within by the wise*. ^
| |
− | 'In this fathom-Long sentient body is the world, its arising,
| |
− | its ceasing and the way leading thereto.’ 21
| |
− | | |
− | Bareau has shown that the Theravadin abhidhamma retains
| |
− | an earlier usage of the term asahkhata as uniquely referring to
| |
− | nibbana. The other abhidhamma schools are in this respect more
| |
− | developed and multiply thc number of unconditioned dharraas. In¬
| |
− | evitably this tended to devalue the term. So much so that the
| |
− | Mahayana tends to reject its application to the ultimate truth.
| |
− | Bareau ls surely right to suggest that there is a certain similar¬
| |
− | ity between the original unconditioned and the emptiness of the
| |
− | Madhyamika. To a certain extent the Mahayana reaction is a return
| |
− | to the original position if not completely so.
| |
− | | |
− | | |
− | In North India where the Sarvastivadln abhidharma eventually
| |
− | established a commanding position, the term dharma came to be
| |
− | Interpreted as a 'reality* and given some kind of ontological
| |
− | status as part of a process of reification of Buddhist terms.
| |
− | Nirvana then tends to become a metaphysical 'other', one among
| |
− | a number of realities. In*the South, at least among the Thera-
| |
− | vadins, dhamma retains* its older meaning of a less reified, more
| |
− | experiential ki.nd.. It is a fact of experience as an aspect of
| |
− | j the saving truthHaught by the Buddha, but not a separately exist-
| |
− | I Ing reality 'somewhere else'.
| |
− | | |
− | S?j the four truths are dhamma. Broken up into many separate
| |
− | pieces they are still dhamma. As separate pieces they exist only
| |
− | as parts of a complex net of relations apart from which they
| |
− | cannot occur at all. This is samsara. Nibbana alone does not exist
| |
− | as part of a network. Not being of temporal or spatial nature
| |
− | It cannot be related to that which is temporal or spatial - not
| |
− | even by the relation of negation! Nevertheless it is not somewhere
| |
− | else. Samaara is much more like a house built on cards than a
| |
− | \ solid construction. Only Lgnorancc prevents thc collapse i»C Us
| |
− | | |
− | | |
− | A similar situation occurs with the peculiarly Theravadin 1 even by the relation of negation! Nevertheless it is not somewhere
| |
− | position of a single breakthrough to knowledge. 23 So far as I l else. Samaara is much more like a house built on cards than a
| |
− | know, it has not been pointed out how much nearer this is to \ solid construction. Only Lgnorancc prevents thc collapse ot lls
| |
− | thc position of the early Mahayana thatv to the Vaibhasika viewpoint, f appearance of solidity. With knowledge nibbana is^ as it were
| |
− | | |
− | | |
− | The Theravada does not reify dhammas to anything like the extent
| |
− | found in the Sarvastivadln abhidharma. Nor does it separate
| |
− | xamsara and nibbana as dualistic opposites: knowledge of dukkha i.e.
| |
− | samsara and knowledge of its cessation i.e. nibbana are one knowledgt
| |
− | at the time of the breakthrough to knowing dhamma.
| |
− | | |
− | To summarize the kind of evolution suggested here: we may
| |
− | say that the main force of the nikayas is to discount speculation
| |
− | about nibbana. It is the summum bonum . To seek to know more is to
| |
− | manufacture obstacles . Beyond this only a few passages go. No
| |
− | certain account of the ontological status of nibbana can be derived | |
− | | |
− | | |
− | seen where before only an illusory reality could be seen.
| |
− | | |
− | | |
− | 1 1 am indebted to Ven.Ananda Maitreya for a fascinating verbal account of
| |
− | | |
− | some controversies on this topic in Ceylon. References in E.Laraotte Itistoicc
| |
− | du bouddhJsme indicn, Louvain 1958, p.43, n.57. A survey of some earlier Western
| |
− | scholarship in G.R.Welbon The Buddhist Nirvana and its Western Interpreters ,
| |
− | Chicago 1968 (reviewed by J.W.dc Jong in Journal of Indian Philosophy l, Dord¬
| |
− | recht 1972, pp.396-403).
| |
− | | |
− | For other views see: K.N. Jayat illekc Karl9 Buddhist Theory of Know* -dye.
| |
− | | |
− | Buddhist Studies Review 1,2 (1983-4)
| |
− | | |
− | Nibbanu and Abhidhamma
| |
− | | |
− | 'Xi2 Kv Chap. 11 9. Ill 3-4 .
| |
− | | |
− | 33 l‘ai 134-3.
| |
− | | |
− | !*•; tl Kv Chap.VI 1*6, XIX 3-3.
| |
− | | |
− | | |
− | "6 Ibid . , p. 253.
| |
− | | |
− | I- W Ibid., pp.4 7-6l.
| |
− | | |
− | Lon- on 1065, pp.673-6; D.J.Kalupahana Causality: The Central Philosophy of ftrffr
| |
− | Honolulu 1073. o.g. p. 17 3#; buddbist Philosophy: A Historical Analysis,
| |
− | | |
− | Honolulu 1076, pp.87lf.; A. D. P. Kalansur iya 'Two Modern Sinhalese views of nitb-
| |
− | ana', Religion IX, 1, London 1979; K.Werner Yoga and Indian Philosophy, Delhi
| |
− | | |
− | 1977 , pp./7-bl; K.Lamotte The Teaching oC Vimalakirti , London 1076, pp ,LX-LXXK;t : to:*™* r./>.cU., p.3l.
| |
− | | |
− | D.S.Kucgg La t hCoric du [[tathagatagarbha]] et da [[gotra]] , {{Wiki|Paris}} 1969 (for the deve- ,
| |
− | loped [[Mahayana]]); J.W.de Jong 'The [[Absolute]] in [[Buddhist]] [[Thought]]', Essays in Phil¬
| |
− | osophy presented to Dr T.M.P.Mahadevan, [[Madras]] 1962 (repr. in [[Buddhist Studies]] .
| |
− | | |
− | Selected Ilssoys of J.W.de Jong, [[Berkeley]] 1979); Andre Barcau L’Abnolu on phil-
| |
− | (jsophiv bnuddhiyue ({{Wiki|Paris}} 1931) covers some of the same ground as this article
| |
− | in his earlier [[sections]], but my [[interpretation]] differs somewhat.
| |
− | | |
− | 2 The ten unanswered questions are put by [[Malunkyaputta]] at M l 426ff., by
| |
− | Uttiyo at A V 193ff. t by [[Potthapada]] at D 1 18 7 f f . and by [[Vacchagotta]] at
| |
− | | |
− | S IV 3951 i . Pour of them are discussed by Saripulta and by an unnamed bhikkhy
| |
− | at S II 222ff. and A IV 68 f£. A much larger list is treated in the same vaj
| |
− | al D III 1 35ff., while a whole section of the Samyutta-nikbya (IV 374-403)
| |
− | is devoted to these questions. Of course, this kind of expansion and variation
| |
− | Is exactly what is to be expected with the {{Wiki|mnemonic}} formulae of an [[oral tradition]]
| |
− | The. issue is being looked at from various slightly different angles.
| |
− | | |
− | 3 Louis de [[Wikipedia:Louis de La Vallée-Poussin|La Vallee Poussin]] The Wag to [[Nirvana]], [[Cambridge]] 1917 (repr.Del hi
| |
− | 1982), j .134.
| |
− | | |
− | 4 Kdwarc Washburn Hopkins, cited by Wclbon, op.ci t., p, 238 .
| |
− | Acadcr.i ic and [[Sinhalese]] [[Buddhist]] inter-
| |
− | | |
− | | it John Ross Carter Mamma. [[West]]
| |
− | \ juittuLionn. A study Of J rolujious {{Wiki|concept}}. [[Tokyo]] 1970.
| |
− | | |
− | | |
− | 19 0 I! 22Z.
| |
− | | |
− | 30 !> 11 9J; PTC gives twenty-four r.ikmjo rcfctences sv akalika.
| |
− | | |
− | 21 C 1 62; A 11 48,50.
| |
− | | |
− | 22 Op.cit. ' *
| |
− | | |
− | ly io1ated schools of the Vibhajyovudin group probably adopted the
| |
− | | |
− | same po
| |
− | | |
− | sit. ion, but it was completely rejected by the [[Pudgalavadin]] and
| |
− | SarvautlvSdin groups. The MahSsSmghtkos appear to have adopted a compromise
| |
− | liaicau l-cn noctcr, houdilh .(« Petit vfliicnlc, [[Saigon]] 19S5. p.62).
| |
− | | |
− | 5 [[Hot]] only docs Dhs have a [[Wikipedia:canonical|canonical]] commentary appended to it. It is also j
| |
− | quite evident that it is presupposed by the other works of the [[Abhidhamma]]-
| |
− | | |
− | [[pitaka]] (except [[Puggala-pannatti]]). Of course, the material which has been in¬
| |
− | corporated into the Vibhahga may be older than Dhs, but in Us {{Wiki|present}} foris
| |
− | It is younger.
| |
− | | |
− | 6 Dhs 197-3.
| |
− | | |
− | 7 N III 63 [[trom]] here it has been included in the lists of the Dasuttarasutta
| |
− | (D III 274J.
| |
− | | |
− | 8 Harcau is wrong to suggest that the Vibhahga contradicts this, since the
| |
− | Vibhahga [[definition]] of [[nama]] is in the context of [[paticcasamuppada]] , which auto¬
| |
− | matically excludes [[the unconditioned]] [[element]].
| |
− | | |
− | | |
− | 9 e.g. Vibh 112-5; 404ff .
| |
− | | |
− | 10 Dhatuk 9 and passim.
| |
− | | |
− | U Patis 11 105.
| |
− | | |
− | AN ATLAS OF [[ABHIDHAMMA]] DIAGRAMS 1
| |
− | | |
− | [[Bhikkhu]] NAnajlvako
| |
− | | |
− | Anatia, the [[teaching]] of no [[permanent]] •[[self]]* [[entity]] or [[soul]], required
| |
− | for its explanation a {{Wiki|theory}} of '{{Wiki|psychology}} without [[soul]]'. The
| |
− | [[essential]] task of [[abhidhamma]] {{Wiki|literature}} was to work oat this
| |
− | basic {{Wiki|theory}}. In {{Wiki|modern}} [[Western]] [[science]] and [[philosophy]] the same
| |
− | problem arose in the 19th century with the task of establishing
| |
− | a basic [[science]] of [[physiological]] {{Wiki|psychology}}. One of its best known
| |
− | [[American]] founders, {{Wiki|William James}}, has done most in this field
| |
− | to elicit also the [[philosophical]] aspects and implications of
| |
− | this new [[science]] and its relevance for the general world-view of
| |
− | our age. Among his [[philosophical]] {{Wiki|essays}} the most significant
| |
− | for our analogy was 'Does [[consciousness]] [[exist]]?' - challenging
| |
− | the classical {{Wiki|theological}} [[tenet]] of the [[soul]] {{Wiki|theory}}. James welcomed
| |
− | with the greatest [[enthusiasm]] the [[appearance]] of the basic works
| |
− | of the founder of a [[Wikipedia:Metaphysics|metaphysically]] much broader [[conceived]] vitalist
| |
− | philosophjy, his younger {{Wiki|French}} contemporary, Henri Bergson:
| |
− | The* Creative tVoiui ion , based on the function of an dlan vitaJ, inter¬
| |
− | preted as 'the creative surge of [[life]]', as the primeval moving
| |
− | force of the whole process of the [[universal]] 'flux' of [[existence]],
| |
− | [[conceived]] as the '{{Wiki|stream}} of [[life]]', of '[[consciousness]]', of '[[thought]]':
| |
− | and Matter and [[Memory]], explaining the [[relation]] of [[mind]] and {{Wiki|matter}}
| |
− | as consisting of the pulsation of an apparently continuous flow
| |
− | of instantaneous flashes of [[memory]] (like pictures in a movie
| |
− | show). '[[Memory]], by its active registration and connecting function
| |
− | of instant-events* was thus discovered as the missing link connect¬
| |
− | ing the ’hard and static* [[atomic]] '[[elements]]' of both [[mind]] and
| |
− | {{Wiki|matter}} postulated by the earlier {{Wiki|hypothesis}} of [[scientific]] material¬
| |
− | ism. Now, on the contrary, [[physics]] becomes 'simply psychics invert¬
| |
− | ed and '[[cosmology]], so to speak, a reversed {{Wiki|psychology}}'. Thus
| |
− | | |
− | vitalism meant the end of the 'classical' {{Wiki|materialism}} in Euro¬
| |
− | pean [[philosophy]] and [[science]].
| |
− | | |
− | This was underscored and ’elicited most extensively by the
| |
− | third best known vitalist [[philosopher]], A.N.Whitehead. {{Wiki|Speaking}}
| |
− | of actual occasion*, of 'throbbing actualities' understood as
| |
− | 'pulsation of [[experience]]’ whose 'drops’ or 'puffs of [[existence]]'
| |
− | guided by an internal teleological aim in their 'concrescence*
| |
− | (analogous to the [[Buddhist]] sahkhara in [[karmic formations]]) Join the
| |
− | '{{Wiki|stream}} of [[existence]]' ([[bhavanga-soto]]), - [[Whitehead]] has taken over the
| |
− | | |
− | | |
− | [[Buddhist Studies]] Review 1,2 (1983-4) 111
| |
− | | |
− | terms under quotation marks from W,James and extended their inter¬
| |
− | pretation in a '{{Wiki|theory}} of raomentariness' [[corresponding]] to the
| |
− | | |
− | [[Buddhist]] khanika-vado (of course [[essentially]], without any direct
| |
− | * 2
| |
− | reference to the possibility of such analogies), ^
| |
− | | |
− | As a direct offshoot from vitalism there appeared in {{Wiki|Europe}},
| |
− | after the {{Wiki|First World War}}, an [[Wikipedia:Authenticity|authentic]] [[philosophy]] of [[dukkham]] whose
| |
− | representatives considered themselves to be the [[philosophers]]
| |
− | of [[existence]], or '[[existentialists]]*.
| |
− | | |
− | After the [[Second World War]], when the correctness of these
| |
− | trends in {{Wiki|European}} [[philosophy]] and their need for orientation
| |
− | were most obviously felt and confirmed, {{Wiki|European}} [[philosophy]] with
| |
− | all its classical and historical precedents was forcibly suppressed
| |
− | by a militant Anglo-American anti-philosophical embargo imposed
| |
− | by the so-called '[[logical]] [[Wikipedia:Positivism|positivists]]* and their reduction of
| |
− | [[philosophy]] to the exclusiveness of semanticist analyses and
| |
− | 'protocols' of allowable and unallowable word-meanings, a trend
| |
− | criticised tad rejected already by the [[Buddha]] under the designation
| |
− | ^ of ' [[logical]], analysts (takkl-vlmamsl) believing only in [[empty]] words **
| |
− | | |
− | I ^nd 'meanings' {{Wiki|arbitrarily}} attributed by 'the {{Wiki|rules}} invented
| |
− | for a gamfe', as their {{Wiki|modern}} successors formulated it.
| |
− | | |
− | Upajiva Ratijatunga applies in his presentation of tht [[abhidhamma]]
| |
− | {{Wiki|modern}} criteria and terms implicitly analogous to the vitalist
| |
− | model. He translates, for example, [[cittam]] with 'tele-pulses' in phy¬
| |
− | sical [[sense-organs]] in explaining their '[[vital]] factors'. He des¬
| |
− | cribes 'the occurring of a pulse of the [[vitality]] factor' and
| |
− | how it 'generates a momentary [[mental]] sub-personality*, 'the ex¬
| |
− | perience of the [[life]] momentum* and the formation of the '[[ego]]
| |
− | l complex’ led in its instantaneous transformations by the {{Wiki|stream}}
| |
− | * of '[[cravings]] and [[desire]] for further [[physical]] [[experience]]'. The
| |
− | basic 'vitalising factor* - jlvitindriyam - is translated as 'the
| |
− | pulsation'. In a 'living being's [[experience]]... [[objects]] and [[phenomena]]
| |
− | [[exist]] because they are reached directly'. And that Is the exclusive
| |
− | crlterium of their '[[reality]]'.
| |
− | | |
− | The most significant and useful salient point in Ratnatunga’s
| |
− | model is, in my view, the [[essential]] restriction of the too wide
| |
− | extension of the range of [[abhidhamma]] {{Wiki|conceptual}} {{Wiki|numerology}}, con-
| |
− | | |
− | fuslngly unpracticable for our {{Wiki|modern}} means and capacities of
| |
− | [[scientific]] computerizing. Remaining within the limits of the
| |
− | programmatic draft explicated in the Preface, it is encouraging
| |
− | | |
− | An Atlas of [[Abhidhamma]] Diagrams
| |
− | | |
− | | |
− | Huddh i i'.t Studies Kevieu t,2 (1983-4)
| |
− | | |
− | to sec at the outset that the thematic range is restricted to
| |
− | ’a very small area of the [[Abhidhamma philosophy]]', of '[[information]]
| |
− | [[gathered]] over the years' by the author in his specific quest
| |
− | 'that is connected with how a [[living being]] gathers [[information]]
| |
− | about the [[physical world]] around its [[body]] and then reacts to the
| |
− | [[perception]]'. Thus he '[[realized]] that what was discussed in the
| |
− | [[philosophy]] was not the [[physical world]], itself, but the living
| |
− | being's observed and inferred [[experience]] of {{Wiki|matter}} and [[material phenomena]] in its [[body]] and in the [[physical world]] around it'.
| |
− | | |
− | No less Important than this restriction of the basic [[subject]]
| |
− | {{Wiki|matter}} is the author's critical [[attitude]] and its cr^erium in j
| |
− | using [[Pali]] terms in their technical moaning and their contextual
| |
− | explanation. 'The [[subject]] {{Wiki|matter}} of the [[Abhidhamma philosophy]]
| |
− | is very involved and the [[Pali]] terms used in describing the concepti
| |
− | were intended to be very precise. In consequence any error in
| |
− | Lhe. translation of [[Pali]] terms leads to [[confusion]]. Instead of
| |
− | translating [[Pali]] terms, the process of how the [[living being]] observe*
| |
− | o jeets and [[phenomena]] in the {{Wiki|environment}} of the [[body]] and reacts
| |
− | tu the [[perception]], has been described using a model that could |
| |
− | stimulate much of the living being's {{Wiki|behaviour}} as described in
| |
− | the [[philosophy]]. ...The English terras used in this [[book]], are those
| |
− | used for the same [[Wikipedia:concept|concepts]] in a more comprehensive [[book]] now under
| |
− | preparation in which I am covering a somewhat larger area.'
| |
− | b.Katnatunga .cannot conceal his 'hesitation to publish what I
| |
− | know', confessing that he 'tried to put the [[information]] together,
| |
− | in much the same way as an archeologist would do in attempting
| |
− | to reconstruct a shattered clay pot from the pieces found at an
| |
− | [[ancient]] site’. - 'The [[Abhidhamma]] texts appear to have been obscured
| |
− | by errors in memorising and errors in copying and also by mis¬
| |
− | interpretations largely through failure to [[grasp]] the fundamentals
| |
− | that have been set out in this [[book]].'
| |
− | | |
− | Toward the end of the 19th and the beginning of the 20th
| |
− | century a revival of [[abhidhamma studies]] in the [[traditional]] ambience
| |
− | of the [[Theravada]] [[Buddhist]] [[world]] was noticed mainly in [[Burma]] from
| |
− | where it spread to neighbouring countries. The best known centres
| |
− | of this renewed trend in [[Buddhist studies]] were established by
| |
− | Led! [[Sayadaw]] between 1887 and 1923 . At that time (since 1900)
| |
− | also the first English translations of [[abhidhamma]] [[books]], prepared
| |
− | in collaboration with [[Burmese]] [[scholars]], were published by the
| |
− | [[Pali Text Society]]. At tho same time {{Wiki|European}} students of [[Buddhist]]
| |
− | | |
− | | |
− | started going Lo [[Burma]] for special [[abhidhamma studies]]. Most of
| |
− | the early [[Western]] [[bhikkhus]] were [[ordained]] iher- and continued
| |
− | their {{Wiki|missionary}} work as [[abhidhamma]] [[scholars]]. The best known
| |
− | anong them was the [[German]] NyHnatiloka [[Mahathera]], [[ordained]] in
| |
− | Surma in 1903. In 1911 he founded his [[Island Hermitage]] in [[Ceylon]]
| |
− | (Dodanduva) whose head he remained until his [[death]] in 1957. His ^
| |
− | | |
− | [[nain]] contribution to [[abhidhamma studies]] was the Cuide through theAWu-
| |
− | thamma~i>iiaka first published in {{Wiki|Colombo}} 1938, and later in the
| |
− | 3uddhi a i Publication Society's editions. His [[German]] [[disciple]],
| |
− | | |
− | Jiyanaponi.ka [[Mahathera]], published his [[Abhidhamma Studies]] first in 1949,
| |
− | in the [[Island Hermitage]] Publications. This [[book]] was later reprint¬
| |
− | ed by the [[Buddhist Publication Society]] (Kanuy). In the series
| |
− | of the same editions there appeared in English translation some
| |
− | vorks of [[Ledi Sayadaw]] (not to be confused with the later [[meditation teacher]], [[Mahasi Sayadaw]]) *and others on the '[[Abhidhamma Philosophy]] ,
| |
− | [[including]] recent editions of Narada's [[Manual of Abhidhamma]], containing
| |
− | the English translation of the Abhidhamraattha-saAgaha. Short
| |
− | V summary presentations of '[[Abhidhamma Philosophy]]' in diagrams
| |
− | ' were often preferred also by authors with {{Wiki|intentions}} more popular
| |
− | and [[superficial]] than U.Ratnatunga's work. To him we should be
| |
− | grateful now if he continues with less 'hesitation to publish
| |
− | what he [[knows]]' in turn, adequated to our 20th century capacities
| |
− | and [[habits]] of [[understanding]] the anthropological and historical
| |
− | backgrounds of such [[investigation]].
| |
− | | |
− | In the meantime there arises a question of critical importance
| |
− | for the reader: To whom and how will the {{Wiki|present}} {{Wiki|schematic}} atlas^
| |
− | be useful and helpful for the actual study of [[abhidhamma]]? Certainly
| |
− | L not to the unprepared beginner, the assutava puthujjhano . Its value
| |
− | 3 will be much increased by the following more comprehensive [[book]].
| |
− | | |
− | Yet there are already in the [[Buddhist]] [[world]] many students who
| |
− | have tried to study such intricate summaries as the Abhidhammattha-
| |
− | sahgaha, or even to learn by [[heart]] at least parts of it in pari-
| |
− | venas. {{Wiki|Speaking}} of my [[own]] [[experiences]] with a few translations
| |
− | *of this historically latest layer of dry [[bones]] survived archeo-
| |
− | [[logically]], or rather palaeontologically, 1 found out after many
| |
− | | |
− | years and attempts to approach it that there was the need of
| |
− | such a pedagogical talent as the [[Vajirarama]] [[Narada Mahathera]],
| |
− | | |
− | i '- a [[disciple]] of the late Pelene VajiraftSna (who stirred up the
| |
− | ! [[interest]] of U.Ratnatunga in the [[abhidhamma philosophy]] in 1930),
| |
− | | |
− | * to help me correct at least a few terms heaped up in single statements
| |
− | | |
− | An Atlas of [[Abhidhamma]] Diagrams
| |
− | | |
− | 1 U|»a vn Kam.ii.unKa Hind and Hat t.<u . Lake House, Colombo IVH2.
| |
− | | |
− | 2 Horc information on these analogies Is contained in my articles 'Anlccam -
| |
− | The Buddhist Theory of Impermanence* and *Karma - The Ripening Fruit' (for
| |
− | tU- Buddhist Publication Society, Kandy, Wheel Nos 186/7 and 221-224), The
| |
− | latter has been reprinted In the Pali lioddhist. Review 1,1 (London 1976).
| |
− | | |
− | DEVELOPING A SELF WITHOUT BOUNDARIES
| |
− | | |
− | Peter Harvey
| |
− | | |
− | | |
− | 1. In this article I Intend to show how an enlightened person
| |
− | | |
− | Is one who has both overcome the barriers imposed by the *1
| |
− | | |
− | am' conceit and ignorance, such that his citta (mind/heart) is with¬
| |
− | out boundaries, and also is one who has a very se1f -rellant nature,
| |
− | being one who lives with 'self as an 'island', with a 'great'
| |
− | | |
− | and 'developed self' and who has perfected 'dwelling alone'.
| |
− | | |
− | 2. We shall proceed, firstly, by outlining how the Buddha re¬
| |
− | commended his followers to develop a self-reliant, island-
| |
− | | |
− | llke citta-self (Paras 3-4), how the eightfold Path is * self-like'
| |
− | (Para.5), and how those on It have a 'great self’ (Paras 6-7),
| |
− | | |
− | culminating with the Arahant who is 'one of developed self*
| |
− | (Para. 8). We shall then deal with the problem of how someone
| |
− | | |
− | tan have a citta-self which is both self-contained and without boun-
| |
− | \ daries (Paras ^ff). To Jo this, we shall first describe how the
| |
− | Arahant is ’unsoiled' by anything, 'cut off* from all, dwelling
| |
− | completely ’alone' (Paras 10-12), and then show how he has broken
| |
− | the enclosing barriers of the *1 am' conceit, how he can 'merge'
| |
− | his mind with that of other Arahants, and how he has his mind
| |
− | 'made to be without boundaries' (Paras 13-15). This then enables
| |
− | us to harmonise the two apparently contradictory aspects of the
| |
− | Arahant's citta and show the nature of his self-less 'self' (Paras
| |
− | | |
− | | |
− | 16-17).
| |
− | | |
− | | |
− | Living with citta as an 'island*
| |
− | | |
− | | |
− | 3. Firstly, we can see that the path which leads up to Arahantship
| |
− | is portrayed as one which builds up self-reliance and an inner
| |
− | centre of calm. Thus one finds the following said at D III 58
| |
− | (cf.D II 100): 'Herein, monks, a monk fares along contemplating
| |
− | the body .in the body, ardent, clearly conscious, mindful, 90
| |
− | as to control covetousness and dejection with respect to the
| |
− | world; he fares along contemplating feelings in f eelings.. .citta in
| |
− | citta...mental objects in mental objects.... 2 Thus, monks, a monk
| |
− | lives with himself as an Island, with himself as a refuge, with
| |
− | no other (person) as refuge, (he lives) with Dhamma as an island,
| |
− | with Dhamma as refuge, with no other (Dhamma) as refuge 3 (itt a-dTpo
| |
− | viharati atca-sarano anafJ7ia-sarano, dhamma-dlpo dfta/nma-sarano anaflfia-sarano).
| |
− | Keep to your own pastures {gocare) , monks, range in your own native
| |
− | | |
− | Buddhist Studies Review 1,2 (1983-4)
| |
− | | |
− | | |
− | 1 :r ikv Vi-iayu) ' Ranging there Mara will not get a chance
| |
− | | |
− | (or.ar.irn; , he will not get an opportunity (arammanam) (for attack). U
| |
− | | |
− | is thus by icason of undertaking skilful dharamas. monks, that
| |
− | | |
− | this me r 1.t grows’ .
| |
− | | |
− | J V 148-9 explains that what is ’not one's own pasture but
| |
− | another s native beat (agccaro paravisayo) ’ is the five kinds of
| |
− | objects exciting sense-desire (the kamagunas) , by which the evil
| |
− | Mata get*, a chance over one, anc that one's 'own pasture' is
| |
− | the lour jpatUianas, the foundations of mindfulness. We thus see
| |
− | lh,1L R,onkn are recommended to keep aloof, by means of the four
| |
− | V..-, t from those things that excite sensua. desire, this
| |
− | | |
− | being what it is to live with oneself and the (taught and practised:.
| |
− | Dhamma as ’island’ and 'refuge'. One should live quietly over¬
| |
− | seeing one's body and mind so that one’s mind is unperturbed
| |
− | and not excited to desire. The ‘atta* which one has as an 'island'
| |
− | is the mind, citta, which is a common meaning for 'atta'. 4 That it
| |
− | ,s lhe rnc * nln 8 in the present context can be seen from the $ I
| |
− | V Passage. This speaks of a monkey who lives where only
| |
− | | |
− | monkeys range, but is trapped by a hunter in the area where men j
| |
− | also range. The hunter represents Mara, who 'gets a chance* over
| |
− | a person by means of the five kamagunas . As the .monkey is often used
| |
− | as a symbol for the mind, one can see that % this is what should
| |
− | keep to Us 'own range' and should be an 'island', so as to be
| |
− | out of Mara's reach. Indeed, at Dhp 40 one reads:
| |
− | | |
− | Realizing that this body is as fragile as a jar,
| |
− | | |
− | Establishing this mind (cittamidam) as a (fortified) city,
| |
− | | |
− | He Should attack Mara*with the weapon of wisdom,
| |
− | ne should guard his conquest and be without attachment
| |
− | (.in i vosano ) ’ ,
| |
− | | |
− | | |
− | Developing a 'great self (mahatta V
| |
− | | |
− | | |
− | 5. The of one on the Buddhist path. then, should not be
| |
− | | |
− | at the mercy of outside stimuli, nor of its own moods etc.
| |
− | (the object o ( the third satipatthana), but should be an island of
| |
− | calm. imbued with self-control, self-contained. It should no
| |
− | longer be scattered and diffused but should be more Integrated
| |
− | and consistently directed towards one goal, Nibbana. Indeed,
| |
− | at j V 5-6 it is said that a term for the ariyan eightfold Path
| |
− | is ‘Dhamma-vehicle (-yanaro)', with the meaning of this explained
| |
− | in verse:
| |
− | | |
− | Developing a Self without Boundaries
| |
− | | |
− | •who has faith and wisdom, (these) yoked states ever lead
| |
− | him on.
| |
− | | |
− | Shame (hiri) is the pole, mind (ftwio) the yoke,
| |
− | | |
− | Mindfulness ( sati) is Lhe watchful charioteer.
| |
− | | |
− | The chariot is furnished with virtue (sila-),
| |
− | | |
− | j/i5n,j its axle, energy f-viriyo) its wheels, /
| |
− | | |
− | Equanimity, samadlij , its shaft, des irelossness (aniccha) its
| |
− | drapery,
| |
− | | |
− | Goodwill, haruilessness and seclusion (viveko) are his weapons,
| |
− | Endurance is his leather coat of mail:
| |
− | | |
− | (This chariot) rolls'on to attain rest from exertion
| |
− | kkhumaija vatcaii) .
| |
− | | |
− | This is oecome seif-like (etad attaniyam bhutam ).
| |
− | | |
− | It is the supreme ftrahma-vehicle (Brahmayanam).
| |
− | | |
− | (Seated in it) the self-relying (cihlra) leaves the world.
| |
− | | |
− | Certainly they win victory'.
| |
− | | |
− | Thus the components of the Path, integrated into a consistent
| |
− | | |
− | vhole, in a consistent mind-set (ciit.a), can be called a Dhamma-
| |
− | vehicle which leads to Nibbana ('rest from exertion') and which
| |
− | | |
− | is * sc if-like ' . It cannot, of course, be a genuine acta as it is a
| |
− | composite, constructed entity - the niagga is said to be the best of
| |
− | constructed (sankhata) dhammas (A II 34) - but it is characterised
| |
− | by self-like qualities.
| |
− | | |
− | 6. The ariyan Path is also described as the way by which 'those
| |
− | | |
− | with great selves' travel. Thus at It.28-9 (cf. A 11 26), ^
| |
− | | |
− | the Buddha says of the 'holy life (hrahmacarigam)' which goes to
| |
− | Nibbana: 'This is the Path by which those with great selves,
| |
− | | |
− | great seers have fared (/a..i i».wp> hm/i.i/./Wi/ ,nmi/.-ir.«; utahesino) . . .' .
| |
− | | |
− | This [[idea]] of a '[[great self]]' is amplified at A l 240. Here
| |
− | | |
− | the [[Buddha]] explains that the same small ([[evil]]) [[deed]] may take
| |
− | | |
− | one sort of [[person]] to [[hell]] to [[experience]] its [[fruition]] (vipa*j),
| |
− | while another sort of [[person]] will [[experience]] its [[fruition]] in
| |
− | | |
− | the [[present life]], and not beyond. The first sort of [[person]] Is
| |
− | described as follows:
| |
− | | |
− | 'A certain [[person]] is of undeveloped [[body]], undeveloped [[virtue]],
| |
− | undeveloped [[mind]], undeveloped [[wisdom]], he is limited, he has an
| |
− | insignificant [[self]], he dwells insignificantly and [[miserable]] (ab/ia-
| |
− | vitakayo hoti abhavitasJlo abhavita-citto abbavitapaflfio paritto appatume appu-
| |
− | dukkha-vibarl)'.
| |
− | | |
− | 118 [[Buddhist Studies]] Review 1,2 (1983-4) / K
| |
− | | |
− | The second sort is described thus: «
| |
− | | |
− | A certain [[person]] is of developed [[body]], developed [[virtue]], developed®!
| |
− | | |
− | Developing a [[Self]] without [[Boundaries]] xl<
| |
− | | |
− | (a) virtue, wisdom, the Path and the faculties (indriyas) are weil
| |
− | y 'developed (bhavita-)'.
| |
− | | |
− | | |
− | mtnd, developed wisdom, he is not limited, he has a great self, || |b) 'body' (*; ya ) i s 'developed' and 'steadfast (thito)'.
| |
− | | |
− | | |
− | he dwells immeasurable (aparitto mahatta appamana-vibarl)
| |
− | | |
− | | |
− | | |
− | This
| |
− | | |
− | situ
| |
− | | |
− | ar. ion is
| |
− | | |
− | illi
| |
− | | |
− | wil
| |
− | | |
− | l ma 1
| |
− | | |
− | ke a
| |
− | | |
− | cup of
| |
− | | |
− | wa tei
| |
− | | |
− | of
| |
− | | |
− | the
| |
− | | |
− | river
| |
− | | |
− | Canges.
| |
− | | |
− | As
| |
− | | |
− | si i
| |
− | | |
− | 11 dr,
| |
− | | |
− | » a small evil
| |
− | | |
− | act
| |
− | | |
− | L ho
| |
− | | |
− | n he
| |
− | | |
− | tnu st
| |
− | | |
− | he some
| |
− | | |
− | one
| |
− | | |
− | of
| |
− | | |
− | deve
| |
− | | |
− | loped
| |
− | | |
− | virtue
| |
− | | |
− | and
| |
− | | |
− | in
| |
− | | |
− | hell,
| |
− | | |
− | he i
| |
− | | |
− | s probably a
| |
− | | |
− | who
| |
− | | |
− | ha s
| |
− | | |
− | t ran;
| |
− | | |
− | scended
| |
− | | |
− | bad
| |
− | | |
− | *gr
| |
− | | |
− | cat * ,
| |
− | | |
− | this
| |
− | | |
− | is no metap
| |
− | | |
− | won
| |
− | | |
− | Id ha
| |
− | | |
− | i ve be
| |
− | | |
− | e a ' i n s i
| |
− | | |
− | gnif
| |
− | | |
− | nol
| |
− | | |
− | yet
| |
− | | |
− | deve ic
| |
− | | |
− | >pcd his
| |
− | | |
− | * bod
| |
− | | |
− | ref
| |
− | | |
− | e i r u
| |
− | | |
− | t hes«:
| |
− | | |
− | i four qu
| |
− | | |
− | i a 1 i. t
| |
− | | |
− | What
| |
− | | |
− | transforms a
| |
− | | |
− | per j
| |
− | | |
− | | |
− | strateo by saying that a grain of [[salt]]
| |
− | undrinkable,^ but not the grea ; t {{Wiki|mass}}
| |
− | the [[person]] who has a ’[[great self]]' can
| |
− | on, which brings some [[kammic]] [[fruition]],
| |
− | rfho is not yet an [[Arahant]]. 6 As he is
| |
− | iocs not [[experience]] a [[kammic]] [[fruition]]
| |
− | | |
− | | |
− | 1(c) [[citta]] is ’developed’, 'steadfast', 'well-released (suvimuttam) *
| |
− | | |
− | £ and wituout [[ill-will]],
| |
− | | |
− | S;(d) he is '[[unlimited]], great, deep, [[immeasurable]], [[hard to fathom]],
| |
− | k „tth much [[treasure]], arisen (like the) ocean (aparitto mahanto gam-
| |
− | V bhjro iippameyyo dupp.ir/yoya Jim jKi/m-rataho aagar 'il/»flnn<>) ' (cf.M l 486-7),
| |
− | ? (e) in the face of the [[six sense-objects]], he has [[equanimity]] and
| |
− | | is not confused; he sees only what is seen, hears only what
| |
− | | |
− | in heard . etc., and has no desire-and-attachment for such
| |
− | | |
− | | |
− | [[hell]], he is probably at least a St ream-enter er, however, one -!is heard, etc., and has no desire-and-a t tachment for such
| |
− | | |
− | rfho has transcended bad [[rebirths]]. As for the '[[self]]' which is [[sense-objects]],
| |
− | | |
− | 'great*, this is no [[metaphysical self]] but the very '[[self]]* which [(f) the six senses'are 'controlled (dantam)’ and 'guard'ed (rakkhitam) ,
| |
− | | |
− | jould have been ’insignificant* when the [[person]] in question had s (g) he is 1 se If-controlled (at tadanto) and with a [[well-controlled self]] (a it.m3 Sudan [[Lena]]) .
| |
− | | |
− | | |
− | 9. The above explanation of why someone - a [[Buddha]] or [[Arahant]]
| |
− | _ ig 'one .of developed [[self]]' certainly shows that such a per son
| |
− | has developed all the good aspects of their [[personality]], but
| |
− | | |
− | | |
− | to being great' can clearly be seen to be such practices
| |
− | | |
− | | |
− | as the [[development]] of [[lovingkindness]] ([[metta]]) and [[mindfulness]] ([[sati]]). 1$ it also makes clear that such a [[person]] has two groups of qualities
| |
− | | |
− | | |
− | The relevance of the first of these can be seen from A V 299
| |
− | where an [[ariyan]] [[disciple]] whose [[citta]], through met ta, ie grown great
| |
− | (mubayyota) and [[immeasurable]] (appamana), [[knows]] that: 'Formerly this
| |
− | | |
− | | |
− | "that might fce seen as in [[opposition]] to*each other:
| |
− | | |
− | > (a) he is [[self-controlled]] and has a [[citta]] that is not shaken by the
| |
− | ; input of the [[senses]]: he is self-contained,.
| |
− | | |
− | | |
− | [[citta]] of mine was limited (parittam), but now my [[citta]] is [[immeasurable]], I <*>> he has a cltta which has no limit or measure: he has no boundar-
| |
− | wel.l developed (appamanam subbavitara)* . The wording of this shows its I' les *
| |
− | | |
− | | |
− | relevance to the A 1 249 passage. As for the relevance of [[sati]], thli
| |
− | can be seen from M I 270, which says that one who [[feels]] no attract- j
| |
− | ion or [[repugnance]] for any of the [[six sense-objects]], and who has
| |
− | [[mindfulness]] of the [[body]] dwells ’with a [[mind]] that is [[immeasurable]] | |
− | (jppamanocccaso )•, in contrast to someone with the opposite qualities
| |
− | who dwells ’with a [[mind]] that is limited ( parittacetaso )' (p.266).
| |
− | | |
− | ' [[One of developed self]] (bha vi tatto) '
| |
− | | |
− | 8. As the [[path]] towards [[Arahantship]] is building up a '[[great self]]',
| |
− | and a [[personality]] that has 'become self-like', then it is | |
− | no [[wonder]] that the [[Arahant]] is called '[[one of developed self]] (bbavit-
| |
− | atto)', a title which differentiates him from a 'learner (sekho)'
| |
− | | |
− | (It.79-80, cf.It.57 and 69). A long explanation of this ter*
| |
− | is found at Nd II 218-9, commenting on its application to the
| |
− | [[Buddha]] at Sn 1049. Summing up the various [[strands]] of this explanat¬
| |
− | ion, one can say that for one who is'bhavitatto* :
| |
− | | |
− | | |
− | How can someone be self-contained, and yet have no boundarler?
| |
− | Before answering this, we will outline further aspects of (a)
| |
− | and (b), so as to provide a good background for an answer.
| |
− | | |
− | Th e [[Arahant]] as self-contained and 'dwelling alonej,
| |
− | | |
− | 10. The [[Arahant's]] self-contained [[nature]] is shown in many ways.
| |
− | | |
− | For example, at A I 124 he is described as 'one with a [[mind]]
| |
− | like [[diamond]] <vajirupamacitto)' : his citta can 'cut* anything and is
| |
− | Itself uncuttable - it cannot be affected by anything. Thus,
| |
− | at S II 274, Sariputta says that he does not know anything from
| |
− | whose alteration he would be caused sorrow or dukkha , and at Thag
| |
− | 715-7 the ArAhant Adhimutta shows complete equanimity when his
| |
− | life is threatened: the Arahant is not dismayed by anything.
| |
− | Again, the Arahant is 'unsoiled* by anything. At S HI 140 it
| |
− | is said that a Tathigata. like a lotus which 'stands unsoiled
| |
− | by the water (that! anupalittam udaJccria)' dwells unsoiled by the world
| |
− | | |
− | Developing a
| |
− | | |
− | | |
− | 12 i
| |
− | | |
− | | |
− | Buddhist Studies Review 1,2 (1983-4)
| |
− | | |
− | Self without Boundaries
| |
− | | |
− | | |
− | ut.n t; ) ' . 8 Similarly, at Thag 1180, Mahamoggaliana
| |
− | | |
− | says of himself, 'he Is not soiled (nopa/ipoati) by conditioned lhln{i
| |
− | < wiKhurux) 9 a s a lotus is not soiled by water*. Elsewhere, the
| |
− | image o! the lotus or leaf being unsoiled by water is used to
| |
− | illustrate various qualities: ’Thus the sage (muni), speaking
| |
− | of P 2 JCe, without greed, is unsoiled by sense-desire and the
| |
− | world lr.. t .-v >:j l :>kc arrjpal i tto) * (Sn 845); '[[lament]] and [[envy]] do not soil
| |
− | him (ta.rr; T t, u : iucvam t n.chdr<tn .. . n« Zippati)* (Sn 811); 'Thus the muni is
| |
− | net s«;iJed (tnjpol jppjti) by what is seen, heard or sensed* (Sn 812,
| |
− | | |
− | •{, Sn '78); 'so you are not soiled (lippaii) by merit or evil or
| |
− | both' fan 547).
| |
− | | |
− | Similarly, there is reference to monks 'unsoiled by any materia?
| |
− | tiling a/mpay/tiS)* (M I 319), and to Arahants 'having put
| |
− | | |
− | evils outside, unsoiled (bahitva papani anupalitto)' (S 1 141). Such
| |
− | passages show that an Arahant is 'unsoiled' by the world or sahkh-
| |
− | in the sense that he does not react to them with greed, lament¬
| |
− | ation Qt.c . , he has no attachment for them and is unaffected
| |
− | | |
− | by them.
| |
− | | |
− | 11. One can see, in fact, that the Arahant is, in a sense, cut
| |
− | oft from the world of the six sense-objects. Thus, at v M 111
| |
− | 274-5, the Buddha outlines a simile: a butcher who cuts off the
| |
− | hide from a dead cow and then drapes it back^over the carcase
| |
− | would be wrong, to say that, ’This hide is conjoined with the
| |
− | cuw as before'. Here, the carcase stands for the six internal
| |
− | ayuLa/M:. (the senses), the hide stands for the six external ones
| |
− | (the sense-objects) and the tendons and ligaments which are cut
| |
− | | |
− | stand for 'delight and attachment (nandiratjaas*) ' . As attachment is
| |
− | only fully got rid of by an Arahant, the simile surely is meant
| |
− | to apply to him. He is thus portrayed as being such that his
| |
− | senses are in no way tied or bound to their objects. He passes
| |
− | through the world without sticking to it. He is thus one who
| |
− | | |
− | 'dwells alone ( ckovihazi ci> *, even if he is in the miJst of a crowd,
| |
− | for he has destroyed '[[delight]]* and '[[attachment]]* with [[respect]]
| |
− | to the six desirable [[sense-objects]] (S IV 36-7), Similarly, at
| |
− | | |
− | S II 283-4, the [[Buddha]] tells a [[monk]] living alone that to {{Wiki|perfect}}
| |
− | dwelling alone {cka-vi/iaro) * he should abandon the {{Wiki|past}}, {{Wiki|renounce}}
| |
− | the {{Wiki|future}} and give up ’[[desire]] and [[attachment]] ( chandarago ) ' for what
| |
− | Is presently (his) [[personality]] (paccuppanncsu ca actabhavapatilabhosu )' ,
| |
− | He then gives a verse:
| |
− | | |
− | | |
− | Who overcomes all. [[knows]] all (.abbibl.iw.u- sabbavidum), very [[wise]].
| |
− | Unsol 1 cd by any dhammn ( soW^.mi dlwmmosi. anupalittam) .
| |
− | | |
− | Who, [[letting go]] of all. Is freed In the destruction of
| |
− | [[craving]] (sabbamjaham tanhakkhayc vimuttam) ,
| |
− | | |
− | That is the man of whom 1 say "he dwells alone (ekavibiriti)’" .
| |
− | | |
− | | |
− | | The [[Arahant]] thus dwells totally 'alone' as he has let go of everjr-
| |
− | , thing , is not 'soiled' by anything. By ending [[attachment]], he has
| |
− | i .'abandoned' the kbandhas (S Ill 27) and the 'home' which these con-
| |
− | ! stitute (S 111 9-10).
| |
− | | |
− | 12. This 'aloneness' seems to apply not only to the [[Arahant]],
| |
− | but also to [[Nibbana]]. '"[[Seclusion]] ( viveko) ' is a {{Wiki|synonym}} for
| |
− | viriyj and i.i/odl.a (e.g.at S IV 305-8) and as these are themselves
| |
− | synonyms for [[Nibbana]] (e.g. It 88) Nibb’ana can be seen as such
| |
− | a '[[seclusion]]'. .Thus Nd 1^26-7, commenting on this [[word]] at Sn 772.
| |
− | says that it can be of three kinds*.
| |
− | | |
− | | |
− | I (a) of [[body]] ([[kaya]]-): [[physical]] [[seclusion]] in the [[form]] of [[forest]]-
| |
− | ( dwelling,
| |
− | | |
− | } (b) of [[mind]] (citto-): this refers to the c-itta of one in any of the
| |
− | eight jlumas , or in any of the tour [[ariyan]] persona - such [[cittas]]
| |
− | are ’secluded* from various unskilled states,
| |
− | | |
− | (c) from substrate ([[upadhi]]-): this refers to [[Nibbana]], which is ’se¬
| |
− | clusion' from 'substrate' in the [[form]] of [[defilements]], [[khandhas]]
| |
− | | |
− | | |
− | and kainma [[formations]].
| |
− | | |
− | | |
− | There is, indeed, considerable {{Wiki|evidence}} (which cannot be
| |
− | dealt with here l0 ) , that [[Nibbana]] is a Wflnana ([[consciousness]]) which
| |
− | has transcended all [[objects]] and thus become objectless and uncon¬
| |
− | ditioned. As such, it is ’secluded’ from all {{Wiki|conditioning}} [[objects]],
| |
− | \ and is totally ’alone* .
| |
− | | |
− | The [[Arahant's]] boundaryless [[citta]]
| |
− | | |
− | 13. Vie now move to examining further aspects under point (b),
| |
− | at Para,9, that of the [[Arahant’s]] [[citta]] lacking [[boundaries]].
| |
− | | |
− | The [[Arahant]] is in ,several places described in such a way as to
| |
− | suggest that he has broken down all barriers between 'himself'
| |
− | and ‘others*. At M 1 139 (and A III 84) he is said to have:
| |
− | | |
− | (a) 'lifted the barrier (ukkhittapaliyho) ’ , i.e.got rid of [[avijja]]
| |
− | ([[ignorance]]),
| |
− | | |
− | | (b) 'filled the moat (sanJcinnaparikho) ' , i . e again-becoming and
| |
− | | |
− | / faring on on [[birth]] (jatisamsaro) is got rid of',
| |
− | | |
− | [[Buddhist Studies]] Review 1,2 (1983-4)
| |
− | | |
− | | |
− | hevclopJng a [[Self]] without [[Boundaries]]!
| |
− | | |
− | (c) 'pulled up the pillar (abuihesiAo)', i.e. got rid of [[craving]],
| |
− | | |
− | (d) 'withdrawn the bolt (niragyalo)' , t. e . 'the five [[lower fetters]]
| |
− | binding him to the lower (shore) are got rid of',
| |
− | | |
− | (e) become 'a [[pure]] one, the [[flag]] laid low, the [[burden dropped]],
| |
− | without [[fetters]] (ariyo pannaddhajo pannabharo visamyutto)' , i.e. he
| |
− | has got rid of the 'I am [[conceit]] (asminmano)' .
| |
− | | |
− | The [[Arahant]] can thus be seen as no fonger waving the if lag
| |
− | of 'I am* and so no longer has [[boundaries]], as he no longer identi¬
| |
− | fies with any particular group of [[phenomena]] such as his '[[own]]*
| |
− | Ichancfhas. There is no longer [[ignorance]] to act as a barrier. Thus
| |
− | the [[Buddha]] refers to himself as having broken the 'egg-shell of
| |
− | [[ignorance]] ( avijjandakosam )' (A IV 176, cf.M I 357). In A similar, but
| |
− | more striking way, the Avadana-tfataka says of the [[Arahant]]: 'he
| |
− | lost all [[attachment]] to the [[three worlds]]; geld and a clod of [[earth]]
| |
− | were the same to him; the sky and the palm of his hand were the
| |
− | same to his [[mind]];...; he had torn the egg-shell (of [[ignorance]])
| |
− | by his [[knowledge]]...; he obtained the [[knowledges]], the abhijfias... 1 . 11
| |
− | Again, A II 166 compares the 'break-up (-pafchedo)' of [[ignorance]] to
| |
− | the 'breach of a dyke {alippabhedo)* which will occur in 'a village ‘
| |
− | pond that has stood for countless years (anekavassayaniJta) 1 when all
| |
− | the inlets are opened, the outlets blocked and it rains down stead¬
| |
− | ily. Thus [[ignorance]] Is like a 'barrier' to be lifted, an 'egg¬
| |
− | | |
− | shell' to be broken and the 'dyke* of an [[ancient]] pond, to be burst*
| |
− | The [[Arahant]] is one who has destroyed such an enclosing boundary*
| |
− | | |
− | 14. The lack of [[boundaries]] to the [[Arahant's]] [[mind]] is perhaps well
| |
− | illustrated at M I 206-7 (cf.M III 156). Here, the [[Buddha]]
| |
− | | |
− | approaches the [[monks]] [[Anuruddha]], Nandlya and Kirabila, greeting
| |
− | | |
− | them simply as 'Anuruddhas;*. He then asks them:
| |
− | | |
− | 'And how is it that you, Anuruddhas, are living all together on
| |
− | | |
− | friendly terms and harmonious, as milk and [[water]] blend, regarding
| |
− | one another with the [[eye]] of {{Wiki|affection}}?'
| |
− | | |
− | [[Anuruddha]] then replies that this is because he has developed
| |
− | motto, with [[respect]] to acts of [[body, speech and mind]], for his com¬
| |
− | panions and thus had gone on to become such that:
| |
− | | |
− | '!» Lord, having surrendered my [[own mind]] (saka/n [[cittam]] niXJchipitva),
| |
− | am living only according to the [[mind]] of these [[venerable ones]]
| |
− | (ayasmantanam [[cittassa]] vasena vattami). Lord, we have diverse [[bodies]]
| |
− | (nana...Jcaya) but assuredly only one [[mind]] (ekafi ca.. .cittan-ti ) ' .
| |
− | | |
− | [[Anuruddha]] then explains that they help each other with various
| |
− | | |
− | chores and, at p.210, that he [[knows]] that his companions have attain¬
| |
− | ed all [[eight jhanas]] and [[nirodha-samapatti]] and destroyed the [[cankers]]
| |
− | (I-savas) as he has read their [[minds]]. In this passage, one thus
| |
− | finds three [[Arahants]] being regarded as having one [[citta]] and being
| |
− | all called '[[Anuruddha]]', even though this ^is the actual [[name]] of
| |
− | only one of them. This merging of [[cittas]] is motivated by mcttS, a
| |
− | [[quality]] which when fully developed means that a [[person]] no longer
| |
− | has the barriers that make him prefer his [[own]] [[happiness]] over that
| |
− | of others 12 , and, one must assume, such merging is enabled by
| |
− | the three [[monks]] being [[Arahants]], whose [[cittas]] are no longer enclosed
| |
− | in an 'egg-shell' of [[ignorance]] and who no longer wave the [[flag]]
| |
− | of *1 am'.
| |
− | | |
− | 15. The [[reason]] why the [[Arahant's]] [[citta]] has no [[boundaries]], why he
| |
− | 'dwells with a [[citta]] made to be without [[boundaries]] (vimariyadi-
| |
− | katena colas* viharati)' is explained in a number of places. It is be¬
| |
− | [[cause]] he is 'escaped from, unfettered by, released from (nissato
| |
− | visamyutto vippamutto)* the Wiandhas, being like a [[lotus]] [[standing]] above
| |
− | the [[water]], urfsoiled by it (A V 152), because he [[feels]] no [[attraction]]
| |
− | or [[repugnance]] for the [[objects]] of the [[six senses]] and so Is 'independ¬
| |
− | ent Twnissito)' , 'released, unfettered 1 (M III 30), and because
| |
− | he has fully understood the [[satisfaction]] of, [[misery]] of and 'leaving
| |
− | behind (nissaranam)' (i.e. [[Nibbana]], from Ud BO-l) of the [[khandhas]] . so
| |
− | as to be 'escaped, unfettered, released' (S III 31).
| |
− | | |
− | The [[Arahant]] 1 s [[anatta]] , bounda ry less , self-cont ained ' sej Jfj.
| |
− | | |
− | 16. The above, then, enables us to resolve the apparent tension
| |
− | outlined at Para.9. It is because an [[Arahant]] is so [[self]]-
| |
− | contained, having abandoned everything, being 'unsolled' oy anything,
| |
− | without [[attachment]] or [[repugnance]] for [[sense-objects]], Independent,
| |
− | 'dwelling alone', and having [[experienced]] [[Nibbana]], '[[seclusion]]',
| |
− | that his [[citta]] has no [[boundaries]], [[citta]], being completely 'alone*
| |
− | has no barriers or [[boundaries]]. When a [[person]] lets go of everything,
| |
− | auch that *his' [[Wikipedia:Identity (social science)|identity]] shrinks to zero, then [[citta]] expands to in¬
| |
− | finity. -Whatever one [[grasps]] at and identifies with as 'l am* limits
| |
− | one. As can be seen at Sn 1103 and S I 12, it allows [[Mara]] to 'fol¬
| |
− | low* a [[person]] and [[devas]] and men to 'search' him out. The [[Arahant]],
| |
− | however, does not invest anything with [[selfhood]] and so cannot
| |
− | be 'found' anywhere. Though he is completely 'alone', he 'is*
| |
− | no-one, he is a 'man of nothing (akincano)'. He has broken through
| |
− | the binding-energy of I-eentred [[existence]]. Thus Sn 501 says of
| |
− | | |
− | | |
− | Bucdhist Studies Review 1,2 (1983-4)
| |
− | | |
− | | |
− | Developing 3 [[Self]] without [[Boundaries]]
| |
− | | |
− | the ’[[Brahmin]]’, i.e. [[Arahant]]:
| |
− | | |
− | “-’ho fare in the [[world]] with [[self]] as an [[island]] (attadlpa ),
| |
− | | |
− | Entirely released, men of nothing (akiflcanS sabbadhi vippam ucta),./
| |
− | | |
− | 17. The [[Arahant]] dwells with '[[self]] 1 ([[citta]] ) as an [[island]], but he
| |
− | [[knows]] that 'himself', ’others' and the [[world]] are all, equally,
| |
− | [[anatta]], and that there is no real 'I am' anywhere: he has nothing
| |
− | on the [[island]], so to speak. Thus [[Adhimutta]] was not afraid when
| |
− | his [[life]] was threatened as there was no 'I' there to [[feel]] threaten¬
| |
− | ed and afraid, only [[dukkha]] dhammae ([[Thag]] 715-7). Again, the [[Arahant's]]
| |
− | [[senses]] are 'cut off' from their [[objects]] (Para.11) Aot because
| |
− | he invests [[Wikipedia:Identity (social science)|identity]] in his [[sentient]] [[body]] and shuns all else, but
| |
− | because he sees both , the inner and the outer, as equally [[anatta]].
| |
− | | |
− | He is undisturbed by the [[world]] not because he Is protected from
| |
− | it by a barrier, but because he realizes that no such barrier
| |
− | [[exists]], separating a ’[[self]]', an from 'others'. All is equally
| |
− | | |
− | [[anatta]], $ 0 there are no grounds for 1-grasplng to arise and give
| |
− | his [[citta]] limiting [[boundaries]]. {{Wiki|Paradoxically}}, by [[realizing]] that all >
| |
− | he had taken as acta and 'I' is really [[anatta]] and insusceptible to
| |
− | control (S III 66-7), the [[Arahant]] is no longer controlled' 4 *by such
| |
− | things - they have no hold over him - and he is more able to control
| |
− | them - he has [[mastery]] over his [[mental processes]]^ As [[Edward Conze]]
| |
− | says, one awarq of things as [[anatta]] will see that 'possessions pos¬
| |
− | sess you, see their coercive power and that "1 am theirs" is as
| |
− | true as "they are mine’". 13 Nyanaponlka expresses a similar [[thought]]
| |
− | when he says, ’[[Detachment]] gives, with regard to its [[objects]], [[mastery]]
| |
− | as well as freedom. 14
| |
− | | |
− | | |
− | like [[citta]], unperturbed and ’unsoiled' by anything (Para.10), with
| |
− | his [[senses]] not tied to their [[objects]], one who has perfected ’dwell¬
| |
− | ing alone' by [[letting go]] of everything (Para. 11) such as the *hand-
| |
− | has, with no [[attachment]] or [[repugnance]], {{Wiki|independent}} (Para.15). He
| |
− | haJ [[experienced]] Nibbina. the [[Wikipedia:Absolute (philosophy)|ultimate]] '[[seclusion]]’ (Para.12), the
| |
− | ’leaving behind’ of the [[conditioned world]] (Para.15). It is because
| |
− | of these self-contained qualities that the [[Arahant]] is one who
| |
− | has made his [[citta]] to be without [[boundaries]] (Para. 16) and has broken
| |
− | the ’egg-shell', hurst the [[ancient]] *pond‘, of [[ignorance]] (Para*V3)
| |
− | and is such that his [[citta]] can merge with that of other [[Arahants]]
| |
− | (Para. 14). He is an {{Wiki|independent}} 'man of nothing' who does not
| |
− | identify with anything as but who surveys everything, internal
| |
− | | |
− | and external, as [[anatta]], such that he (a) is completely 'alone' with*
| |
− | ‘[[self]] as an [[island]]:* he does not identify with anything, does
| |
− | not ‘lean’ on anything, is not influenced by anything, as nothing
| |
− | can excite [[attachment]], [[repugnance]] or {{Wiki|fear}} in him and (b) he has
| |
− | a boundaryless [[citta]], not limited by [[attachment]] or I-dentif ication,
| |
− | and [[immeasurable]] with such qualities as [[lovingkindness]] (Paras
| |
− | 16-17). He has, then, a developed, [[boundless]] '[[self]]', this being,
| |
− | {{Wiki|paradoxically}}, because he is completely devoid of any tendency
| |
− | to the [[conceit]] of *1 am', having [[realized]] that no [[metaphysical self]] can be found - thaL the [[thought]] of '1 am’ can only arise
| |
− | with [[respect]] to factors (the Mundhas) which cannot possibly give
| |
− | it genuine validity. As seen at Sn 19, he is one whose hut ,
| |
− | i,e. [[citta]], is open and whose '[[fire]]', i.e. [[attachment]], [[hatred]] and
| |
− | [[delusion]], which are centred on the '1 am' [[conceit]], is out. ,
| |
− | | |
− | | |
− | 18. Summarising the findings of this article, we can thus say
| |
− | the following. The [[ariyan]] eightfold [[Path]], when properly
| |
− | integrated into someone's [[personality]], is regarded as 'become
| |
− | self-like' (Para.5) ano those on the [[Path]] are such as to live
| |
− | with ’[[self]]' - [[citta]] - as an '[[island]]', by means of the [[Foundations of Mindfulness]] (Paras 3-4). By such factors as [[mindfulness]] and
| |
− | [[lovingkindness]] (Para. 7) the [[Path]] can be seen as developing the
| |
− | good qualities and strength of a person's [[personality]] such that
| |
− | [[Stream-enterers]] etc. are referred to as 'those with great selves'
| |
− | (Para.6). At the culmination of the [[Path]] stands the [[Arahant]], '[[one of developed self]]', who has carried the process of personal develop¬
| |
− | ment and [[self-reliance]] to its [[perfection]] (Para%8), He is thus
| |
− | very self-contained and [[self-controlled]] (Para.9), with a '[[diamond]]-
| |
− | | |
− | | |
− | Notcs
| |
− | | |
− | 1 This article is substantially the same as [[Chapter]] 13 of the author s [[Ph.D.]]
| |
− | {{Wiki|dissertation}}, ’The {{Wiki|Concept}} of the [[Person]] in [[Pali]] [[Buddhist]] {{Wiki|Literature}}
| |
− | ({{Wiki|University of Lancaster}} 1981).
| |
− | | |
− | 2 This is the [[formula]] for the four [[Foundations of Mindfulness]], c.g. at M I
| |
− | | |
− | 3 '[[Dhamma]]' is here used in the [[sense]] of ’[[teaching]]' (and its practice), rather
| |
− | -than in the [[sense]] of '[[Nibbana]]'. It is only in this former [[sense]] that there
| |
− | | |
− | can be an ’other [[Dhamma]]’: from the [[Buddhist point of view]], the '[[Dhamma]]* In
| |
− | the [[sense]] of ’[[Nibbana]]' is unique, but there can be different '[[Dhammas]]' in the
| |
− | [[sense]] of ’teachings'. Thus, at H 1 168, in persuading the [[Buddha]] to teach,
| |
− | Btahma says, 'There has appeared In [[Magadha]] before you an unclean [[Dhamma]]...',
| |
− | i.e. a perverse [[teaching]]. Again, at A I 218, a [[layman]] praises Xnanda's modesty
| |
− | | |
− | [[Buddhist Studies]] Revlev 1,2 (1983-4)
| |
− | | |
− | In [[teaching]] by saying, 'here there is no trumpeting of his [[own]] Dhamroa (sadhammu-
| |
− | Xicamsana), no depreciating of another*s Dhasuaa {paradhammSpas&danS) but Just
| |
− | [[teaching]] [[Dhamma]] ([[dhammadesana]]) in its proper [[sphere]]'.
| |
− | | |
− | 4 This can be seen from various parallel passages on [[atta]] and on [[citta]] . For
| |
− | example, Dhp 160 says, 'For with a [[well-controlled self]] (attana* va sudanterto),
| |
− | | |
− | one gains a [[protector]] hard to gain*, while Dhp 35 says, ’a controlled (dantaai)
| |
− | [[citta]] is conducive to [[happiness]]*. Again, A II 32 talks of ’{{Wiki|perfect}} applicatioa
| |
− | of [[self]] ( atta-sairjnS-panidhi ) as one of the four things which lead to [[prosperity]],
| |
− | while Dhp 43 secs *a perfectly applied isamma-panihitam) • [[citta]] as doing tor
| |
− | one what no [[relative]] can do. That [[citta]] is not an [[atta]] in a [[metaphysical]] [[sense]]
| |
− | (i.c. it is anattS) can be seen from the fact that S V 184 sees it as dependent
| |
− | 'on n&ma-rQpa , raind-and-body. A [[metaphysical]] [[atta]] , on the other hand, would
| |
− | be an {{Wiki|independent}}, [[unconditioned]] [[entity]].
| |
− | | |
− | 5 Aturoo is the {{Wiki|archaic}} [[word]] for [[atta]]. Thus Nd 1 69 says atuma [[vuccati]] [[atta]].
| |
− | | |
− | 6 Although MA II 361 secs him as an [[Arahant]], being without [[attachment]], [[hatred]]
| |
− | and [[delusion]], which are '{{Wiki|productive}} of the measurable', as seen at M I 298.
| |
− | | |
− | M I 298, however, does not limit '[[immeasurable]]* states to that of the [[Arahant]]'»
| |
− | 'unshakcable [[cetovimutti]]* but says only that thjs Is the ’chief’ of these.
| |
− | Others it mentions arc the four Brahraaviharas, and the Corny, MA II 354 . adds
| |
− | the [[four maggas]] and the four phalas to the list.
| |
− | | |
− | 7 or ’[[body]]’ here, may refer to the nSma-kaya, i.e. to the components of
| |
− | ndma, or to nSma-rOpa as a whole. A 'developed Jc3ya * must be a person's
| |
− | | |
− | [[body]] of [[mental states]] or their '[[sentient]] [[body]]' when developed by [[Buddhist practice]].
| |
− | | |
− | 8 Cf. A II 30-9.
| |
− | | |
− | 9 Cf Ps II 220 on five kinds of [[viveka]] , the last, again, being [[Nibbana]]. Simi¬
| |
− | larly, Nd II 251 explains the v ivekadhatmam of Sn 1065 as [[Nibbana]].
| |
− | | |
− | 10 See Chapters 10 and 11 of author's {{Wiki|dissertation}} (see Note 1).
| |
− | | |
− | 11 As quoted and translated by Har Dayal in his The [[Bodhisattva]] [[Doctrine]] in
| |
− | [[Buddhist Sanskrit]] {{Wiki|Literature}} ([[London]] 1932; repr.Delhi 1978), p.15-16. On
| |
− | | |
− | the abhifllias as [[overcoming]] various barriers, sec A III 27-8.
| |
− | | |
− | 12 See Vism 307-8 and Sn 368 and 705.
| |
− | | |
− | 13 [[Buddhist]] [[Thought]] in [[India]] ([[London]] .1962), p.37.
| |
− | | |
− | 14 The [[Heart of Buddhist Meditation]] ([[London]] 1969), p.68.
| |
− | | |
− | A V A N T - P K O P O 5 (1)
| |
− | | |
− | PRESENTATION DU RECUEIL D'EKOTTARAGAMA (2)
| |
− | | |
− | Par le ^[[ramana]] (3) Che [[Tao]] [[Ngan]] ( \
| |
− | | |
− | Dynaslie des Tsm )
| |
− | | |
− | Traduil du Chinois par THfcH HUYEN-Vl
| |
− | | |
− | U exisie qualre recueils d’Agama (4). La [[definition]] de I'appellation "Agoma" a
| |
− | exposde dans le dcuxifcmc recueil, le MadhyomSgoma cl il nous paratl inutile dc la
| |
− | rappeler ici.
| |
− | | |
− | Prdcisons seulemenl la [[definition]] du lerme "Ekotlara". Littdralement il signifie
| |
− | WW augments do un". Que veul dire "augments de un"? "Dix" repr4sente I'inumdration
| |
− | complete des sujels trails, complite^dans leur nombre et dans leur {{Wiki|classification}} par
| |
− | categories, cl la dizainc augments* dc I'uniti symbolise la progression susceptible
| |
− | de s'dlendre vers I'infiri. Ainsi cheque rfegle 4dicl4e par I'enseignement progresse cheque
| |
− | jour, lend ant vers la [[perfection]]. Pour cette raison, le prdsent Recueil des Rfegles de lo
| |
− | [[Doctrine]] el des Rites'servira pour toujours comme des mesures et des modules en
| |
− | or el en [[jade]] pour le salut des Sires vivanls.
| |
− | | |
− | A I'exUSncur du continent indien, les qualre Recueils d'Agamo ont 6tS accueillis avee
| |
− | [[respect]] par tes habitants des agglomerations citodines einsi que par les religieux retires
| |
− | dans les bois et les monlagnes.
| |
− | | |
− | '.e vSnSrable Sramaija [[Dharmanandin]] (5), originate de Taksaflla (6), Stall entrS asset
| |
− | tard on [[religion]]. II o consacrd le reslo de so vie 4 dludicr Ids Agoma ct il cn possddait
| |
− | parfaitemenl la lettre et I’espril. Parloul 4 I’Slranger ses conferences Staicnt suivies
| |
− | avec enlhousiosme.
| |
− | | |
− | En I'on 20 de l*4re KicnYuan ( ) des Te'm (.4-), il arriva 4 la capitate Tch’ang
| |
− | | |
− | I [[Ngan]] et lous les habitants, aussi bien les nalits du pays que les rdsidenls (Strangers Ic
| |
− | | |
− | \ lou&renl pour ses explications des texles des [[Agama]]. Le gouverneur mililaire Tchao
| |
− | | |
− | > Wen Ye ( M jC.-^ ) le pria de rendre la connaissance des [[Agama]] accessible au [[people]].
| |
− | | |
− | A I'enlrrprisc gigantesque de transcription (en langue chinoise) participaient le vSndrable
| |
− | Buddhasmrti comme traducteur et le [[Sramana]] [[Dharmanandin]] comme correcteur. Clle
| |
− | commenga d4s la retraile d'dtd de l'annde Kia [[Chen]] ( f Jp ) pour se terminer 4 la flo
| |
− | du printemps de I'annde suivanle. Le recueil[d'EkoUaragama]a M nfparti en quarante-et
| |
− | -un fascicules formant de'ux tomes. Le premier tome comptant vingl-six fascicules est
| |
− | complet par rapport aux texles originaux. Le deuxidme tome de quinze fascicules est
| |
− | incomplet : il y manque les [[gatha]] (courts podmes rdsumant le contenu de cheque
| |
− | | |
− | _[[sutra]]) (7).
| |
− | | |
− | Moi, [[Dharmanandin]], j'ai participd 4 la {{Wiki|correction}} avec d'autres religieux. Les vdndrablcs
| |
− | Seng Uo ( ft > et Seng Meou ( ft ft. > ont pu reconstituer et tredu.re le* partie.
| |
− | Trailokyavijayamatujalopayika: Anandagarbha's SrUrailokyamandalopayika [[arya]]-
| |
− | laUvasanigrahatantroddhftd (dpal [[khams gsum]] mam par rgyal ba'i
| |
− | [[dkyil]] *khor gyi [[cho ga]] ‘[[phags pa]] dc kho na nid bsdus pa 7 rgyud las
| |
− | btus pa ), [[Tibetan translation]], {{Wiki|Peking}} edition, vol.74 (no. 3342),
| |
− | pp. 32c8-52b8.
| |
− | | |
− | Vajrasekharatantra : Vajra.sikharatantra (sic), [[Tibetan]] Translation, {{Wiki|Peking}} edition,
| |
− | vol.5 (no. 113), pp.lal-56d7.
| |
− | | |
− | Vajrasekharatantra , [[Tibetan]] Translation, {{Wiki|Taipei}} edition, vol. 17
| |
− | (no. 480), pp.223d 1 -261 a5.
| |
− | | |
− | Yainada 1981 lsshi Yamada (cd,), Sarva-Tathagala-Tattva-Samgraha-Ndma-Muhd -
| |
− | ydna-SCitra , A crit. cd. based on a [[Sanskrit]] {{Wiki|manuscript}} & {{Wiki|Chinese}} &
| |
− | [[Tibetan]] transl. (Sata-Pitaka Series 262), {{Wiki|New Delhi}} 1981.
| |
− | | |
− | | |
− | TILMANN VETTER
| |
− | | |
− | | |
− | Explanations of dukkka
| |
− | | |
− | The {{Wiki|present}} contribution presents some philological observation:, and a
| |
− | historical assumption concerning the [[First Noble Truth]].
| |
− | | |
− | It is well-known to most buddhologists and many [[Buddhists]] that the
| |
− | explanations of the [[First Noble Truth]] in the First {{Wiki|Sermon}} as found in the
| |
− | [[Mahavagga]] of the [[Vinayapitaka]] and in some other places conclude with
| |
− | a remark on the five [[upadanakkhandha]], literally: 'branches of appro¬
| |
− | priation*. This remark is commonly understood as a summary.
| |
− | | |
− | Practically unknown is the fact that in Hermann OLDENBERG’s edition
| |
− | of the [[Mahavagga]]' (= Via 1) this concluding remark contains the parti¬
| |
− | cle pi, like most of the preceding explanations of dukklta. The preceding
| |
− | explanations are: jdti pi [[dukkha]], [[jara]] pi [[dukkha]], [[vyadhi]] pi dukkhS,
| |
− | maranam pi [[dukkham]], appiyehi sampayogo [[dukkha]], piychi vippayogo
| |
− | [[dukkho]], yam'p ’ iccham na labhati lam 2 pi [[dukkham]] (Vin I 10.26).
| |
− | Wherever pi here appears it obviously has the function of coordinating
| |
− | examples of events or {{Wiki|processes}} that [[cause]] [[pain]] (not: are [[pain]] 3 ): [[birth]] is
| |
− | causing [[pain]], as well as [[decay]], etc. 4
| |
− | | |
− | | |
− | 1. The [[Vinaya]] Pilukam. Vol. 1, The Mahuvuggu. Lonilon-Edinburgli 1879.
| |
− | | |
− | 2. OLDENBERG’s edition seems to reflect inconsistency of the [[manuscripts]] in some¬
| |
− | times considering combinations of -m with the {{Wiki|particle}} pi as a real [[sandhi]] and
| |
− | [[writing]] -m pi.
| |
− | | |
− | 3. [[dukkha]] - is an {{Wiki|adjective}} here; it follows the [[gender]] of the preceding (pro)noun.
| |
− | Not so in the MOlasarvastivada version in The {{Wiki|Gilgit}} {{Wiki|Manuscript}} of the Satigha•
| |
− | bhedavastu, cd. by R. Gnoli andT. Vcnkatacharya, Part 1, Roma 1977, 137: jSlir
| |
− | [[dukkham]], [[jara]] duhkluuiu vyadliir duhkluup, maranani duhkhain, priyaviprayogo
| |
− | duhkliam, apriyasamprayogo duhkhain. yad apTcchan paryesamdno na labhatc
| |
− | tad api duhkhain, saAksepatah [[panca]] upadanaskandha duhkhain. Here only yad
| |
− | aptcchan paryesamdno na labhate tad api dultkhain contains api.
| |
− | | |
− | 4. In translating the {{Wiki|noun}} [[dukkha]] as ‘[[pain]]’ (and correspondingly the {{Wiki|adjective}} as
| |
− | | |
− | ‘causing [[pain]]’ or ‘[[painful]]’) I follow K. R. NORMAN “The [[Four Noble Truths]]”,
| |
− | in: tndogical and Huddhist Studies (Festschrift J.W. dc Jong) cd. A.L. Hcrcus ct.
| |
− | al. {{Wiki|Canberra}} 1982: 377-391, n.3 “without implying that this is necessarily the best
| |
− | translation”. ..
| |
− | | |
− | Journal of the International Association of lltuUlhisi Studies
| |
− | Volume 21 • Number 2 • IV9X
| |
− | | |
− | At Vin I 10.29, the concluding remark runs as follows: samkhittena
| |
− | pane' upddunakkhandhd pi* dukkhd. No note on this pi is found in
| |
− | OLDENBERG’s generally trustworthy apparatus criticus. So we may infer
| |
− | that the [[manuscripts]] consulted by OLDENBERG all contained this pi.
| |
− | | |
− | In the Dhammakdya CD-ROM [1.0, 1996], which, with some errors,
| |
− | represents the PTS editions, this pi is also found in other places where
| |
− | the concluding remark on [[dukkha]] appears, namely, DN II 305.5; 307.
| |
− | 17-20; SN V 421.23; Pads I 37.28; II 147.26; Vibh 99.10; 101.15. 20.
| |
− | However in the Nalanda-Devanagan-Pali-Series (=NDP) [1958, etc.] it
| |
− | is missing in all these places ([[including]] Vin I 10.29), while it is found in
| |
− | AN 1 177.2, where it is lacking in the Dhammakdya CD-ROM. In MN I
| |
− | 48.34 and 185.6 it is found neither in the PTS edition [ed. V.
| |
− | [[Trenckner]], 1888] nor in NDP 6 . But TRENCKNER remarks on p.532
| |
− | with regard to 48.34: “-[[kkhandha]] pi M and all the [[Burmese]] authorities
| |
− | known to me, also Vin. l.c. [=Vin I 10.29].” The CD-ROMs BudsirlV
| |
− | of {{Wiki|Mahidol University}} [1994] and Chattha SartgUyana from Dhammagiri
| |
− | [1.1, 1997] consistently omit pi in these places.
| |
− | | |
− | We can therefore [[state]]: 1) TRENCKNER, whose edition of MN I nor¬
| |
− | mally cxcells the average PTS editions, has chosen a reading against all
| |
− | [[Burmese]] [[manuscripts]]; 2) NDP and the CD-ROMs mentioned above, all v
| |
− | depending on the [[Sixth Council]], do not accept this pp\ 3) other editions
| |
− | show there was a {{Wiki|manuscript}} [[tradition]] of employing pi in thfe concluding
| |
− | remark in the Mahdvagga as well as in [[Sutta]] and [[Abhidhamma]] texts.
| |
− | | |
− | How should we deal with these observations from a historical point of
| |
− | view? That TRENCKNER has made his choice against nearly all his
| |
− | witnesses is easily explained. On the third page of the Preface of his
| |
− | MN l edition lie says: “[[Buddhaghosa’s]] commentary has been of very
| |
− | great service. Whenever his readings, from his comments upon them, are
| |
− | unmistakable, they must, in my opinion, be adopted in spite of other
| |
− | authorities. His MSS. were at least fifteen centuries older than ours, and
| |
− | in a first edition we certairly cannot aim at anything higher than repro¬
| |
− | ducing hi; text as far as possible (here he adds a footnote: ‘Even if his
| |
− | readings may seem questionable, as [...]’)”.
| |
− | | |
− | 5. OLDENBERG writes: updddiwkkltandhdpi
| |
− | | |
− | 6. Note that at MN I 48.34 in TRENCKNER’s edition the passage appiyehi [[sampa]]-
| |
− | yogo [[dukkho]], piyelii vippayogo [[dukkha]] of Vin 1 10.29 is replaced by sokapari-
| |
− | devadukkhadomanassupdydsd pi, while in NDP it is preceded by this long
| |
− | compound, and pi also appears after sampayago and vippayogo.
| |
− | | |
− | 7. The pi at NDP AN I 177.2 seems to have escaped [[attention]].
| |
− | | |
− | What does the commentary to MN I 48.34 say? It refers to the {{Wiki|discus}}¬
| |
− | sion of the [[four noble truths]] in [[[chapter]] XVI] of the [[Visuddhimagga]].
| |
− | | |
− | There (§ 57-60 ed. H.C. Warren and Dh. [[Kosambi]], [[Cambridge]] Mass!,
| |
− | | |
− | 1950) we read sahkhittena paheupaddnakkhandha dukkhd, without pi. f
| |
− | The [[Sixth Council]] (perhaps influenced by. TRENCKNER’s view) may
| |
− | have had a similar {{Wiki|motive}} for leaving out pi at all places where the con- C
| |
− | eluding remark on [[dukkha]] appears, but I have no [[information]] about this
| |
− | and can therefore only deal with TRECKNER’s statement.
| |
− | | |
− | In the main, I am in favour of considering the oldest commentaries as ....
| |
− | very likely preserving old readings. But such a reading, especially when
| |
− | the commentator himself [[lives]] centuries after the composition of a text,
| |
− | cannot be preferred to another, if he employs [[ideas]] that cannot be found
| |
− | in the old texts, whereas the other reading can be defended by referring
| |
− | to their 0011101118411118 is precisely the case in [[Buddhaghosa’s]] explanation
| |
− | of the reading without pi. £
| |
− | | |
− | At [[Visuddhimagga]] XVI § 57-60 we get the [[impression]] that [[Buddha]]-
| |
− | [[ghosa]] (or a predecessor) had a text without pi before him (readings are
| |
− | not discussed) and made the best of it by explaining sahkhittena as indi-
| |
− | •caling a summary of the preceding statements 8 aid declaring that the
| |
− | remark on the live 'branches’ of appropriation implies all other [[state]]¬
| |
− | ments about [[pain]], because actual [[pain]] does not occur without them. 9
| |
− | | |
− | But to my [[knowledge]], there is no single place in the [[Pali Vinaya]]- and
| |
− | [[Suttapitaka]] where the often occurring statement that the five updddna-
| |
− | [[kkhandha]] are [[dukkha]] is understood in this way, while there are many
| |
− | places where their being [[dukkha]] is understood as derived from their
| |
− | [[impermanence]], which implies that in this context [[dukkha]] does not mean
| |
− | ‘causing actual [[pain]]’, but ‘eventually disappointing’ or ‘unsatisfactory’.
| |
− | Moreover, there is, as far as 1 know, at best one place in the [[Vinaya]] - and
| |
− | [[Suttapitaka]] where sahkhittena seems to summarize what precedes: at the ?
| |
− | end of MN no. 38 (1 270.37); and this place is [[doubtful]], because it could
| |
− | be an inadequate copy of what happens in MN no. 37, where sahkhittena
| |
− | | |
− | | |
− | 8. l ie depends on a text that included sokaparidevadukkhadomassupdydsd and
| |
− | appiyehi sampayago [[dukkho]] piyelii vippayogo [[dukkho]]. not on the Mahdvagga
| |
− | passage.
| |
− | | |
− | 9. The [[essence]] of the commentary is given in these verses:
| |
− | | |
− | Jdlippabhulikam [[dukkham]] yam vultam [[idha]] tadind
| |
− | avutiam yah ca lam sabbam vino ete. na vijjali
| |
− | Yasmd, tasma updddnakkhandhdsailkhepato ime
| |
− | [[dukkha]] ti vuttd dukkltanladesakena Mahesind.
| |
− | | |
− | [[wars]] at the start and at the end of the [[sutta]]. In all other cases I have
| |
− | :cked, about 300, saAkliittena announces an item that afterwards is, or
| |
− | >uld be, explained.
| |
− | | |
− | jiven this [[state]] of things it seems unlikely that pi in the last remark on
| |
− | delta is an error of uncontrolled repetition of the pi in the preceding
| |
− | itences, now fortunately removed by TRENCKNER and the Sixth
| |
− | uncil. It is much more probable that [[Buddhaghosa]] (or a predecessor)
| |
− | l a text where pi in the last remark had, accidentally or with some
| |
− | jntion, been lost, and that he made the best of it, a nice [[interpretation]]
| |
− | t succeeds fairly well in maintaining an unequivocal meaning of
| |
− | kkha, but is not important for the historian of [[early buddhism]]. For
| |
− | s historical {{Wiki|purpose}} we have to accept the reading with pi, and to
| |
− | derstand the last remark as another example of the usage of the adjec-
| |
− | e [[dukkha]], .though in a slightly different meaning, which points to an
| |
− | dition. Sankhittena means nothing than: this is a short remark that has
| |
− | be explained to the [[neophyte]] who does not know what the five
| |
− | >adanakkhandhas are and/or .vhy they are are called [[dukkha]], though
| |
− | ey do not always actually [[cause]] [[pain]]. The translation then is: “Also the
| |
− | | |
− | ve branches of appropriation, briefly said ( sankhittena ), are causing
| |
− | | |
− | ^et us, finally, return to OLDENBERG. In his famous [[Buddha]], sein
| |
− | hen, seine Lehrc, seine Gemeinde 10 we find a translation of the con-
| |
− | iding remark on [[dukkha]] that also seems to depend on the Visuddlii-
| |
− | igga, not on the Muhdvagga, the source OLDENBERG mentions in this
| |
− | nnection: “kurz [[die]] funferlei Objektc des Ergreifens sind [[Leiden]] 11 ”,
| |
− | rhaps he was inspired by TRENCKNER. But then one would expect a
| |
− | >te referring to the reading established by himself in his edition of Vin
| |
− | I found no such note. Instead a note is [[attached]] to ‘Objektc des
| |
− | rgreifens’ that gives [[German]] translations of the names of these five
| |
− | jjects as they occur elsewhere, and moreover rejects, without any
| |
− | •guing, an assumption by KOEPPEN 12 said to be given without any
| |
− | | |
− | 10. The (ourih edition (Stuitgart-Bcrlin 1903) was the earliest available to me; see
| |
− | p. 146 and 293.1 also checked the edition supervised by H. von GLASENAIM*
| |
− | (Stuttgart [1959?]) and saw that in this question nothing had changed; sec p. 137
| |
− | and 224 and note p. 426.
| |
− | | |
− | 11. [[dukkha]] is of course not ‘[[Leiden]]’, but 'Icidvoll’, if one depends on the [[Pali]]
| |
− | sources, as OLDENBERG says he docs.
| |
− | | |
− | 12. Carl Friedrich KOEPPEN, [[Die]] [[Religion]] des Buddlia und ihre Entstehung. I, [[Berlin]]
| |
− | 1853.
| |
− | | |
− | | |
− | VETTER 387
| |