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Buddha Scheletrico» Di Epoca Gandhāra (III° Sec

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Buddha Scheletrico» Di Epoca Gandhāra (III° Sec Genealogia del Buddhismo zen Buddhismo in India massima espansione sotto il regno di Aśoka (304-232 a.C.) Kapilavastu (Lumbini, Nepal) luogo di nascita di Siddhārtha Gautama (8. 4. 566 a. C.) Colonna di Aśoka sul luogo di nascita Siddhārtha Gautama Lumbini, distretto di Rupandehi (Nepal) Resti della porta orientale di Kapilavastu da cui Siddhārtha Gautama fuggì a 29 anni L’ascesi e il «sentiero di mezzo» ▪ Dopo la fuga Siddhārtha Gautama ebbe come Maestri Āḷāra Kālāma nella regione del Kosala, e Uddaka Rāmaputta a Pataliputra, capitale del regno Magadha. ▪ Insoddisfatto degli insegnamenti di questi Maestri, si ritirò nel villaggio di Uruvelā, a pochi chilometri dall'odierna Bodh Gaya, dove trascorse alcuni anni prima dell'illuminazione, insieme a cinque discepoli di famiglia brahmanica (Añña Kondañña, Bhaddiya, Vappa, Mahānāma e Assaji) seguendo pratiche ascetiche assai severe. ▪ La decisione di abbandonare questo tipo di pratiche gli fece perdere il prestigio che gli allievi gli avevano accordato, ma rimase convinto che l’illuminazione si può ottenere solo se il corpo non viene né mortificato né esaltato: questo è il «sentiero di mezzo» (majjhimāpaṭipadā) A l di là dell’ascesi estrema ▪ Il «Buddha scheletrico» di epoca Gandhāra (III° sec. a.C.- III° sec. d.C.) è una rara raffigurazione di Siddhārtha Gautama prima di diventare l’Illuminato (buddha), quando era ancora irretito in esercizi ascetici estremi; da questi si libererà inaugurando il «sentiero di mezzo» (majjhimāpaṭipadā) che si pone al di là sia delle pratiche edonistiche sia delle discipline di automortificazione. Risveglio o illuminazione, bodhi ▪ A 35 anni, nel 530 a.C., Siddhārtha Gautama conseguì l’illuminazione (o risveglio) e divenne ‘Buddha’. ▪ Seguirono 4 settimane di meditazione sotto 4 diversi tipi di albero: 1. Ficus religiosa, dove intuì il contenuto delle 4 Nobili Verità; 2. ajapāla (Ficus benghalensis), dove un brāhmaṇa chiese chi fosse da considerare brāhmaṇa. Il Buddha rispose: chi ha sradicato il dolore e parla in accordo con il Dhamma. In tal modo contestò implicitamente che il livello spirituale dipendesse dalla nascita e dall'appartenenza di casta; (cfr. Dhammapada, XXVI); 3. (Barringtonia acutangula) dove lo sorprese un temporale di 7 giorni e fu protetto dal re dei nāga (serpenti) Mucalinda; 4. rājāyatana (Buchanania latifolia) dove sperimentò la liberazione dalle rinascite. Qui gli fecero visita due mercanti, Tapussa e Bhallika che «presero rifugio» nel Buddha e nel suo Dhamma, divenendo i primi upāsaka, seguaci laici. ▪ Dopo un iniziale incertezza il Buddha decise di diffondere la sua dottrina, e si diresse a Sārnāth, nei pressi di Varanasi (Benares). L’estinzione del Buddha ▪ Lasciata la casa di Cunda e diretto a Kuśināgara, il Buddha si sentì male. Il monaco Kapphina chiese al Buddha di rimandare la sua estinzione, al ché il Buddha rispose: « Come le case degli uomini, col lungo andare del tempo, rovinano, ma il suolo dove erano resta; così resta la mente del Buddha, e il suo corpo rovina come una vecchia casa. » ▪ Siddharta Gautama morì a Kuśināgara, nel 486 a.C. circondato dai discepoli, tra i quali Ānanda. Queste le sue ultime parole: «Ricordate, o monaci, queste mie parole: tutte le cose composte sono destinate a disintegrarsi! Dedicatevi con diligenza alla vostra propria salvezza» Fonte: Mahāparanibbānasuttanta («Il grande discorso del nibbana definitivo»), in Dīgha Nikāya,16 Kuśināgara (Uttar Pradesh) statua del V sec. che ricorda il paranirvana del Buddha (486 a.C.) Patriarchi in India dopo la morte del Buddha 1. MAHAKAŚYAPA, V sec. a.C. 16. Rahulabhadra, 2. Ananda, 17. Samghanandi, 3. Śanavasin, 18. Samghayathata, 4. Upagupta, 19. Kumaralata, 5. Dhitika, 20. Śayata, 6. Miśaka, 21. VASUBANDHU, Abhidharmakośa 7. Vasumitra, IV sec. d.C. 8. Buddhanandi, 22. Manorata, 9. Buddhamitra, 23. Haklenayasha, 10. Parśva, 24. Simhabodhi, 11. Punyayaśa, 25. Baśaśita, 12. Anabodhi, 26. Punyamitra, 13. Kapimala, 27. Prajnadhara, 14. NAGARJUNA, Madhyamakakārikā 28.BODHIDHARMA * 483-540 d. C. II sec. d.C. 15. Kanadeva, Fonte: “Trasmissione del tesoro del boschetto” (Bǎolín zhuán 寳林傳) inizi del IX sec. Canone pāli (1) Tipiṭaka SUTTA PITAKA (Cesta dei discorsi), formato da 5 raccolte (Nikāya, lett.:‘corpi’): 1. Dīgha Nikāya : Raccolta di discorsi lunghi 2. Majjhima Nikāya : Raccolta di discorsi medi 3. Samyutta Nikāya : Raccolta di discorsi connessi 4. Anguttara Nikāya : Raccolta di discorsi ordinati in serie 5. Kuddaka Nikāya : Raccolta di discorsi brevi: • Khuddaka pātha: Raccolta di regole per cerimonie • Dhammapada: Orma della disciplina ***************************************** • Udāna: Versi ispirati (80 sentenze del Buddha) • Itivuttaka: Così è stato detto (trattazioni di problemi morali) • Suttanipāta: Raccolta di aforismi • Vimānavatthu: I palazzi divini (83 leggende esemplari di vita virtuosa) • Petavatthu: I trapassati (sulla reincarnazione degli spiriti insaziabili (preta). • Theragāthā: Canti dei monaci (107 canti dei monaci più ‘anziani’) • Therighāthā: Canti delle monache (73 canti più ‘anziane’) • Jataka : Le nascite • Niddesa: L’indice (commento al Suttanipāta) • Patisambhidā magga : Sentiero della distinzione completa (trattati analitici) • Apadāna: Le imprese (storie di monaci e santi famosi per la loro benevolenza) • Buddhavamsa La stirpe dei Buddha (24 racconti su Buddha precedenti Siddhārta) • Cariyā Pitaka: Cesta della condotta (racconti sulle vite precedenti del Buddha Canone pāli (2) VINAYA PITAKA (Cesta della disciplina): • Suttavibhanga: Divisione dei testi: • Mahavibhanga o Bhikkhuvibhanga: Grande divisione, o divisione per monaci • Bhikkhunivibhanga: Divisione per monache • Khandaka: Brani • Mahāvagga: La grande sezione • Cullavagga: La piccola sezione • Parivara: Il corteo ABHIDHAMMA PITAKA (Cesta della dottrina suprema); codificazione definitiva avvenuta tra il 400 e il 450 d. C. • Dhammasangani: Classificazione della realtà fisiche e psichiche • Vibhanga: Classificazioni • Kathā vatthu: Questioni controverse (219 controversie) • Puggalapańńati: Descrizioni di personalità • Dhātukathā: Descrizione degli elementi • Yamaka: Coppie (domande a doppio senso) • Patthāna: Causalità Un altro Abhidharma è quello, redatto in sanscrito, prodotto dalla Scuola Sarvāstivāda e perfezionato da Vasubandhu. L’approccio antidogmatico del Buddhismo (1) ”E’ giusto che voi abbiate dubbi e perplessità, perché sono dubbi relativi ad argomenti controversi. Ora, ascoltate, o Kalama, non fatevi guidare da dicerie, da tradizioni o dal sentito dire; non fatevi guidare dall’autorità dei testi religiosi, né solo dalla logica e dall’inferenza; né dalla considerazione delle apparenze; né dal piacere della speculazione; né dalla verosimiglianza; né dall’idea ‘questo è il nostro maestro’. Ma, o Kalama, quando capite da soli che certe cose non sono salutari (akuśala), sbagliate e cattive, allora abbandonatele (…) e quando capite da soli che certe cose sono salutari (kuśala) e buone, allora accettatele e seguitele”. Fonte: Anguttara Nikāya, I, § 65, (ed. Pali Text Society, Oxford 1989, pp. 171-172) L’approccio antidogmatico del Buddhismo (2) ”L’uomo il quale, fermo nelle sue opinioni, ritiene eccelso quel che egli stima di più al mondo, per la stessa ragione giudica volgari tutte le altre cose; perciò non supera le discussioni. Quello che egli trova pregevole nei dati dei sensi o in un codice morale o nel pensiero, a questo aggrappandosi ogni altra cosa considera vile. Gli esperti chiamano impedimento ciò che induce colui che vi si aggrappa a giudicare meschina ogni altra cosa; perciò il bhikkhu (monaco) non si fissi su ciò che vede, ode o pensa, o su un codice morale”. Fonte: Suttanipāta, §§ 796, 797, 798, (tr. di V. Talamo, Torino, Boringhieri 1979, p. 183) Dhamek Stupa a Sarnath luogo della prima predica delle 4 Nobili Verità Sārnāth, Varanasi, Uttar Pradesh Parco delle Gazzelle Quattro Nobili Verità च配वारि आर्यस配र्ानि cattāri ariya-saccāni «O monaci, il Tathāgatha, il Venerabile, il Perfettamente risvegliato, ha messo in moto presso Vāraṇasī, a Isipatana (Sarnath), nel Parco delle gazzelle, l'incomparabile ruota della Legge (dhammacakka), che non può essere ostacolata da alcun asceta o brāhamana o deva o Māra o Brahmā né da chiunque altro al mondo - la ruota della Legge, cioè l'annunciazione, l'esposizione, la dichiarazione, la manifestazione, la determinazione, la chiarificazione, l'esposizione dettagliata delle Quattro Nobili Verità. E di quali quattro? Della nobile verità del dolore, della nobile verità dell'origine del dolore, della nobile verità della cessazione del dolore, della nobile verità della via che porta alla cessazione del dolore.» Fonte Majjhima Nikāya, 141, Saccavibhaṅga Sutta. Dhammacakka, ruota del dhamma Tempio di Jokang, Lhasa ▪ Gli otto raggi della ruota (cakka) rappresentano gli otto precetti (o ‘consigli’) che costituiscono il contenuto della Quarta Nobile Verità, quella del ‘sentiero’ (magga) da percorrere per giungere all’estinzione del dolore. ▪ Le due gazzelle ricordato il luogo del primo sermone tenuto dal Buddha: il Parco delle Gazzelle a Sārnāth, presso Varanasi (Benares) Prima Nobile Verità: dukkha dolore inteso come: 1. sofferenza comune (dukkha dukkha) presente: nella nascita, nella vecchiaia, nella malattia, nella morte, nello stare con ciò che o con chi non ci spiace, nello staccarsi da ciò che o da chi ci piace, nel non ottenere ciò che si desidera; 2. sofferenza dovuta al cambiamento di condizioni felici (viparināma dukkha); 3. stati condizionati (samkhāra dukkha): sofferenza connessa ai cinque aggregati (rūpa-,
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