2020/09/07

Noble Eightfold Path -- Wikipedia

 Noble Eightfold Path - Wikipedia


Noble Eightfold Path

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"Eightfold Path" redirects here. For other uses, see Eightfold Path (disambiguation).
The eight spoke Dharma wheel symbolizes the Noble Eightfold Path
Translations of
The Noble Eightfold Path
Sanskritआर्याष्टाङ्गमार्ग
(IAST: āryāṣṭāṅgamārga)
Paliअरिय अट्ठङगिक मग्ग
(ariya aṭṭhaṅgika magga)
Bengaliঅষ্টাঙ্গিক আর্য মার্গ
(Astangik ārya mārga)
Burmeseမဂ္ဂင်ရှစ်ပါး
(IPA: [mɛʔɡɪ̀ɰ̃ ʃɪʔ pá])
Chinese八正道
(Pinyin: bā zhèngdào)
Japanese八正道
(rōmaji: Hasshōdō)
Khmerអរិយដ្ឋង្គិកមគ្គ
(UNGEGN: areyadthangkikameak)
Korean팔정도
八正道
(RR: Paljeongdo)
Mongolianᠣᠦᠲᠦᠶᠲᠠᠨᠦ
ᠨᠠᠢᠮᠠᠨ
ᠭᠡᠰᠢᠭᠦᠨᠦ
ᠮᠥᠷ
Найман гишүүт хутагт мөр
(qutuγtan-u naiman gesigün-ü mör)
Sinhalaආර්ය අෂ්ටා◌ගික මාර්ගය
Tibetan
འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད་པ
(Wylie: 'phags pa’i lam yan lag brgyad pa
THL: pakpé lam yenlak gyépa)
Tamilஉன்னத எட்டு மடங்கு பாதை
Thaiอริยมรรคมีองค์แปด
(RTGS: Ariya Mak Mi Ong Paet)
VietnameseBát chính đạo
八正道
Glossary of Buddhism
Part of a series on
Buddhism
Dharma Wheel.svg
The Noble Eightfold Path (Pali: ariya aṭṭhaṅgika magga; Sanskrit: āryāṣṭāṅgamārga)[1] is an early summary of the path of Buddhist practices leading to liberation from samsara, the painful cycle of rebirth.[2][3]
The Eightfold Path consists of eight practices: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right samadhi ('meditative absorption or union').[4] In early Buddhism, these practices started with understanding that the body-mind works in a corrupted way (right view), followed by entering the Buddhist path of self-observance, self-restraint, and cultivating kindness and compassion; and culminating in dhyana or samadhi, which reinforces these practices for the development of the body-mind.[5] In later Buddhism, insight (prajñā) became the central soteriological instrument, leading to a different concept and structure of the path,[5][6] in which the "goal" of the Buddhist path came to be specified as ending ignorance and rebirth.[7][8][9][3][10]
The Noble Eightfold Path is one of the principal teachings of Buddhism, taught to lead to Arhatship.[11] In the Theravada tradition, this path is also summarized as sila (morality), samadhi (meditation) and prajna (insight). In Mahayana Buddhism, this path is contrasted with the Bodhisattva path, which is believed to go beyond Arhatship to full Buddhahood.[11]
In Buddhist symbolism, the Noble Eightfold Path is often represented by means of the dharma wheel (dharmachakra), in which its eight spokes represent the eight elements of the path.

Etymology and nomenclature[edit]

The Pali term ariya aṭṭhaṅgika magga (Sanskrit: āryāṣṭāṅgamārga) is typically translated in English as "Noble Eightfold Path". This translation is a convention started by the early translators of Buddhist texts into English, just like ariya sacca is translated as Four Noble Truths.[12][13] However, the phrase does not mean the path is noble, rather that the path is of the noble people (Pali: arya meaning 'enlightened, noble, precious people').[14] The term magga (Sanskrit: mārga) means "path", while aṭṭhaṅgika (Sanskrit: aṣṭāṅga) means "eightfold". Thus, an alternate rendering of ariya aṭṭhaṅgika magga is "eightfold path of the noble ones",[3][15][16] or "eightfold Aryan Path".[17][18][19]
All eight elements of the Path begin with the word samyañc (in Sanskrit) or sammā (in Pāli) which means "right, proper, as it ought to be, best".[17] The Buddhist texts contrast samma with its opposite miccha.[17]

The Eightfold Path[edit]

Origin[edit]

See also: Buddhist paths to awakening
According to Indologist Tilmann Vetter, the description of the Buddhist path may initially have been as simple as the term the middle way.[5] In time, this short description was elaborated, resulting in the description of the eightfold path.[5] Tilmann Vetter and historian Rod Bucknell both note that longer descriptions of "the path" can be found in the early texts, which can be condensed into the eightfold path.[5][20][note 1]

The Eight Divisions[edit]

The Noble Eightfold Path of Buddhism
The eight Buddhist practices in the Noble Eightfold Path are:[23][note 2]
  1. Right View: our actions have consequences, death is not the end, and our actions and beliefs have consequences after death. The Buddha followed and taught a successful path out of this world and the other world (heaven and underworld/hell).[24][25][26][27][note 3] Later on, right view came to explicitly include karma and rebirth, and the importance of the Four Noble Truths, when "insight" became central to Buddhist soteriology.[28][29]
  2. Right Resolve or Intention: the giving up of home and adopting the life of a religious mendicant in order to follow the path; this concept aims at peaceful renunciation, into an environment of non-sensuality, non-ill-will (to loving kindness), away from cruelty (to compassion).[30] Such an environment aids contemplation of impermanence, suffering, and non-Self.[30]
  3. Right Speech: no lying, no rude speech, no telling one person what another says about him to cause discord or harm their relationship.[23]
  4. Right Conduct or Action: refraining from killing, stealing, sexual misconduct
  5. Right Livelihood: Gaining one's livelihood by benefiting others also not selling weapons, poisons or intoxicants
  6. Right Effort: preventing the arising of unwholesome states, and generating wholesome states, the bojjhagā (seven factors of awakening). This includes indriya-samvara, "guarding the sense-doors", restraint of the sense faculties.[31][30]
  7. Right Mindfulness (sati; Satipatthana; Sampajañña): "retention", being mindful of the dhammas ("teachings", "elements") that are beneficial to the Buddhist path.[note 4] In the vipassana movement, sati is interpreted as "bare attention": never be absent minded, being conscious of what one is doing; this encourages the awareness of the impermanence of body, feeling and mind, as well as to experience the five aggregates (skandhas), the five hindrances, the four True Realities and seven factors of awakening.[30]
  8. Right samadhi (Passaddhi; Ekaggata; sampasadana): practicing four stages of dhyāna ("meditation"), which includes samadhi proper in the second stage, and reinforces the development of the bojjhagā, culminating into upekkha (equanimity) and mindfulness.[33] In the Theravada tradition and the Vipassana movement, this is interpreted as ekaggata, concentration or one-pointedness of the mind, and supplemented with Vipassana-meditation, which aims at insight.

Liberation[edit]

Following the Noble Eightfold Path leads to liberation in the form of nirvana:[34][35]
(...) Just this noble eightfold path: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. That is the ancient path, the ancient road, traveled by the Rightly Self-awakened Ones of former times. I followed that path. Following it, I came to direct knowledge of aging & death, direct knowledge of the origination of aging & death, direct knowledge of the cessation of aging & death, direct knowledge of the path leading to the cessation of aging & death. I followed that path. Following it, I came to direct knowledge of birth... becoming... clinging... craving... feeling... contact... the six sense media... name-&-form... consciousness, direct knowledge of the origination of consciousness, direct knowledge of the cessation of consciousness, direct knowledge of the path leading to the cessation of consciousness. I followed that path.
— The Buddha, Nagara Sutta, Samyutta Nikaya ii.124, Translated by Thanissaro Bhikkhu[36][37]

Threefold division[edit]

The Noble Eightfold Path is sometimes divided into three basic divisions, as follows:[38]
DivisionEightfold Path factors
Moral virtue[29] (Sanskrit: śīla, Pāli: sīla)3. Right speech
4. Right action
5. Right livelihood
Meditation[29] (Sanskrit and Pāli: samādhi)6. Right effort
7. Right mindfulness
8. Right concentration
Insight, wisdom (Sanskrit: prajñā, Pāli: paññā)1. Right view
2. Right resolve
This order is a later development, when discriminating insight (prajna) became central to Buddhist soteriology, and came to be regarded as the culmination of the Buddhist path.[39] Yet, Majjhima Nikaya 117, Mahācattārīsaka Sutta, describes the first seven practices as requisites for right samadhi. According to Vetter, this may have been the original soteriological practice in early Buddhism.[5]
The "Moral virtues" (Sanskrit: śīla, Pāli: sīla) group consists of three paths: right speech, right action and right livelihood.[29] The word śīla, though translated by English writers as linked to "morals or ethics", states Bhikkhu Bodhi, is in ancient and medieval Buddhist commentary tradition closer to the concept of discipline and disposition that "leads to harmony at several levels – social, psychological, karmic and contemplative". Such harmony creates an environment to pursue the meditative steps in the Noble Eightfold Path by reducing social disorder, preventing inner conflict that result from transgressions, favoring future karma-triggered movement through better rebirths, and purifying the mind.[40]
The meditation group ("samadhi") of the path progresses from moral restraints to training the mind.[41] Right effort and mindfulness calm the mind-body complex, releasing unwholesome states and habitual patterns and encouraging the development of wholesome states and non-automatic responses, the bojjhagā (seven factors of awakening). The practice of dhyana reinforces these developments, leading to upekkha (equanimity) and mindfulness.[33] According to the Theravada commentarial tradition and the contemporary Vipassana movement, the goal in this group of the Noble Eightfold Path is to develop clarity and insight into the nature of reality – dukkha, anicca and anatta, discard negative states and dispel avidya (ignorance), ultimately attaining nirvana.[42]
In the threefold division, prajna (insight, wisdom) is presented as the culmination of the path, whereas in the eightfold division the path starts with correct knowledge or insight, which is needed to understand why this path should be followed.[43]

Tenfold Path[edit]

In the Mahācattārīsaka Sutta[44][45] which appears in the Chinese and Pali canons, the Buddha explains that cultivation of the noble eightfold path of a learner leads to the development of two further paths of the Arahants, which are right knowledge, or insight (sammā-ñāṇa), and right liberation, or release (sammā-vimutti).[46] These two factors fall under the category of wisdom (paññā).[47]
The Noble Eightfold Path, in the Buddhist traditions, is the direct means to nirvana and brings a release from the cycle of life and death in the realms of samsara.[48][49]

Further explanation[edit]

Right view[edit]

See also: View (Buddhism)
"Right view" (samyak-dṛṣṭi / sammā-diṭṭhi) or "right understanding"[50] explicates that our actions have consequences, that death is not the end, that our actions and beliefs also have consequences after death, and that the Buddha followed and taught a successful path out of this world and the other world (heaven and underworld or hell).[51][25][26][27] Majjhima Nikaya 117, Mahācattārīsaka Sutta, a text from the Pāli Canon, describes the first seven practices as requisites of right samadhi, starting with right view:
Of those, right view is the forerunner [...] And what is the right view with effluents, siding with merit, resulting in acquisitions? 'There is what is given, what is offered, what is sacrificed.[note 5] There are fruits, and results of good and bad actions. There is this world and the next world. There is mother and father. There are spontaneously reborn beings; there are contemplatives and brahmans who faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.' This is the right view with effluents, siding with merit, resulting in acquisitions.[44][52]
Later on, right view came to explicitly include karma and rebirth, and the importance of the Four Noble Truths, when "insight" became central to Buddhist soteriology.[28] This presentation of right view still plays an essential role in Theravada Buddhism.[53]
The purpose of right view is to clear one's path from confusion, misunderstanding, and deluded thinking. It is a means to gain right understanding of reality.[54] In the interpretation of some Buddhist movements, state Religion Studies scholar George Chryssides and author Margaret Wilkins, right view is non-view: as the enlightened become aware that nothing can be expressed in fixed conceptual terms and rigid, dogmatic clinging to concepts is discarded.[54]

Theravada[edit]

Right View can be further subdivided, states translator Bhikkhu Bodhi, into mundane right view and superior or supramundane right view:[55][56]
  1. Mundane right view, knowledge of the fruits of good behavior. Having this type of view will bring merit and will support the favourable rebirth of the sentient being in the realm of samsara.
  2. Supramundane (world-transcending) right view, the understanding of karma and rebirth, as implicated in the Four Noble Truths, leading to awakening and liberation from rebirths and associated dukkha in the realms of samsara.[57][53]
According to Theravada Buddhism, mundane right view is a teaching that is suitable for lay followers, while supramundane right view, which requires a deeper understanding, is suitable for monastics. Mundane and supramundane right view involve accepting the following doctrines of Buddhism:[58][59]
  1. Karma: Every action of body, speech, and mind has karmic results, and influences the kind of future rebirths and realms a being enters into.
  2. Three marks of existence: everything, whether physical or mental, is impermanent (anicca), a source of suffering (dukkha), and lacks a self (anatta).
  3. The Four Noble Truths are a means to gaining insights and ending dukkha.

Right resolve[edit]

Right resolve (samyak-saṃkalpa / sammā-saṅkappa) can also be known as "right thought", "right intention", "right aspiration", or "right motivation".[60] In this factor, the practitioner resolves to leave home, renounce the worldly life and dedicate himself to an ascetic pursuit.[61][53] In section III.248, the Majjhima Nikaya states,
And what is right resolve? Being resolved on renunciation, on freedom from ill will, on harmlessness: This is called right resolve.[62]
Like right view, this factor has two levels. At the mundane level, the resolve includes being harmless (ahimsa) and refraining from ill will (avyabadha) to any being, as this accrues karma and leads to rebirth.[53][63] At the supramundane level, the factor includes a resolve to consider everything and everyone as impermanent, a source of suffering and without a Self.[63]

Right speech[edit]

Right speech (samyag-vāc / sammā-vācā) in most Buddhist texts is presented as four abstentions, such as in the Pali Canon thus:[44][64]
And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.
Instead of the usual "abstention and refraining from wrong" terminology, a few texts such as the Samaññaphala Sutta and Kevata Sutta in Digha Nikaya explain this virtue in an active sense, after stating it in the form of an abstention.[65] For example, Samaññaphala Sutta states that a part of a monk's virtue is that "he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world."[65] Similarly, the virtue of abstaining from divisive speech is explained as delighting in creating concord.[65] The virtue of abstaining from abusive speech is explained in this Sutta to include affectionate and polite speech that is pleasing to people. The virtue of abstaining from idle chatter is explained as speaking what is connected with the Dhamma goal of his liberation.[65][53]
In the Abhaya-raja-kumara Sutta, the Buddha explains the virtue of right speech in different scenarios, based on its truth value, utility value and emotive content.[66][67] The Tathagata, states Abhaya Sutta, never speaks anything that is unfactual or factual, untrue or true, disagreeable or agreeable, if that is unbeneficial and unconnected to his goals.[67][68] Further, adds Abhaya Sutta, the Tathagata speaks the factual, the true, if in case it is disagreeable and unendearing, only if it is beneficial to his goals, but with a sense of proper time.[67][69] Additionally, adds Abhaya Sutta, the Tathagata, only speaks with a sense of proper time even when what he speaks is the factual, the true, the agreeable, the endearing and what is beneficial to his goals.[67][68][70]
The Buddha thus explains right speech in the Pali Canon, according to Ganeri, as never speaking something that is not beneficial; and, only speaking what is true and beneficial, "when the circumstances are right, whether they are welcome or not".[70]

Right action[edit]

Right action (samyak-karmānta / sammā-kammanta) is like right speech, expressed as abstentions but in terms of bodily action. In the Pali Canon, this path factor is stated as:
And what is right action? Abstaining from killing, abstaining from stealing, abstaining from sexual misconduct. This is called right action.[71]
The prohibition on killing precept in Buddhist scriptures applies to all living beings, states Christopher Gowans, not just human beings.[72] Bhikkhu Bodhi agrees, clarifying that the more accurate rendering of the Pali canon is a prohibition on "taking life of any sentient being", which includes human beings, animals, birds, insects but excludes plants because they are not considered sentient beings. Further, adds Bodhi, this precept refers to intentional killing, as well as any form of intentional harming or torturing any sentient being. This moral virtue in early Buddhist texts, both in context of harm or killing of animals and human beings, is similar to ahimsa precepts found in the texts particularly of Jainism as well as of Hinduism,[73][74] and has been a subject of significant debate in various Buddhist traditions.
The prohibition on stealing in the Pali Canon is an abstention from intentionally taking what is not voluntarily offered by the person to whom that property belongs. This includes, states Bhikkhu Bodhi, taking by stealth, by force, by fraud or by deceit. Both the intention and the act matters, as this precept is grounded on the impact on one's karma.
The prohibition on sexual misconduct in the Noble Eightfold Path, states Tilmann Vetter, refers to "not performing sexual acts".[75] This virtue is more generically explained in the Cunda Kammaraputta Sutta, which teaches that one must abstain from all sensual misconduct, including getting sexually involved with someone unmarried (anyone protected by parents or by guardians or by siblings), and someone married (protected by husband), and someone betrothed to another person, and female convicts or by dhamma.[76]
For monastics, the abstention from sensual misconduct means strict celibacy, states Christopher Gowans, while for lay Buddhists this prohibits adultery as well as other forms of sensual misconduct.[77][78][79] Later Buddhist texts, states Bhikkhu Bodhi, state that the prohibition on sexual conduct for lay Buddhists includes any sexual involvement with someone married, a girl or woman protected by her parents or relatives, and someone prohibited by dhamma conventions (such as relatives, nuns and others).

Right livelihood[edit]

Right livelihood (samyag-ājīva / sammā-ājīva) precept is mentioned in many early Buddhist texts, such as the Mahācattārīsaka Sutta in Majjhima Nikaya as follows:[44]
"And what is right livelihood? Right livelihood, I tell you, is of two sorts: There is right livelihood with effluents, siding with merit, resulting in acquisitions; there is right livelihood that is noble, without effluents, transcendent, a factor of the path.
"And what is the right livelihood with effluents, siding with merit, resulting in acquisitions? There is the case where a disciple of the noble ones abandons wrong livelihood and maintains his life with right livelihood. This is the right livelihood with effluents, siding with merit, resulting in acquisitions.
"And what is the right livelihood that is noble, without effluents, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of wrong livelihood in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. (...)
The early canonical texts state right livelihood as avoiding and abstaining from wrong livelihood. This virtue is further explained in Buddhist texts, states Vetter, as "living from begging, but not accepting everything and not possessing more than is strictly necessary".[75] For lay Buddhists, states Harvey, this precept requires that the livelihood avoid causing suffering to sentient beings by cheating them, or harming or killing them in any way.[30]
The Anguttara Nikaya III.208, states Harvey, asserts that the right livelihood does not trade in weapons, living beings, meat, alcoholic drink or poison.[30][80] The same text, in section V.177, asserts that this applies to lay Buddhists.[81] This has meant, states Harvey, that raising and trading cattle livestock for slaughter is a breach of "right livelihood" precept in the Buddhist tradition, and Buddhist countries lack the mass slaughter houses found in Western countries.[82]

Right effort[edit]

See also: Four Right Efforts and Viriya
Right effort (samyag-vyāyāma / sammā-vāyāma) is preventing the arising of unwholesome states, and the generation of wholesome states. This includes indriya-samvara, "guarding the sense-doors", restraint of the sense faculties.[31] Right effort is presented in the Pali Canon, such as the Sacca-vibhanga Sutta, as follows:[64][71]
And what is right effort?
Here the monk arouses his will, puts forth effort, generates energy, exerts his mind, and strives to prevent the arising of evil and unwholesome mental states that have not yet arisen.
He arouses his will... and strives to eliminate evil and unwholesome mental states that have already arisen. He arouses his will... and strives to generate wholesome mental states that have not yet arisen.
He arouses his will, puts forth effort, generates energy, exerts his mind, and strives to maintain wholesome mental states that have already arisen, to keep them free of delusion, to develop, increase, cultivate, and perfect them.
This is called right effort.
The unwholesome states (akusala) are described in the Buddhist texts, as those relating to thoughts, emotions, intentions, and these include pancanivarana (five hindrances) – sensual thoughts, doubts about the path, restlessness, drowsiness, and ill will of any kind.[75] Of these, the Buddhist traditions consider sensual thoughts and ill will needing more right effort. Sensual desire that must be eliminated by effort includes anything related to sights, sounds, smells, tastes and touch. This is to be done by restraint of the sense faculties (indriya-samvara). Ill will that must be eliminated by effort includes any form of aversion including hatred, anger, resentment towards anything or anyone.

Right mindfulness[edit]

Main article: Mindfulness (Buddhism)
See also: Sampajañña, Dhamma vicaya, Satipatthana, Anapanasati, and Satipatthana Sutta
In the vipassana movement, mindfulness (samyak-smṛti / sammā-sati) is interpreted as "bare attention": never be absent minded, being conscious of what one is doing. Yet, originally it has the meaning of "retention", being mindful of the dhammas ("teachings", "mind objects") that are beneficial to the Buddhist path. The Brahmins had used the word to refer to remembering the Vedas, a usage close to its everyday meaning, "memory". The Buddha appropriated sati to mean remember the meditation object, and this meaning at first may have applied mainly to the cultivation of deeply absorbed, secluded states of mind. Over time sati evolved beyond the simple yogic imperative, remember the object, and came to signify remember to attend, opening onto an ever wider field during the breath "frame". In practice, it enables two important forms of progress. First, it repeatedly "yokes" the yogi to the present moment, lessening identification with mentally fabricated scenarios involving past and future. Second, he keeps attention in the neighborhood of the body, an arena in which any reactivity in the form of afflictive volitions—clinging—will usually be reflected.[83] According to Frauwallner, mindfulness was a means to prevent the arising of craving, which resulted simply from contact between the senses and their objects. According to Frauwallner this may have been the Buddha's original idea.[32] According to Trainor, mindfulness aids one not to crave and cling to any transitory state or thing, by complete and constant awareness of phenomena as impermanent, suffering and without self.[42]
The Satipatthana Sutta describes the contemplation of four domains, namely body, feelings, mind and phenomena.[note 6] The Satipatthana Sutta is regarded by the Vipassana movement as the quintessential text on Buddhist meditation, taking cues from it on "bare attention" and the contemplation on the observed phenomena as dukkha, anatta and anicca.[84][85][note 7][note 8] According to Grzegorz Polak, the four upassanā have been misunderstood by the developing Buddhist tradition, including Theravada, to refer to four different foundations. According to Polak, the four upassanā do not refer to four different foundations of which one should be aware, but are an alternate description of the jhanas, describing how the samskharas are tranquilized:[87]
Rupert Gethin notes that the contemporary Vipassana movement interprets the Satipatthana Sutta as "describing a pure form of insight (vipassanā) meditation" for which samatha (calm) and jhāna are not necessary. Yet, in pre-sectarian Buddhism, the establishment of mindfulness was placed before the practice of the jhanas, and associated with the abandonment of the five hindrances and the entry into the first jhana.[22][note 10]
The dhyāna-scheme describes mindfulness also as appearing in the third and fourth dhyana, after initial concentration of the mind.[39][note 11] Gombrich and Wynne note that, while the second jhana denotes a state of absorption, in the third and fourth jhana one comes out of this absorption, being mindfully awareness of objects while being indifferent to them.[note 12] According to Gombrich, "the later tradition has falsified the jhana by classifying them as the quintessence of the concentrated, calming kind of meditation, ignoring the other – and indeed higher – element.

Right concentration[edit]

Main article: Dhyāna in Buddhism

Samadhi[edit]

Samadhi (samyak-samādhi / sammā-samādhi) is a common practice in Indian religions. The term samadhi derives from the root sam-a-dha, which means 'to collect' or 'bring together',[citation needed] and thus it is often translated as 'concentration' or 'unification of mind'. In the early Buddhist texts, samadhi is also associated with the term "samatha" (calm abiding).[citation needed] In the suttas, samadhi is defined as one-pointedness of mind (Cittass'ekaggatā).[88] Buddhagosa defines samadhi as "the centering of consciousness and consciousness concomitants evenly and rightly on a single object...the state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object, undistracted and unscattered."[89]
According to Bhikkhu Bodhi, the right concentration factor is reaching a one-pointedness of mind and unifying all mental factors, but it is not the same as "a gourmet sitting down to a meal, or a soldier on the battlefield" who also experience one-pointed concentration. The difference is that the latter have a one-pointed object in focus with complete awareness directed to that object – the meal or the target, respectively. In contrast, right concentration meditative factor in Buddhism is a state of awareness without any object or subject, and ultimately unto nothingness and emptiness.

Practice[edit]

Bronkhorst notes that neither the Four Noble Truths nor the Noble Eightfold Path discourse provide details of right samadhi.[90] The explanation is to be found in the Canonical texts of Buddhism, in several Suttas, such as the following in Saccavibhanga Sutta:[64][71]
And what is right concentration?
[i] Here, the monk, detached from sense-desires, detached from unwholesome states, enters and remains in the first jhana (level of concentration, Sanskrit: dhyāna), in which there is applied and sustained thinking, together with joy and pleasure born of detachment;
[ii] And through the subsiding of applied and sustained thinking, with the gaining of inner stillness and oneness of mind, he enters and remains in the second jhana, which is without applied and sustained thinking, and in which there are joy and pleasure born of concentration;
[iii] And through the fading of joy, he remains equanimous, mindful and aware, and he experiences in his body the pleasure of which the Noble Ones say: "equanimous, mindful and dwelling in pleasure", and thus he enters and remains in the third jhana;
[iv] And through the giving up of pleasure and pain, and through the previous disappearance of happiness and sadness, he enters and remains in the fourth jhana, which is without pleasure and pain, and in which there is pure equanimity and mindfulness.
This is called right concentration.[71][91]
Bronkhorst has questioned the historicity and chronology of the description of the four jhanas. Bronkhorst states that this path may be similar to what the Buddha taught, but the details and the form of the description of the jhanas in particular, and possibly other factors, is likely the work of later scholasticism.[92][93] Bronkhorst notes that description of the third jhana cannot have been formulated by the Buddha, since it includes the phrase "Noble Ones say", quoting earlier Buddhists, indicating it was formulated by later Buddhists.[92] It is likely that later Buddhist scholars incorporated this, then attributed the details and the path, particularly the insights at the time of liberation, to have been discovered by the Buddha.[92]

Mindfulness[edit]

Although often translated as "concentration", as in the limiting of the attention of the mind on one object, in the fourth dhyana "equanimity and mindfulness remain",[94] and the practice of concentration-meditation may well have been incorporated from non-Buddhist traditions.[95] Vetter notes that samadhi consists of the four stages of dhyana meditation, but
...to put it more accurately, the first dhyana seems to provide, after some time, a state of strong concentration, from which the other stages come forth; the second stage is called samadhija.[39]
Gombrich and Wynne note that, while the second jhana denotes a state of absorption, in the third and fourth jhana one comes out of this absorption, being mindfully awareness of objects while being indifferent to it.[note 13] According to Gombrich, "the later tradition has falsified the jhana by classifying them as the quintessence of the concentrated, calming kind of meditation, ignoring the other – and indeed higher – element.

Practice[edit]

Order of practice[edit]

Vetter notes that originally the path culminated in the practice of dhyana/samadhi as the core soteriological practice.[5] According to the Pali and Chinese canon, the samadhi state (right concentration) is dependent on the development of preceding path factors:[44][96][97] quote|The Blessed One said: "Now what, monks, is noble right concentration with its supports and requisite conditions? Any singleness of mind equipped with these seven factors – right view, right resolve, right speech, right action, right livelihood, right effort, and right mindfulness – is called noble right concentration with its supports and requisite conditions.|Maha-cattarisaka Sutta
According to the discourses, right view, right resolve, right speech, right action, right livelihood, right effort, and right mindfulness are used as the support and requisite conditions for the practice of right concentration. Understanding of the right view is the preliminary role, and is also the forerunner of the entire Noble Eightfold Path.[44][98]
According to the modern Theravada monk and scholar Walpola Rahula, the divisions of the noble eightfold path "are to be developed more or less simultaneously, as far as possible according to the capacity of each individual. They are all linked together and each helps the cultivation of the others."[99] Bhikkhu Bodhi explains that these factors are not sequential, but components, and "with a certain degree of progress all eight factors can be present simultaneously, each supporting the others. However, until that point is reached, some sequence in the unfolding of the path is inevitable."[100]
The stage in the Path where there is no more learning in Yogachara Abhidharma, state Buswell and Gimello, is identical to Nirvana or Buddhahood, the ultimate goal in Buddhism.[101][102]

Gender[edit]

According to Bernard Faure, the ancient and medieval Buddhist texts and traditions, like other religions, were almost always unfavorable or discriminatory against women, in terms of their ability to pursue Noble Eightfold Path, attain Buddhahood and nirvana.[103][104] This issue of presumptions about the "female religious experience" is found in Indian texts, in translations into non-Indian languages, and in regional non-Indian commentaries written in East Asian kingdoms such as those in China, Japan and southeast Asia.[103] Yet, like other Indian religions, exceptions and veneration of females is found in Indian Buddhist texts, and female Buddhist deities are likewise described in positive terms and with reverence. Nevertheless, females are seen as polluted with menstruation, sexual intercourse, death and childbirth. Rebirth as a woman is seen in the Buddhist texts as a result of part of past karma, and inferior than that of a man.[103]
In some Chinese and Japanese Buddhist texts, the status of female deities are not presented positively, unlike the Indian tradition, states Faure.[103] In the Huangshinu dui Jingang (Woman Huang explicates the Diamond Sutra), a woman admonishes her husband about he slaughtering animals, who attacks her gender and her past karma, due to the belief that women are further from enlightenment as the common man is further from enlightenment to a monk, or an ant to a mouse.[105][106] Similar discriminatory presumptions are found in other Buddhist texts such as the Blood Bowl Sutra and the Longer Sukhāvatīvyūha Sūtra.[103][105] In the Five Obstacles theory[note 14] of Buddhism, a woman is required to attain rebirth as a man before she can adequately pursue the Eightfold Path and reach perfect Buddhahood. The Lotus Sutra similarly presents the story of the Dragon King's daughter, who desires to achieve perfect enlightenment. The Sutra states that, "Her female organs vanished, the male organs became visible, then she appeared as a bodhisattva".[109]
Gender discrimination worsened during the medieval era in various sub-traditions of Buddhism that independently developed regionally, such as in Japan.[110]
Some scholars, such as Kenneth Doo Young Lee, interpret the Lotus Sutra to imply that "women were capable of gaining salvation", either after they first turned into a man, or being reborn in Pure Land realm after following the Path.[111] Peter Harvey lists many Sutras that suggest "having faded out the mind-set of a woman and developed the mind-set of a man, he was born in his present male form", and who then proceeds to follow the Path and became an Arahant.[112] Among Mahayana texts, there is a sutra dedicated to the concept of how a person might be born as a woman. The traditional assertion is that women are more prone to harboring feelings of greed, hatred and delusion than a man. The Buddha responds to this assumption by teaching the method of moral development through which a woman can achieve rebirth as a man.[113]
According to Wei-Yi Cheng, the Pali Canon is silent about women's inferior karma, but have statements and stories that mention the Eightfold Path while advocating female subordination.[114] For example, a goddess reborn in the heavenly realm asserts:
When I was born a human being among men I was a daughter-in-law in a wealthy family. I was without anger, obedient to my husband, diligent on the Observance (days). When I was born a human being, young and innocent, with a mind of faith, I delighted my lord. By day and by night I acted to please. Of old (...). On the fourteenth, fifteenth and eighth (days) of the bright fortnight and on a special day of the fortnight well connected with the eightfold (precepts) I observed the Observance day with a mind of faith, was one who was faring according to Dhamma with zeal in my heart...
— Vimanavatthu III.3.31, Wei-Yi Cheng[114]
Such examples, states Wei-Yi Cheng, include conflating statements about spiritual practice (Eightfold Path, Dhamma) and "obedience to my husband" and "by day and by night I acted to please", thus implying unquestioned obedience of male authority and female subjugation.[114] Such statements are not isolated, but common, such as in section II.13 of the Petavatthu which teaches that a woman had to "put away the thoughts of a woman" as she pursued the Path and this merit obtained her a better rebirth; the Jataka stories of the Pali Canon have numerous such stories, as do the Chinese Sutta that assert "undesirability of womanhood".[114] Modern Buddhist nuns have applied Buddhist doctrines such as Pratītyasamutpāda to explain their disagreement with women's inferior karma in past lives as implied in Samyutta Nikaya 13, states Wei-Yi Cheng, while asserting that the Path can be practiced by either gender and "both men and women can become arhant".[115]

Cognitive psychology[edit]

The noble eightfold path has been compared to cognitive psychology, wherein states Gil Fronsdal, the right view factor can be interpreted to mean how one's mind views the world, and how that leads to patterns of thought, intention and actions.[116] In contrast, Peter Randall states that it is the seventh factor or right mindfulness that may be thought in terms of cognitive psychology, wherein the change in thought and behavior are linked.[117]

See also[edit]

Notes[edit]

  1. ^ One of those longer sequences, from the CulaHatthipadopama-sutta, the "Lesser Discourse on the Simile of the Elephant's Footprints", is as follows:[21]
    1. Dhammalsaddhalpabbajja: A layman hears a Buddha teach the Dhamma, comes to have faith in him, and decides to take ordination as a monk;
    2. sila: He adopts the moral precepts;
    3. indriyasamvara: He practises "guarding the six sense-doors";
    4. sati-sampajanna: He practises mindfulness and self-possession (actually described as mindfulness of the body, kāyānussatti);
    5. jhana 1: He finds an isolated spot in which to meditate, purifies his mind of the hindrances (nwarana), and attains the first rupa-jhana;
    6. jhana 2: He attains the second jhana;
    7. jhana 3: He attains the third jhana;
    8. jhana 4: He attains the fourth jhana;
    9. pubbenivasanussati-nana: he recollects his many former existences in samsara;
    10. sattanam cutupapata-nana: he observes the death and rebirth of beings according to their karmas;
    11. dsavakkhaya-nana: He brings about the destruction of the dsavas (cankers), and attains a profound realization of (as opposed to mere knowledge about) the four noble truths;
    12. vimutti: He perceives that he is now liberated, that he has done what was to be done.
    A similar sequence can be found in the Sāmaññaphala-sutta.[22]
  2. ^ See also Majjhima Nikaya 44, Culavedalla Sutta
  3. ^ Quotes:
    * Vetter: "Compare AN 10.17.10 (Nal. ed. IV p. 320,26): "He has the right views (sammiiditthiko hotz), he does not see things in a wrong way: that which is given exists, that which is sacrificed exists, that which in poured (into the fire) exists, the fruit, i.e. retribution for good and evil actions, exists, the world, here, exists, the other world exists, the mother exists, the father exists, beings who appear (spontaneously) exist, in the world ascetics and brahmans exist who have gone and followed the right path and who describe this world and the other world from their own experience and realization."
    * Wei-hsün Fu and Wawrytko: "In the Theravada Buddhist Canon, many episodes appear where the Buddha emphasizes that accepting the reality of an afterlife is a part of having the Right View, the initial wisdom that one must have in pursuit of [...]"[26]
  4. ^ According to Frauwallner, mindfulness was a means to prevent the arising of craving, which resulted simply from contact between the senses and their objects; this may have been the Buddha's original idea;[32] compare Buddhadasa, Heartwood of the Bodhi-tree, on Pratītyasamutpāda; and Grzegorz Polak (2011), Reexamining Jhana: Towards a Critical Reconstruction of Early Buddhist Soteriology, p.153-156, 196–197.
  5. ^ Vetter translates it as "offering into the fire".[52]
  6. ^ The formula is repeated in other sutras, for example the Sacca-vibhanga Sutta (MN 141): "And what is right mindfulness?
    Here the monk remains contemplating the body as body, resolute, aware and mindful, having put aside worldly desire and sadness;
    he remains contemplating feelings as feelings;
    he remains contemplating mental states as mental states;
    he remains contemplating mental objects as mental objects, resolute, aware and mindful, having put aside worldly desire and sadness;
    This is called right mindfulness."[64][71]
  7. ^ From The Way of Mindfulness, The Satipatthana Sutta and Its Commentary, Soma Thera (1998),
    (...)
    For the dull-witted man of the theorizing type [ditthi carita] it is convenient to see consciousness [citta] in the fairly simple way it is set forth in this discourse, by way of impermanence [aniccata], and by way of such divisions as mind-with-lust [saragadi vasena], in order to reject the notion of permanence [nicca sañña] in regard to consciousness. Consciousness is a special condition [visesa karana] for the wrong view due to a basic belief in permanence [niccanti abhinivesa vatthutaya ditthiya]. The contemplation on consciousness, the Third Arousing of Mindfulness, is the Path to Purity of this type of man.[86]
    For the keen-witted man of the theorizing type it is convenient to see mental objects or things [dhamma], according to the manifold way set forth in this discourse, by way of perception, sense-impression and so forth [nivaranadi vasena], in order to reject the notion of a soul [atta sañña] in regard to mental things. Mental things are special conditions for the wrong view due to a basic belief in a soul [attanti abhinivesa vatthutaya ditthiya]. For this type of man the contemplation on mental objects, the Fourth Arousing of Mindfulness, is the Path to Purity.[86]
    (...)
  8. ^ Vetter and Bronkhorst note that the path starts with right view, which includes insight into anicca, dukkha and anatta.
  9. ^ Note how kāyānupassanā, vedanānupassanā, and cittānupassanā, resemble the five skandhas and the chain of causation as described in the middle part of Pratītyasamutpāda; while dhammānupassanā refers to mindfulness as retention, calling into mind the beneficial dhammas which are applied to analyse phenomena, and counter the arising of disturbing thoughts and emotions.
  10. ^ Gethin: "The sutta is often read today as describing a pure form of insight (vipassanā) meditation that bypasses calm (samatha) meditation and the four absorptions (jhāna), as outlined in the description of the Buddhist path found, for example, in the Sāmaññaphala-sutta [...] The earlier tradition, however, seems not to have always read it this way, associating accomplishment in the exercise of establishing mindfulness with abandoning of the five hindrancesand the first absorption."[22]
  11. ^ Original publication: Gombrich, Richard (2007). Religious Experience in Early Buddhism. OCHS Library.
  12. ^ Original publication: Gombrich, Richard (2007). Religious Experience in Early Buddhism. OCHS Library.
  13. ^ Original publication: Gombrich, Richard (2007). Religious Experience in Early Buddhism. OCHS Library.
  14. ^ The Lotus Sutra, for example, asserts "A woman's body is filthy, it is not a Dharma-receptacle. How can you attain unexcelled bodhi?... Also a woman's body even then has five obstacles.[107][108]

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  106. ^ Wm. Theodore de Bary; Richard Lufrano (2010). Sources of Chinese Tradition: Volume 2: From 1600 Through the Twentieth Century. Columbia University Press. pp. 118–20. ISBN 978-0-231-51799-7.
  107. ^ Gene Reeves (2002). A Buddhist kaleidoscope: essays on the Lotus Sutra. Kosei. pp. 363, 447–i48, 475. ISBN 978-4-333-01918-2.
  108. ^ Gwilym Beckerlegge (2001). The World Religions Reader. Routledge. pp. 369–70. ISBN 978-0-415-24749-8.
  109. ^ Bernard Faure (2009). The Power of Denial: Buddhism, Purity, and Gender. Princeton University Press. pp. 99–100. ISBN 978-0-691-09171-6.
  110. ^ Bernard Faure (2009). The Power of Denial: Buddhism, Purity, and Gender. Princeton University Press. pp. 112–16. ISBN 978-0-691-09171-6.
  111. ^ Kenneth Doo Young Lee (2012). Prince and the Monk, The: Shotoku Worship in Shinran's Buddhism. State University of New York Press. pp. 93–94. ISBN 978-0-7914-8046-5.
  112. ^ Peter Harvey (2000). An Introduction to Buddhist Ethics: Foundations, Values and Issues. Cambridge University Press. pp. 368–70. ISBN 978-0-521-55640-8.
  113. ^ Peter Harvey (2000). An Introduction to Buddhist Ethics: Foundations, Values and Issues. Cambridge University Press. pp. 371–72. ISBN 978-0-521-55640-8.
  114. ^ Jump up to:a b c d Wei-Yi Cheng (2007). Buddhist Nuns in Taiwan and Sri Lanka: A Critique of the Feminist Perspective. Routledge. pp. 58–60. ISBN 978-1-134-16811-8.
  115. ^ Wei-Yi Cheng (2007). Buddhist Nuns in Taiwan and Sri Lanka: A Critique of the Feminist Perspective. Routledge. pp. 63–64. ISBN 978-1-134-16811-8.
  116. ^ Gil Fronsdal (5 December 2006). The Dhammapada: A New Translation of the Buddhist Classic with Annotations. Shambhala Publications, Inc. ISBN 9780834823808. Retrieved 14 July 2009.
  117. ^ Peter Randall (2013). The Psychology of Feeling Sorry: The Weight of the Soul. Routledge. pp. 206–208. ISBN 978-1-136-17026-3.

Sources[edit]

Primary sources
Secondary sources

External links[edit]

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2020/09/06

[아비담마 길라잡이] 아비담마란 무엇인가? : 네이버 블로그

[아비담마 길라잡이] 아비담마란 무엇인가? : 네이버 블로그



아비담마란 무엇인가?
 - 남방불교는 현존하는 불교문헌 가운데서 부처님 원음과 가장 가깝다고 인정되는
빠알리 삼장을 근본 성전으로 하여 이를 주석하고 이 주석을 다시 주석하면서 어떤
일관된 체계를 가지고 전승되어 왔다.
- 붓다고사 스님이 정착시킨 많은 주석서들 가운데서도 [청정도론]이 남방불교
부동의 준거가 되는 책이라는데 대해서는 어떤 학자도 이론을 제기하지 않는다.
- 아비담마를 이해하지 못하면 [청정도론]을 이해할 수 없고  [청정도론]을
이해하지 못하면 남방불교를 이해할 수 없다. 남방불교를 이해하지 못하면
빠알리 삼장도 결코 깊이 있게 파악하지 못한다.
.
- 아비담마라는 단어에서 키포인트는 무엇보다도 담마[dhamma 法 ]이다.
       
        - 담마란
(1) 부처님의 가르침(=진리=덕행)으로서의 법과
(2) 물 · 심의 현상으로서의 법 (개념이 아닌 것)이다.
 < 물 · 심의 현상으로서의 법 >
- 아비담마는 물,심의 여러 현상을 대면하여 그것을 잘 분석하여 그것이 유익한 것인지
아비담마길라잡이
[아비담마 길라잡이] 아비담마란 무엇인가?
처음처럼
2015. 7. 15. 23:18
이웃추가 본
아비담마 길라잡이 상
대략 10세기쯤에 저술되었고, 지금까지도 남방불교권의 기본 텍스트로 읽혀지고 있다. 초기불교, 남
방불교, 위빠사나의 이해와 수행을 위해서 필요한 독본과 같다. 역자들이 상세한 해설과 역주를 덧…
book.naver.com
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9/6/2020 [아비담마 길라잡이] 아비담마란 무엇인가? : 네이버 블로그
https://m.blog.naver.com/PostView.nhn?blogId=hersuk77&logNo=220421394836&proxyReferer=https:%2F%2Fwww.google.com%2F 2/6
해로운 것인지, 그런 현상들은 어떤 조건 하에서 어떻게 전개되어 가는지를 철저하게
알아서 저 고귀한 열반을 증득하게 하는 가르침이다.
- 본성이란 '더이상 분해할 수 없는 자기 고유의 성질'이라고 정의할 수 있다.
그래서 법은 '더이상 분해할 수 없는 최소단위'라고 정의할 수 있다.
아비담마에서는 이런 최소 단위로 하나의 마음, 52가지 마음부수, 18가지 물질,
하나의 열반으로 모두 72가지를 들고 있다.
- 예를 들면 '사람, 동물, 산, 강, 컴퓨터' 등 우리가 개념지어 알고 있는 모든 것은
법의 영역에 속하지 않는다.
이것들은 다시 여러 가지의 최소 단위로 분해할 수 있기 때문이다.
이런 여러 가지 최소들 단위들이 모여서 개념의 영역에 포함된다.
이들이 존재하는 방식은 개념적인 것이지 사실 그대로가 아니다.
강이라 하지만 거기에는 최소 단위인 물의 요소들이 모여서 흘러감이 있을 뿐
강이라는 불변하는 고유의 성질은 없기 때문이다.
그들은 마음이 만들어낸 개념이지 그들의 본성에 의해서 존재하는 실재는 아닌 것이다.
- 물론 법이란 의미를 광의로 해석하면 이런 모든 개념들도 모두 법의 영역에 속한다고
할 수 있다.
이럴 경우에 최소단위로서 법은 '궁극적 실재, 혹은 구경법'으로 강조해서 부른다.
그러나 아비담마 전반에서 별다른 설명이 없는 한 법은 구경법을 뜻한다.
- 여기서 강조하고 싶은 것은 아바담마는 '나'밖에 있는 물,심의 현상에 대해서는 큰
관심이 없다는 것이다. 
초기경에서부터 부처님께서는 담마를 제육근인 마노[意]의 대상으로 파악하고 계신다.
눈,귀,코,혀,몸의 다섯 감각기능을 통해서 받아들여진 현상일지라도 사실 마노가 없으면
판독이 불능이고 그래서 아무런 의미가 없다 하겠다.
일단 전오식(前五識)에 의해서 파악된 외부의 세계도 받아들여지고 나면 그 즉시에 마노의
대상인 담마가 되어버린다.
- 이렇게 외부세계도 일단 나의 대상이 되어 내 안에 받아들여질 때 의미가 있는 것이다.
그래서 아비담마에서는 외부물질을 다섯감각가능[根]들의 대상으로만 파악하고 있으며
이름도 고짜라라고 붙이고 있는 것이다.
고짜라는 소가 풀을 뜯기 위해서 다니는 영역이나 구역을 의미하는데 우리의 눈, 귀, 코,
혀, 몸의 다섯 가지 알음알이[前五識]가 움직이고 다니고 의지하는 영역이라는 말이다.
대상이란 보는 것 등의 기능[根]이나 그런 알음알이[識]가 없으면 아무런 의미가 없음을
간접적으로 보여주는 술어라 하겠다.
- 이처럼 아비담마의 주제는 '내 안에서' 벌어지는 물,심의 현상이다.
그리고 이것이야말로 불교에서 강조해서 말하는 법이다.
역자들은 이렇게 법을 내 안에서 파악하는 것이야말로 불교를 이해하는 핵심 중의 핵심이라
생각한다.
이런 제일 중요한 측면을 놓쳐 버리면 법은 나와 아무 관계없는 쓸모 없는 것이 되고 만다.
우리가 법을 이렇게 나와는 상관없는 것으로 생각해 버리면 그 순간부터 부처님 가르침
블로그 카 명상 & 북 카페
9/6/2020 [아비담마 길라잡이] 아비담마란 무엇인가? : 네이버 블로그
https://m.blog.naver.com/PostView.nhn?blogId=hersuk77&logNo=220421394836&proxyReferer=https:%2F%2Fwww.google.com%2F 3/6
역시 의미를 잃고 만다.
부처님께서 설하신 것은 모두 궁극적으로는 내 안에서 벌어지고 있는 물,심의 현상들이기
때문이다. 이렇게 본다면 궁극적으로 법은 오직 하나의 의미뿐이다.
이런 부처님 말씀을 골수에 새기고 내 안에서 벌어지는 여러 현상을 체계적으로 분석하고
관찰하고 사유하여 무상,고,무아인 법의 특상을 여실히 알아서 괴로움을 끝내고 열반을
실현하려는 것이 아비담마이다.
[아비담맛타 상가하]의 구성
제1장 마음의 길라잡이
제2장 마음부수 길라잡이
제3장 일반적인 항목 길라잡이
- 마음을 느낌, 원인,역할, 문, 대상, 토대의 여섯 가지 다른 측면에서 다시 고찰해보고 있다.
이것을 이해해야 4장의 인식과정을 제대로 파악하게 된다.
제 4장 인식과정 길라잡이
- 마음은 매찰나에 어떤 과정으로 대상을 인식하는가를 자세하게 설명하고 있다.
이는 가히 남방 아비담마의 핵심 중의 핵심이라 하겠다.
제5장 과정을 벗어난것의 길라잡이
- 이런 인식과정을 벗어난 재생연결과 바왕가와 죽음의마음에 대해서 고찰한다.
...다시 이들 세상에 태어나는 동력인으로서 업을 설명하고 있는데
......이를 바탕으로 재생연결에 대한 분명한 이론을 제공하고 있다.
제6장 물질의 길라잡이
제7장 범주의 길라잡이
- 마음과 마음부수와 물질을 향상과 해탈에 도움이 되지 않는 해로운법들의 그룹,
섞인 것의 그룸, 깨달음의 편에 있는 것들(37보리분), 불교에서 일체를 설명하는
蘊,處,界,제로 그룹을 지어서 설명하고 있다.
제8장 조건의 길라잡이
- 조건을 12연기와 24가지 상호의존의 측면에서 설명하고 있다.
여기서는 연기법을 삼세양중인과로 설명하고 있으며, 마음과 마음부수와 물질간의
상호의존을 24가지로 설명하고 있다.
제9장 명상주제의 길라잡이
- 이런 이해를 바탕으로 한 수행을 통해 성위를 증득하는 방법으로서 사마타와 위빳사나를
제시하고 있다.
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알라딘: '아비담마 길라잡이'



알라딘: 검색결과 '아비담마 길라잡이'









1.






[국내도서] 아비담마 길라잡이 1 ㅣ 아비담마 길라잡이 1
대림, 각묵 (옮긴이) | 초기불전연구원 | 2017년 2월


목차
역자서문

제1장 마음의 길라잡이
제2장 마음부수의 길라잡이
제3장 일반적인 항목의 길라잡이
제4장 인식과정의 길라잡이
제5장 인식과정을 벗어난 마음의 길라잡이
대략 10세기쯤에 저술되었고, 지금까지도 남방불교권의 기본 텍스트로 읽혀지고 있다. 초기불교, 남방불교, 위빠사나의 이해와 수행을 위해서 필요한 독본과 같다. 역자들이 상세한 해설과 역주를 덧붙이고 있어 독자의 이해를 돕는다.

[알라딘 제공]
목차
서문
1. 들어가는 말 ... 35
2. 책의 제목 ... 39
3. 아비담마란 무엇인가 ... 43
4. 아비담마 문헌의 전개와 발전 ... 48
5. 남방 아비담마 칠론 ... 51
..
..
아비담마 길라잡이
제1장 마음의 길라잡이 ... 87
Ⅰ. 욕계 마음 ... 107
Ⅰ.1. 해로운 마음 ... 111
Ⅰ.2. 과보로 나타난 마음 ... 125
Ⅰ.3. 욕계의 아름다운 마음 ... 136
Ⅱ. 색계 마음 ... 145
Ⅲ. 무색계 마음 ... 158
Ⅳ. 출세간 마음 ... 165
제2장 마음부수의 길라잡이 ... 183
Ⅰ. 52가지 마음부수 ... 194
Ⅱ. 마음부수의 결합방법 ... 242
Ⅲ. 마음부수의 조합방법 ... 256
제3장 일반적인 항목의 길라잡이 ... 277
Ⅰ. 느낌의 길라잡이 ... 281
Ⅱ. 원인의 길라잡이 ... 286
Ⅲ. 역할의 길라잡이 ... 289
Ⅳ. 문의 길라잡이 ... 309
Ⅴ. 대상의 길라잡이 ... 317
Ⅵ. 토대의 길라잡이 ... 332
제4장 인식과정의 길라잡이 ... 341
범주의 열거 ... 347
인식과정의 분석 ... 351
오문인식과정 ... 353
의문인식과정 ... 368
의문에서 본삼매속행과정 ... 375
등록의 법칙 ... 383
속행의 법칙 ... 390
개인에 따른 분류 ... 397
세상에 따른 분류 ... 403
제5장 과정을 벗어난 마음의 길라잡이 ... 407
Ⅰ. 네 가지 세상 ... 410
Ⅱ. 네 가지 재생연결 ... 431
Ⅲ. 네 가지 업 ... 439
Ⅳ. 죽음과 재생연결의 과정 ... 474

[인터넷 교보문고 제공]







[국내도서] 아비담마 길라잡이 2 ㅣ 아비담마 길라잡이 2
대림, 각묵 (옮긴이) | 초기불전연구원 | 2017년 2월




목차


제6장 물질의 길라잡이
제7장 범주의 길라잡이
제8장 조건의 길라잡이
제9장 명상주제의 길라잡이

제6장 물질의 길라잡이
Ⅰ. 물질의 열거 ... 525
Ⅱ. 물질의 분류 ... 550
Ⅲ. 물질이 일어나는 원인 ... 559
Ⅳ. 깔라빠로 나눔 ... 567
Ⅴ. 물질이 일어나는 방법 ... 573
열반 ... 579
제7장 범주의 길라잡이 ... 567
Ⅰ. 해로운 범주의 길라잡이 ... 591
Ⅱ. 혼합된 범주의 길라잡이 ... 603
Ⅲ. 보리분의 길라잡이 ... 617
Ⅳ. 일체의 길라잡이 ... 631
제8장 조건의 길라잡이 ... 647
Ⅰ. 연기의 방법 ... 657
Ⅱ. 상호의존의 방법 ... 677
개념의 분석 ... 719
제9장 명상주제의 길라잡이 ... 725
Ⅰ. 사마타의 길라잡이 ... 732
기본 개념들 ... 732
40가지 명상주제 ... 742
수행의 분석 ... 760
대상의 분석 ... 763
Ⅱ. 위빳사나의 길라잡이 ... 774
기본 개념들 ... 775
청정의 분석 ... 781
해탈의 분석 ... 814
개인에 따른 분석 ... 818
중득의 분석 ... 825


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이 책의 시리즈(2권)
아비담마 길라잡이 하
아비담마 길라잡이 하
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2002.11
아비담마 길라잡이 상
아비담마 길라잡이 상
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2002.11
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현대불교신문 - 남방 불교를 체계적으로 분...
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현대불교신문 - 남방 불교를 체계적으로 분석·설명..........................아비담마 길라잡이 - 남방 불교를 체계적으로 분석
·설명 (현대불교신문 기사)남방 불교를 체계적으로 분석·설명 <아비담마 길라잡이>는 10세기 경 스리랑카 아...
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1962년 경남 함안에서 태어났고 봉녕사 승가대학을 졸업하여 인도 뿌나 대학교(Pune University) 산스끄리뜨어과에서 석사 학위를 취득하였다. 2001년 '빠라맛타만주사의 혜품 연구'(A Study in Paramatthamanjusa)로 철학박사 학위를 취윽하였고 3년간 미얀만에서 아비담마를 수학하였다. 현재 초기불전연구원 원장 소임을 맡아 삼장 번역불사에 몰두하고 있다.


최근작 : <앙굿따라 니까야 6>,<앙굿따라 니까야 5>,<앙굿따라 니까야 4> … 총 17종 (모두보기)






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