Пять совокупностей (pañcakkhandhā)

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manussa

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Пять совокупностей (pañcakkhandhā)
« : 06:37 29 Января 2018 »

Руководство  дост. Тханиссаро по изучению пяти совокупностей
 https://www.dhammatalks.org/books/BurdenOffMind/Section0001.html

The most common response to these questions is best exemplified by two recent scholarly books devoted to the subject. Both treat the khandhas as the Buddha’s answer to the question, “What is a person?” To quote from the jacket of the first:
“If Buddhism denies a permanent self, how does it perceive identity?… What we conventionally call a ‘person’ can be understood in terms of five aggregates, the sum of which must not be taken for a permanent entity, since beings are nothing but an amalgam of ever- changing phenomena…. [W]ithout a thorough understanding of the five aggregates, we cannot grasp the liberation process at work within the individual, who is, after all, simply an amalgam of the five aggregates.”
From the introduction of the other:
“The third key teaching is given by the Buddha in contexts when he is asked about individual identity: when people want to know ‘what am I?’, ‘what is my real self?’. The Buddha says that individuality should be understood in terms of a combination of phenomena which appear to form the physical and mental continuum of an individual life. In such contexts, the human being is analysed into five constituents—the pañcakkhandhā [five aggregates].”
This understanding of the khandhas isn’t confined to scholars. Almost any modern Buddhist meditation teacher would explain the khandhas in a similar way. And it isn’t a modern innovation. It was first proposed at the beginning of the common era in the commentaries to the early Buddhist canons—both the Theravādin and the Sarvāstivādin, which formed the basis for Mahāyāna scholasticism.
However, once the commentaries used the khandhas to define what a person is, they spawned many of the controversies that have plagued Buddhist thinking ever since: “If a person is just khandhas, then what gets reborn?” “If a person is just khandhas, and the khandhas are annihilated on reaching total nibbāna, then isn’t total nibbāna the annihilation of the person?” “If a person is khandhas, and khandhas are interrelated with other khandhas, how can one person enter nibbāna without dragging everyone else along?”
A large part of the history of Buddhist thought has been the story of ingenious but unsuccessful attempts to settle these questions. It’s instructive to note, though, that the Pali canon never quotes the Buddha as trying to answer them. In fact, it never quotes him as trying to define what a person is at all. Instead, it quotes him as saying that to define yourself in any way is to limit yourself, and that the question, “What am I?” is best ignored. This suggests that he formulated the concept of the khandhas to answer other, different questions. If, as meditators, we want to make the best use of this concept, we should look at what those original questions were, and determine how they apply to our practice.
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Re: Пять совокупностей (pañcakkhandhā)
« Ответ #1 : 15:51 12 Февраля 2018 »

Думаю совокупности невозможно понять без реально глубокого медитативного опыта, если уж даже для реального распознавания запахов, звуков и.т.п требуется неслабая медитативная практика, то для таких утонченных вещей как кхандхи и подавно, ещё более глубокий опыт нужен.
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manussa

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Re: Пять совокупностей (pañcakkhandhā)
« Ответ #2 : 13:20 14 Февраля 2018 »

К счастью, дост. Тханиссаро сторонник медитативного подхода, а не одного лишь  теоретического изучения.
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