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Vinaya – Die Unbekannte Seite Der Lehre Des Buddha

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Vinaya – Die Unbekannte Seite Der Lehre Des Buddha Vinaya – die unbekannte Seite der Lehre des Buddha Themen, Strukturen und Entstehungsgeschichten der Ordensregeln der Buddhistischen Mönche. Eine allgemeine Einführung nicht nur für Mönche. Zusammengestellt im Rahmen eines Studienwochenendes der Buddhistischen Gesellschaft München von Kevalī Bhikkhu Zweite Auflage 2013 Kevali Bhikkhu: Vinaya – die unbekannte Seite der Lehre des Buddha Zusammengestellt im Rahmen eines Studienwochenendes vom 16. bis 17. Februar 2007 der Buddhistischen Gesellschaft München 1.Auflage 2007 © Buddhistische Gesellschaft München e.V. 2.Auflage 2013 © Wat Pah Nanachat (The International Forest Monastery) Ban Bung Wai, Warin Chamrab Ubon Rachathani 34310 Thailand www.watpahnanachat.org Urheberrechtlich geschützt. Alle Rechte vorbehalten. Nur zur freien Verteilung, dieses Buch ist nicht verkäuflich. Das Buch ist im Programm von forestsanghapublications.org als e-book kostenlos erhältlich. Photo Titelbild: André Timm; mit freundlicher Genehmigung des Museums für Asiatische Kunst, Staatliche Museen zu Berlin. Vorwort Dieses Buch war eigentlich als Materialsammlung zum gleichnamigen Studienwochenende der Buddhistischen Gesellschaft München gedacht. Mit den Erläuterungen und einigen der Vorträge des Studienwochenendes wurde aus dieser Zusammenstellung von Vinaya-Texten fast eine kleine Einführung in die Lebensprinzipien der Buddhistischen Mönche, die wie ich hoffe, ein wenig zum Verständnis dieser Lebensform auch in der heutigen westlichen Welt beiträgt. Was auch immer ein Nichtordinierter bei der Lektüre an Eindrücken gewinnt, so ist es wichtig, sich prinzipiell vor Augen zu halten, dass die vielen hier vorgestellten Regeln und Vorschriften zwar in gewisser Weise das Mönchsleben definieren und charakterisieren, dass sie aber insgesamt auch für die Mönche nur einen Aspekt der Lehre des Buddha darstellen. Insgesamt hat diese einen einzigen Geschmack: den der Befreiung, wie der Buddha betont (siehe Kapitel 6, Abschnitt 2.), 2.). Das Dhamma und der Vinaya sind immer ein Paar, so wie Sīla (tugendhaftes, ethisches Verhalten) allgemein im Edlen Achtfachen Pfad ebenfalls nur in Kombination mit Samādhi (Meditation) und Pañña (Weisheit und Erkenntnis) zur Erlösung führt. Im Vinaya geht es tatsächlich nicht direkt um Freiheit, spirituelle Verwirklichung, Erkenntnis oder eigenständiges Denken und Erfahren, wie wir es an der Lehre des Buddha andernorts so schätzen, und der Inhalt des Vinaya mag dem liberalen Denker eher restriktiv und begrenzt scheinen. Doch ist eine solche tugendhafte, ethisch korrekte Lebensführung tatsächlich die Grundlage für die unbeschwerte, freie Entwicklung des Geists, bis hin zur höchsten Befreiung von allen Begrenzungen, dem Nibbāna. Es kann nicht oft genug betont werden, dass all die Disziplin, die der Vinaya erfordert, kein Selbstzweck ist, sondern ein Training, das zu Einsichten jenseits von Gut und Böse führt. Lange Jahre im Laufe seiner Lehrtätigkeit war es, da die meisten der Jünger des Buddha bereits erleucht waren, und sich in ihrer Weisheit ethisch und gesellschaftlich angemessen verhielten, für den Buddha nicht für nötig, das Leben in seiner Sangha zu reglementieren. Doch mit wachsender Größe des Ordens veranlasste das zunehmende Fehlverhalten einzelner Mönche mit ihren menschlichen Schwächen den Buddha dazu, Schulungsregeln zu erlassen. Man mag den vielen im Vinaya genauestens ausgeführten Vorschriften und Konventionen im Hinblick auf die emanzipatorischen Elemente der Lehre des Buddha gerne kritisch gegenüberstellen, doch behalte man dabei stets im Auge, dass dieses Trainings-System für menschliche Schwächen, das der Buddha selbst entwickelt hat, gestern wie heute noch zahllose Mönche und Nonnen zu eben dieser Emanzipation von allem Leid, dem Nibbāna geführt hat. Die zusammengestellten Texte sind zum großen Teil neue Übersetzungen anhand der Englischen Vorlagen von I.B. Horner und Thanissaro Bhikkhu, bei denen ich jeweils auch die Pāli-Quellen (Chatta Sangāyana-Version) benutzt habe. Bei den vorhandenen deutschen Übersetzungen, die ich gerne als weiterführende Lektüre empfehlen möchte, habe ich, meist aus Gründen der Einheitlichkeit der Terminologie einige Änderungen oder Kürzungen vorgenommen. Ich bin selbst kein Pāli-Experte oder Indologe und bitte deshalb die entsprechenden Übersetzer, Fritz Schäfer, Raimund Beyerlein, Professor Maitrimurti, Thomas Trätow und den ehrwürdigen Nyanadassana Bhikkhu um Entschuldigung, dass ich ihre Werke nicht in den für sich jeweils sehr gelungenen Original-Wortlauten wiedergeben konnte. Einige der Änderungen geschahen aufgrund des in meiner eigenen Tradition in Thailand üblichen Sprachgebrauchs, und repräsentieren die dort übliche Praxis. Für eventuelle Fehler und Ungenauigkeiten möchte ich mich entschuldigen, und freue mich über entsprechende Hinweise. Ich möchte noch der Buddhistischen Gesellschaft München und dem Verein Buddhistisches Waldkloster e.V. meine Mitfreude (Anumodana) für die Gelegenheit, diese mir sehr wichtigen Aspekte der Lehre des Buddha darstellen zu können, ausdrücken, insbesondere Dieter Baltruschat, Hilde Scheller und Frau Roswitha Eggers für das wertvolle thematische Feedback zum Thema und die Korrekturen des Texts. Ferner die besten Wünsche für alle, die mit Spenden und Engagement beim Dhamma-Dana-Projekt der BGM, die diese Publikation ermöglicht haben. Kevalī Bhikkhu, Bonn, den 8.4.2550 (2007) Vorwort zur zweiten Auflage In der vorliegenden zweiten Auflage wurden das Layout leicht verändert und einige Tippfehler korrigiert. Druck und Verteilung dieser Auflage wurde durch großzügige Spenden der Kataññutta Gruppe in Kuala Lumpur, Malaysia ermöglicht. Gleichzeitig ist das Buch in das Programm von forestsanghapublications.org aufgenommen worden, wo es zum kostenlosen herunterladen auch als e-book zur Verfügung steht. Ich möchte allen Beteiligten recht herzlich danken, denn Bücher zur kostenlosen Verteilung in welcher Form auch immer herauszugeben, bedarf vielfältiger Unterstützung. Ich hoffe, dass all dieses Engagement dem Buddhismus im Deutschsprachigen Raum weiterhin zum Wachsen und Gedeihen verhilft. Kevalī Bhikkhu, Wat Pah Nanachat, Ubon Rachathani, Thailand, den 1.6.2556 (2013) Inhaltsverzeichnis: Der Vinaya – eine Geschichte menschlicher Schwächen ............................1 1.) Vinaya – die unbekannte Seite der Lehre des Buddha ....................................................................... 1 2.) Der Vinaya – ein Trainingssystem ...................................................................................................... 4 3.) Konventionen: ein Teil des Trainings ................................................................................................. 8 4.) Zurückhaltung.................................................................................................................................... 12 Wie der Buddha die Schulungsregeln erlassen hat ....................................17 1.) Der Ursprung der Regel, nichtgegebenes Essen nicht zu Munde führen ........................................ 17 2.) Das Schema eines Regel-Erlasses: ................................................................................................... 18 3.) Ausnahmen als Ergänzungen zur Regel ............................................................................................ 19 4.) Die Kriterien für Fehlverhalten: allgemein unethisch oder nur für Bhikkhus verwerflich? ........... 20 1. Die Geschichte zur Regel, keine Lebewesen vorsätzlich zu töten ............................................................. 22 2. Die Essenseinladung des armen Arbeiters .................................................................................................. 22 Von Gespendetem leben – der bescheidene Lebensstil der Bhikkhus .......25 1.) Die Mönche von Ālavī betteln und machen Andeutungen ................................................................ 25 2.) Die Mönche aus Sāvatthī betteln um Filzmatten .............................................................................. 30 3.) Die „Vier Lebensgrundlagen“ .......................................................................................................... 31 4.) Der Buddha erlaubt feste Behausungen ........................................................................................... 32 5.) Verbot des Umgangs mit Geld .......................................................................................................... 35 1. Der Besitz von Geld ist den Mönchen verboten ......................................................................................... 35 2. Der korrekte Weg, mit Geldspenden umzugehen ....................................................................................... 37 6.) Einladungen bezüglich Bedarfsgegenständen (Pavāranā) .............................................................. 38 7.) Das Verhältnis zwischen Hausherren und Sangha ........................................................................... 39 1. Sesamkuchen (Der Hausherr Citta und der Ehrwürdige Sudhamma) ........................................................ 39 2. Die Schüssel umkehren (Vaddha der Licchavier) ....................................................................................... 41 Rechter Lebenswandel ................................................................................46 1.) Ungeziemendes Verhalten ................................................................................................................. 46 1. Das schamlose Verhalten der Mönche aus Kītāgiri ...................................................................................
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