2020/08/28

위숫디막가 - 위키백과, 청정도론 淸淨道論

위숫디막가 - 위키백과, 우리 모두의 백과사전



위숫디막가

위키백과, 우리 모두의 백과사전.
둘러보기로 가기검색하러 가기
불교
Buddhism Symbol.png
위숫디막가(팔리어: विसुद्धिमग्ग , 영어 : Visuddhimagga , 한자: 청정도론 淸淨道論)는 대략 5세기에 스리랑카에서 부다고사가 쓴 상좌부 불교의 원칙에 관한 주요 문헌이다. 이는 스리랑카 아누라다푸라의 대승원의 원로들이 이해한 바와 같이, 석가모니의 이론적이고 실용적인 가르침을 압축하고 체계화한 포괄적인 설명서이다. 이는 "논장을 사용하는 삼장의 주해의 완전하고 논리정연한 방법의 집대성이며, 마음의 정화의 수행을 위한 자세한 실용적인 교육을 제공한다."고 묘사된다.[1] 이는 경전의 삼장 규율을 제외하면 상좌부 불교에서 제일 중요한 문헌으로 여겨진다.[2][3]
위숫디막가의 구조는 규율의 순수함에서부터 열반에 이르는 수행 과정을 일곱 단계로 묘사한 Ratha-vinita Sutta ("전차경", MN 24) 에 기반한다.[4]
위숫디막가의 내용은 위숫디막가보다 더 이른, 1~2세기에 저술된 위뭇티막가라는 경전의 내용과 아주 유사하다.[5]

요약[편집]

위숫디막가는 세 단계로 구성되는데, 각각 1) 실라(윤리, 규율); 2) 사마디(명상적인 집중); 3) 프라즈냐(지혜에 대한 이해) 를 논한다.
  • 첫째 부분은 (파트 1) 규율의 규칙과 수련에 적절한 절을 찾거나 좋은 선생을 만나는 법을 설명한다.
  • 둘째 부분은 (파트 2) 사마타의 수행법, 대상을 대상으로 보는 법을 다룬다. (40 개의 전통적인 대상의 목록에 대해서는 카마싸나를 참고하자) 이 파트에서는 집중의 다른 단계를 언급한다.
  • 셋째 부분은 (파트 3-7) 오온, 십이처, 사성제, 연기, 지혜의 개발을 통한 위파사나의 실천에 관한 서술이다. 여기서는 실천으로 인해 드러나는 지식의 다양한 형태를 강조하며, 불교철학 특유의 굉장한 분석적인 노력을 보여준다.

정화의 일곱 단계[편집]

이 실천과 "연달아 오는 일곱 전차"의 비교는 목표를 겨냥한다. 각각의 순수성은 다음 단계로 나아가기 위해 필요하다. 이는 흔히 "정화의 일곱 단계" (satta-visuddhi) 라고 불린다:[6]
  1. 행동의 정화 (sīla-visuddhi)
  2. 마음의 정화 (citta-visuddhi)
  3. 관점의 정화 (ditthi-visuddhi)
  4. 의심의 극복에 의한 정화 (kankha-vitarana-visuddhi)
  5. 무엇이 길인지를 아는 지혜와 식견에 의한 정화 (maggamagga-ñanadassana-visuddhi)
  6. 실천 과정에 대한 지혜와 식견에 의한 정화 (patipada-ñanadassana-visuddhi)
    1. 일어나고 사라짐을 관조하는 지혜 (udayabbayanupassana-nana)
    2. 해소를 관조하는 지혜 (bhanganupassana-nana)
    3. 공포를 관조하는 지혜 (bhayatupatthana-nana)
    4. 위험을 관조하는 지혜 (adinavanupassana-nana)
    5. 무심을 관조하는 지혜 (nibbidanupassana-nana)
    6. 해탈을 열망하는 지혜 (muncitukamyata-nana)
    7. 심사숙고를 관조하는 지혜 (patisankhanupassana-nana)
    8. 지에 대한 평온의 지혜 (sankharupekka-nana)
    9. 순응의 지혜 (anuloma-nana)
  7. 지혜와 식견에 의한 정화 (ñanadassana-visuddhi)
    1. Change of lineage
    2. 첫 번째의 길과 그 과실
    3. 두 번째의 길과 그 과실
    4. 세 번째의 길과 그 과실
    5. 네 번째의 길과 그 과실
"지혜와 식견에 의한 정화"는 해탈과 열반으로 이르는 네 단계의 실천의 정점이다.
이러한 체계의 주안점은 존재의 세 표식인 무상, 고, 무아를 이해하는 데 있다. 이 주안점은 특히 오늘날의 지관운동에서 행을 넘어선 지관에 주어지는 가치에서 인지할 수 있다.

실지[편집]

학계에 따르면 '위숫디막가'는 실제로 자이나교, 불교, 힌두교의 다양한 형태의 방대한 문헌의 정수가 녹아있어, 어떻게 영적 스승들이 실제로 초월적인 능력을 휘두른다고 여겨지는지에 대한 명확한 정보를 제공하는 극히 드문 문헌 중 하나라고 한다.[7] 공중을 날고, 단단한 장애물을 통과해 걸어가고, 땅으로 곤두박질치고, 물 위를 걷는 등등의 이능은 흙과 같은 한 요소를 공기와 같은 다른 요소로 바꾸어서 수행된다.[8] 이를 이루려면 편처 명상을 완벽하게 익혀야 한다.[9] 위숫디막가를 통해 훈련한 디파 마는 이러한 능력을 증명했다고 일컬어진다.[10]

상좌부불교 외에 미친 영향[편집]

칼루파하나는 위숫디막가가 "설일체유부, 경량부, 심지어 유가행자와 같은 유파의 형이상학적 추측"을 포함한다고 적었다.[11] 칼루파하나가 말하길:
부다고사는 대승원의 전통에 새로운 것을 지나치게 명백한 방식으로 도입하는 것에 신중했다. 위숫디막가와 그 해설은 이를 세심하게 읽는 사람들의 마음 속에 의심을 불러일으키지 않고 오래된 발상과 새로운 발상을 융합한 훌륭한 조율자의 능력의 증거와도 같다.[12]

참고 문서[편집]

출처[편집]

인쇄된 팔리어 판본[편집]

영어 번역본[편집]

타언어 번역본[편집]

  • Der Weg zur Reinheit, Nyanatiloka & Verlag Christiani (trans.), Konstanz, 1952 (German)
  • Sinhala Visuddhimargaya, Pandita Matara Sri Dharmavamsa Sthavira, Matara, Sri Lanka, 1953 (Sinhalese)
  • Le chemin de la pureté, Christian Maës, Fayard 2002 (Français), ISBN 978-2213607658
  • Il sentiero della purificazione, Antonella Serena Comba, Lulu.com 2010, seconda edizione (Italiano)
  • คัมภีร์วิสุทธิมรรค (Khamphi Wisutthimak), Somdej Phra Buddhacarya (Ard Asabhamahathera), sixth edition. Bangkok: Mahachulalongkornrajvidyalaya University, B.E. 2548 (2005). ISBN 974-91641-5-6

기타 출처[편집]

각주[편집]

  1. ↑ (Bhikkhu Nyanamoli 2011 p. xxvii.)
  2. ↑ See, for instance, Kheminda Thera, in Ehara et al. 1995 p. xliii: "The Visuddhimagga is a household word in all Theravāda lands. No scholar of Buddhism whether of Theravāda or of Mahāyāna is unacquainted with it."
  3. ↑ Biographical article Britannica – June 14th, 2017 "...According to the various traditions of Buddhism, there have been buddhas in the past and there will be buddhas in the future. Some forms of Buddhism hold that there is only one buddha for each historical age; others hold that all beings will eventually become buddhas because they possess the buddha nature (tathagatagarbha)..."
  4. ↑ See Thanissaro (1999) for a translation of the Ratha-vinita Sutta. See the various Visuddhimagga printings listed below to see the manner in which this sutta is explicitly integrated into the work.
  5. ↑ Vimuttimagga & Visuddhimagga - A Comparative Study. PV Bapat, lvii
  6. ↑ Gunaratana 1994, 143-174쪽.
  7. ↑ Jacobsen, edited by Knut A. (2011). 《Yoga Powers》. Leiden: Brill. 93쪽. ISBN 9789004212145.
  8. ↑ Jacobsen, edited by Knut A. (2011). 《Yoga Powers》. Leiden: Brill. 83–86쪽. ISBN 9789004212145.
  9. ↑ Jacobsen, edited by Knut A. (2011). 《Yoga Powers》. Leiden: Brill. 83–86쪽. ISBN 9789004212145.
  10. ↑ Schmidt, Amy (2005). 《Dipa Ma》. Windhorse Publications Ltd. Chapter 9 At Home in Strange Realms쪽.
  11. ↑ Kalupahana 1994, 206쪽.
  12. ↑ Kalupahana 1994, 207-208쪽.
  13. ↑ Stede, W. (October 1951). “The Visuddhimagga of Buddhaghosācariyaby Henry Clarke Warren; Dharmananda Kosambi”. 《The Journal of the Royal Asiatic Society of Great Britain and Ireland》 (3/4): 210–211. JSTOR 25222520.
  14. ↑ Stede, D. A. L. (1953). “Visuddhimagga of Buddhaghosācariya by Henry Clarke Warren; Dharmananda Kosambi”. 《Bulletin of the School of Oriental and African Studies, University of London》 15 (2): 415. doi:10.1017/s0041977x00111346. JSTOR 608574.
  15. ↑ Edgerton, Franklin (January 1952). “Visuddhimagga of Buddhaghosācariya by Henry Clarke Warren; Dharmananda Kosambi”. 《Philosophy East and West》 1 (4): 84–85. doi:10.2307/1397003. JSTOR 1397003.

외부 링크[편집]


---

清浄道論

出典: フリー百科事典『ウィキペディア（Wikipedia）』
ナビゲーションに移動検索に移動
『清浄道論』（しょうじょうどうろん、パーリ語:Visuddhimagga, ヴィスッディ・マッガ、「清浄-道」）は、5世紀頃に書かれた上座部仏教の代表的な注釈者であるブッダゴーサ（仏音）の主著であり、上座部仏教圏における最高権威の実践綱要書[1][要追加記述][2]。大寺（マハーヴィハーラ）派であるブッダゴーサが、2-3世紀に成立した無畏山寺（アバヤギリ・ヴィハーラ）派の実践綱要書『解脱道論』を底本にしつつ、諸典籍を参照しながらまとめ上げたものとされる[1][2]。

構成[編集]

全2部23章から成る[3]。1-2章が「戒」（戒律）、3-11章が「定」（禅定・サマタ瞑想）、第2部の12-23章が「慧」（ヴィパッサナー瞑想）に関して。
  • 第1部
    • 序章 : 因縁等の論（Nidānādi-kathā）
    • 第1章 : 戒の解釈（Sīla-niddeso）
    • 第2章 : 頭陀支の解釈（Dhutaṅga-niddeso）
    • 第3章 : 業処把取の解釈（Kammaṭṭhāna-ggahaṇa-niddeso）
    • 第4章 : 地遍の解釈（Pathavī-kasiṇa-niddeso）
    • 第5章 : 余遍の解釈（Sesa-kasiṇa-niddeso）
    • 第6章 : 不浄業処の解釈（Asubha-kammaṭṭhāna-niddeso）
    • 第7章 : 六随念の解釈（Chaanus-sati-niddeso）
    • 第8章 : 随念業処の解釈（Anus-sati-kammaṭṭhāna-niddeso）
    • 第9章 : 梵住の解釈（Brahmavihāra-niddeso）
    • 第10章 : 無色の解釈（Āruppa-niddeso）
    • 第11章 : 定の解釈（Samādhi-niddeso）
  • 第2部
    • 第12章 : 神変の解釈（Iddhividha-niddeso）
    • 第13章 : 神通の解釈（Abhiññā-niddeso）
    • 第14章 : 蘊の解釈（Khandha-niddeso）
    • 第15章 : 処・界の解釈（Āyatana-dhātu-niddeso）
    • 第16章 : 根・諦の解釈（Indriya-sacca-niddeso）
    • 第17章 : 慧地の解釈（Paññā-bhūmi-niddeso）
    • 第18章 : 見清浄の解釈（Diṭṭhi-visuddhi-niddeso）
    • 第19章 : 度疑清浄の解釈（Kaṅkhā-vitaraṇa-visuddhi-niddeso）
    • 第20章 : 道非道智見清浄の解釈（Maggāmagga-ñāṇa-dassana-visuddhi-niddeso）
    • 第21章 : 行道智見清浄の解釈（Paṭipadā-ñāṇa-dassana-visuddhi-niddeso）
    • 第22章 : 智見清浄の解釈（Ñāṇa-dassana-visuddhi-niddeso）
    • 第23章 : 慧修習の功徳の解釈（Paññā-bhāva-nāni-saṃsa-niddeso）

内容[編集]

まず冒頭の序章において、三学（戒・定・慧）が仏教教理の諸説を包摂し、仏道という清浄な道を達成させるものであることが説明される。
第1章では、まず冒頭で従来の三学（戒・定・慧）の説示が簡略すぎるので、その詳細をここで述べていく旨が述べられる。続いて戒（戒律）の詳細な説明が続く。戒の定義、戒の意義、戒の効用、戒の福利、戒の種類（1種類～5種類）など。
第2章では、前章で述べられた戒の完成をもたらすものとして、頭陀行（俗塵の払拭行）について述べられる。13の払拭行（1糞掃衣、2三衣、3施食、4家の貧富不選、5坐堂食、6鉢食、7食の時間制限、8林住、9木依、10野外住、11墓場行、12坐具行、13常坐）など。
第3章からは、定（禅定）の話に移行していく。禅定の定義、禅定の意義、禅定の種類（1種類～5種類）、禅定の修習方法（10の障害、善き朋友、6つの自己性質、40の業処）など。
第4章から第9章までは、定（禅定）のための瞑想対象である40の業処（四十業処）の詳細な説明が続く。
第4章では、四十業処の内の「十遍」の1つである「地遍」の詳細な説明がなされる。人里離れたところで小さな円筒形の山を作り、そのイメージを「地」の言葉を唱えながら取り込み、拡大・微細化させつつ禅定へと入っていく手法。
第5章では、「十遍」の残りの9つ（水、火、風、青、黄、赤、白、光、虚空）についての説明。前章の「地遍」と同じく、きっかけとなるオブジェクトから、そのイメージを、その名を唱え続けながら取り込み、禅定へと入っていく手法。
第6章では、四十業処の内の「十不浄」の説明がなされる。墓場へ行き、膨張、青瘀、膿爛、断壊、食残、散乱、斬斫離散、血塗、蟲聚、骸骨といった各種の状態の死体の観想から、禅定へと入っていく手法。
第7章では、四十業処の内の「十随念」の説明がなされる。まず、仏、法、僧、戒、捨、天、死、身至、安般、寂止という10の想念対象（業処）の概説がなされ、続いて、仏、法、僧、戒、捨、天までの6つの随念の詳細が述べられていく。
第8章はその続きで、「十随念」の残りの4つ、死、身至、安般、寂止の随念について詳細が述べられていく。「死随念」は他者や自身の死を様々な観点から想念する手法。「身至念」（身随念）は32に分割された自身の身体（三十二身分）を想念する手法。「安般念」は呼吸に意識を集中させるいわゆる「アーナーパーナ・サティ」のこと。「寂止随念」は苦の寂止としての涅槃を想念する手法。
第9章は、四十業処の内の「四梵住」（四無量心）、すなわち「慈・悲・喜・捨」を用いた手法の詳細が述べられる。これを簡略化したものが、いわゆる「慈愛の瞑想」（慈悲の瞑想）と呼ばれるもの。
第10章は、四十業処の内の「四無色界」、すなわち空無辺処、識無辺処、無所有処、非想非非想処の禅定、いわゆる「四無色定」について。
第11章は、四十業処の残りの2つ、「食厭」と「四界（四大）」について。前者は、食事やそのための托鉢に対する良くないイメージを想念することで、食に対する倦厭感を育み、食に対する欲を断つことで集中力を養う手法であり、「食厭想」と呼ばれる。後者は四大（地・水・火・風）の性質（地は20、水は12、火は4、風は6、計42）に分けられた自身の身体を観想する手法であり、「四界分別観（四界差別観）」と呼ばれる。最後に4-11章で述べられてきた四十業処に関する総括的な内容を述べて終わる。ここまでが第1部。
続いて第2部。第12章-第13章では、第四禅の後に獲得できるとされる「神通力」について詳述される。
第14章では、五蘊について詳述される。
第15章では、十二処・十八界、すなわち六根（六内入処）・六境（六外入処）・六識について詳述される。
第16章では、22の認知的・心的機能（根）と、四諦について詳述される。
第17章では、十二因縁について詳述される。
第18章では、七清浄の3番目「見清浄」、すなわち十六観智で言うところの「名色分離智」について詳述される。
第19章では、七清浄の4番目「度疑清浄」、すなわち十六観智で言うところの「縁摂受智」について詳述される。
第20章では、七清浄の5番目「道非道智見清浄」、すなわち十六観智で言うところの「思惟智」「生滅智」について詳述される。
第21章では、七清浄の6番目「行道智見清浄」、すなわち十六観智で言うところの「生滅智」から「行捨智」までの「八智」と「(諦)随順智」について詳述される。
第22章では、七清浄の7番目「智見清浄」について詳述される。十六観智の「種姓智」や、四向四果など。
第23章では、ヴィパッサナー瞑想を通じての智慧獲得による4つの福利について述べられる。
最後に、仏道の清浄な道が語られ終わったことを確認しつつ締め括られる。

日本語訳[編集]

脚注[編集]

[脚注の使い方]

注釈[編集]

出典[編集]

  1. ^ a b 清浄道論とは - ブリタニカ国際大百科事典/日本大百科全書
  2. ^ a b “清浄道論(しょうじょうどうろん)とは - コトバンク”. 朝日新聞社. 2017年7月25日閲覧。
  3. ^ 『南伝大蔵経』

関連項目[編集]

外部リンク[編集]


---

Visuddhimagga

From Wikipedia, the free encyclopedia
Jump to navigationJump to search
Buddhaghosa with three copies of Visuddhimagga
Buddhaghosa with three copies of Visuddhimagga
Part of a series on
Theravāda Buddhism
Dharmachakra
Visuddhimagga
TypeCommentary
Commentary onDigha Nikaya, Samyutta Nikaya, Majjhima Nikaya, Anguttara Nikaya
Composition5th Century CE
AttributionBuddhaghosa
CommentaryVisuddhimaggamahātīkā
PTS AbbreviationVism
Pāli literature
The Visuddhimagga (Pali; English: The Path of Purification), is the 'great treatise' on Buddhist practice and Theravāda Abhidhamma written by Buddhaghosa approximately in the 5th Century in Sri Lanka. It is a manual condensing and systematizing the 5th century understanding and interpretation of the Buddhist path as maintained by the elders of the Mahavihara Monastery in Anuradhapura, Sri Lanka.
It is considered the most important Theravada text outside of the Tipitaka canon of scriptures,[1][2] and is described as "the hub of a complete and coherent method of exegesis of the Tipitaka,"[3] but it has also been criticised for its non-canonical departures, and its interpretation of dhyana as concentration-meditation.

Background[edit]

Structure[edit]

The structure of the Visuddhimagga is based on the Ratha-vinita Sutta ("Relay Chariots Discourse," MN 24),[4] which describes the progression from the purity of discipline to the final destination of nibbana in seven steps.[5] The Visuddhimagga's material also strongly resembles the material found in an earlier treatise called the Vimuttimagga (c. 1st or 2nd century).[6]

Reflecting later developments[edit]

The Visuddhimagga's doctrine reflects Theravada Abhidhamma scholasticism, which includes several innovations and interpretations not found in the earliest discourses (suttas) of the Buddha.[7][8] Buddhaghosa's Visuddhimagga includes non-canonical instructions on Theravada meditation, such as "ways of guarding the mental image (nimitta)," which point to later developments in Theravada meditation.[9]

Kasina-meditation[edit]

The Visuddhimagga is centered around kasina-meditation, a form of concentration-meditation in which the mind is focused on a (mental) object.[10] According to Thanissaro Bhikkhu, "[t]he text then tries to fit all other meditation methods into the mold of kasina practice, so that they too give rise to countersigns, but even by its own admission, breath meditation does not fit well into the mold."[10] In its emphasis on kasina-meditation, the Visuddhimagga departs from the Pali Canon, in which dhyana is the central meditative practice, indicating that what "jhana means in the commentaries is something quite different from what it means in the Canon."[10]

Non-Theravada influences[edit]

Kalupahana notes that the Visuddhimagga contains "some metaphysical speculations, such as those of the Sarvastivadins, the Sautrantikas, and even the Yogacarins".[11] Kalupahana comments:
Buddhaghosa was careful in introducing any new ideas into the Mahavihara tradition in a way that was too obvious. There seems to be no doubt that the Visuddhimagga and the commentaries are a testimony to the abilities of a great harmonizer who blended old and new ideas without arousing suspicion in the minds of those who were scrutinizing his work.[12]

Contents[edit]

Summary[edit]

The Visuddhimagga is composed of three sections, which discuss: 1) Sīla (ethics or discipline); 2) Samādhi (meditative concentration); 3) Pañña (understanding or wisdom).
  • The first section (part 1) explains the rules of discipline, and the method for finding a correct temple to practice, or how to meet a good teacher.
  • The second section (part 2) describes samatha practice, object by object (see Kammatthana for the list of the forty traditional objects). It mentions different stages of concentration.
  • The third section (part 3-7) is a description of the five skandhas (aggregates), ayatanas, the Four Noble Truths, dependent origination (Pratitya-samutpada), and the practice of vipassana through the development of wisdom. It emphasizes different forms of knowledge emerging because of the practice. This part shows a great analytical effort specific to Buddhist philosophy.

Seven Stages of Purification[edit]

This comparison between practice and "seven relay chariots" points at the goal. Each purity is needed to attain the next. They are often referred to as the "Seven Stages of Purification" (satta-visuddhi):[13]
  1. Purification of Conduct (sīla-visuddhi)
  2. Purification of Mind (citta-visuddhi)
  3. Purification of View (ditthi-visuddhi)
  4. Purification by Overcoming Doubt (kankha-vitarana-visuddhi)
  5. Purification by Knowledge and Vision of What Is Path and Not Path (maggamagga-ñanadassana-visuddhi)
  6. Purification by Knowledge and Vision of the Course of Practice (patipada-ñanadassana-visuddhi)
    1. Knowledge of contemplation of rise and fall (udayabbayanupassana-nana)
    2. Knowledge of contemplation of dissolution (bhanganupassana-nana)
    3. Knowledge of appearance as terror (bhayatupatthana-nana)
    4. Knowledge of contemplation of danger (adinavanupassana-nana)
    5. Knowledge of contemplation of dispassion (nibbidanupassana-nana)
    6. Knowledge of desire for deliverance (muncitukamyata-nana)
    7. Knowledge of contemplation of reflection (patisankhanupassana-nana)
    8. Knowledge of equanimity about formations (sankharupekka-nana)
    9. Conformity knowledge (anuloma-nana)
  7. Purification by Knowledge and Vision (ñanadassana-visuddhi)
    1. Change of lineage
    2. The first path and fruit
    3. The second path and fruit
    4. The third path and fruit
    5. The fourth path and fruit
The "Purification by Knowledge and Vision" is the culmination of the practice, in four stages leading to liberation and Nirvana. The emphasis in this system is on understanding the three marks of existence, dukkha, anatta, anicca. This emphasis is recognizable in the value that is given to vipassana over samatha in the contemporary vipassana movement.

Siddhis[edit]

According to scholars, the Visuddhimagga is one of the extremely rare texts within the enormous literatures of various forms of Jainism, Buddhism, and Hinduism to give explicit details about how spiritual masters were thought to actually manifest supernormal abilities.[14] Abilities such as flying through the air, walking through solid obstructions, diving into the ground, walking on water and so forth are performed by changing one element, such as earth, into another element, such as air.[15] The individual must master kasina meditation before this is possible.[16] Dipa Ma, who trained via the Visuddhimagga, was said to demonstrate these abilities.[17]

Influence[edit]

Traditional Theravada[edit]

The Visuddhimagga is considered the most important Theravada text outside of the Tipitaka canon of scriptures.[1][2] According to Nanamoli Bhikkhu, it is "the hub of a complete and coherent method of exegesis of the Tipitaka, using the ‘Abhidhamma method' as it is called. And it sets out detailed practical instructions for developing purification of mind."[3]

Contemporary Theravada[edit]

The Visuddhimagga is one of the main texts on which contemporary vipassana method is based, together with the Satipatthana Sutta. Yet, its emphasis on kasina-meditation and its claim of the possibility of "dry insight" has also been criticised and rejected by some contemporary Theravada scholars and vipassana-teachers.
According to Thanissaro Bhikkhu, "the Visuddhimagga uses a very different paradigm for concentration from what you find in the Canon."[18] Bhante Henepola Gunaratana also notes that what "the suttas say is not the same as what the Visuddhimagga says [...] they are actually different," leading to a divergence between a [traditional] scholarly understanding and a practical understanding based on meditative experience.[19] Gunaratana further notes that Buddhaghosa invented several key meditation terms which are not to be found in the suttas, such as "parikamma samadhi (preparatory concentration), upacara samadhi (access concentration), appanasamadhi (absorption concentration)."[20] Gunaratana also notes that the Buddhaghosa's emphasis on kasina-meditation is not to be found in the suttas, where dhyana is always combined with mindfulness.[21][note 1]
Bhikkhu Sujato has argued that certain views regarding Buddhist meditation expounded in the Visuddhimagga are a "distortion of the Suttas" since it denies the necessity of jhana.[22] The Australian monk Shravasti Dhammika is also critical of contemporary practice based on this work.[23] He concludes that Buddhaghosa did not believe that following the practice set forth in the Visuddhimagga will really lead him to Nirvana, basing himself on the postscript to the Visuddhimagga:[23]
Even Buddhaghosa did not really believe that Theravada practice could lead to Nirvana. His Visuddhimagga is supposed to be a detailed, step by step guide to enlightenment. And yet in the postscript [...] he says he hopes that the merit he has earned by writing the Vishuddhimagga will allow him to be reborn in heaven, abide there until Metteyya (Maitreya) appears, hear his teaching and then attain enlightenment.[23][note 2]

See also[edit]

Editions[edit]

Printed Pali editions[edit]

South-East Asia[edit]

Sinhala
  • Sinhala Visuddhimargaya, Pandita Matara Sri Dharmavamsa Sthavira, Matara, Sri Lanka, 1953 (Sinhala)
Burmese
Thai
  • Royal Siamese edition, Bangkok, Thailand (Thai script)
  • คัมภีร์วิสุทธิมรรค (Khamphi Wisutthimak), Somdej Phra Buddhacarya (Ard Asabhamahathera), sixth edition. Bangkok: Mahachulalongkornrajvidyalaya University, B.E. 2548 (2005). ISBN 974-91641-5-6

English translations[edit]

Other European translations[edit]

  • Der Weg zur Reinheit, Nyanatiloka & Verlag Christiani (trans.), Konstanz, 1952 (German)
  • Le chemin de la pureté, Christian Maës, Fayard 2002 (Français), ISBN 978-2213607658

Notes[edit]

  1. ^ See also Bronkhorst (1993), Two Traditions of Meditation in ancient India; Wynne (2007), The Origin of Buddhist Meditation; and Polak (2011), Reexaming Jhana
  2. ^ Devotion to Metteya was common in South Asia from early in the Buddhist era, and is believed to have been particularly popular during Buddhaghosa's era.[24][25]

References[edit]

  1. ^ Jump up to:a b See, for instance, Kheminda Thera, in Ehara et al. 1995 p. xliii: "The Visuddhimagga is a household word in all Theravāda lands. No scholar of Buddhism whether of Theravāda or of Mahāyāna is unacquainted with it."
  2. ^ Jump up to:a b Biographical article Britannica – June 14th, 2017 "...According to the various traditions of Buddhism, there have been buddhas in the past and there will be buddhas in the future. Some forms of Buddhism hold that there is only one buddha for each historical age; others hold that all beings will eventually become buddhas because they possess the buddha nature (tathagatagarbha)..."
  3. ^ Jump up to:a b Nyanamoli 2011, p. xxvii.
  4. ^ Shankman 2008, p. 53.
  5. ^ See Thanissaro (1999) for a translation of the Ratha-vinita Sutta. See the various Visuddhimagga printings listed below to see the manner in which this sutta is explicitly integrated into the work.
  6. ^ Vimuttimagga & Visuddhimagga - A Comparative Study. PV Bapat, lvii
  7. ^ Kalupahana, David J. (1994), A history of Buddhist philosophy, Delhi: Motilal Banarsidass Publishers Private Limited
  8. ^ Sujato, Bhante (2012), A History of Mindfulness (PDF), Santipada, p. 329, ISBN 9781921842108
  9. ^ Shaw 2006, p. 5.
  10. ^ Jump up to:a b c Bhikkhu Thanissaro, Concentration and Discernment
  11. ^ Kalupahana 1994, p. 206.
  12. ^ Kalupahana 1994, p. 207-208.
  13. ^ Gunaratana 1994, p. 143-174.
  14. ^ Jacobsen, edited by Knut A. (2011). Yoga Powers. Leiden: Brill. p. 93. ISBN 9789004212145.
  15. ^ Jacobsen, edited by Knut A. (2011). Yoga Powers. Leiden: Brill. pp. 83–86. ISBN 9789004212145.
  16. ^ Jacobsen, edited by Knut A. (2011). Yoga Powers. Leiden: Brill. pp. 83–86. ISBN 9789004212145.
  17. ^ Schmidt, Amy (2005). Dipa Ma. Windhorse Publications Ltd. p. Chapter 9 At Home in Strange Realms.
  18. ^ Shankman 2008, p. 117.
  19. ^ Shankman 2008, p. 136.
  20. ^ Shankman 2008, p. 137.
  21. ^ Shankman 2008, p. 137-138.
  22. ^ Sujato 2012, p. 332.
  23. ^ Jump up to:a b c The Broken Buddha by S. Dhammika, see p.13 of 80
  24. ^ Sponberg 2004, p. 737–738.
  25. ^ "Maitreya (Buddhism) -- Britannica Online Encyclopedia". Retrieved 2009-01-28.
  26. ^ Stede, W. (October 1951). "The Visuddhimagga of Buddhaghosācariya by Henry Clarke Warren; Dharmananda Kosambi". The Journal of the Royal Asiatic Society of Great Britain and Ireland (3/4): 210–211. JSTOR 25222520.
  27. ^ Stede, D. A. L. (1953). "Visuddhimagga of Buddhaghosācariya by Henry Clarke Warren; Dharmananda Kosambi". Bulletin of the School of Oriental and African Studies, University of London. 15 (2): 415. doi:10.1017/s0041977x00111346. JSTOR 608574.
  28. ^ Edgerton, Franklin (January 1952). "Visuddhimagga of Buddhaghosācariya by Henry Clarke Warren; Dharmananda Kosambi". Philosophy East and West. 1 (4): 84–85. doi:10.2307/1397003. JSTOR 1397003.

Sources[edit]

External links[edit]


---



Posted by at
Labels: , , , ,