{"id":4013,"date":"2019-04-25T10:59:00","date_gmt":"2019-04-25T10:59:00","guid":{"rendered":"http:\/\/jazzy.sk\/sv\/?post_type=other-authors&p=4013"},"modified":"2019-04-25T10:59:00","modified_gmt":"2019-04-25T10:59:00","slug":"vyvstani-viry-v-mahajanu","status":"publish","type":"other-authors","link":"https:\/\/dhammadipa.cz\/de\/other-authors\/vyvstani-viry-v-mahajanu\/","title":{"rendered":"Vyvst\u00e1n\u00ed v\u00edry v Mah\u00e1j\u00e1nu"},"content":{"rendered":"\n

\u010cl\u00e1nek: Vyvst\u00e1n\u00ed v\u00edry v Mah\u00e1j\u00e1nu (Mahaj\u00e1na\u0161raddhotpada \u0160\u00e1stra)<\/strong>
(11.4.2019)
nahr\u00e1vky p\u0159edn\u00e1\u0161ek Vyvst\u00e1n\u00ed v\u00edry v Mahaj\u00e1nu: zde<\/a>
\u010dl\u00e1nek ke sta\u017een\u00ed: google disk<\/a>, facebook<\/a>

Od \u00fanora do kv\u011btna roku 2014 prob\u00edhala v pra\u017esk\u00e9m buddhistick\u00e9m centru Lotus s\u00e9rie p\u0159edn\u00e1\u0161ek, na nich\u017e Ctihodn\u00fd Dhammad\u00edpa vykl\u00e1dal trakt\u00e1t \u201cVyvst\u00e1n\u00ed v\u00edry v Mah\u00e1j\u00e1nu\u201c (d\u00e1le Trakt\u00e1t). Jde o d\u00edlo p\u0159ipisovan\u00e9 v \u010d\u00ednsk\u00e9 tradici (kde se d\u00edlo, p\u016fvodn\u011b psan\u00e9 v sanskrtu, zachovalo), velk\u00e9mu indick\u00e9mu b\u00e1sn\u00edkovi A\u0161vagh\u00f3\u0161ovi (proto v n\u00e1zvu trakt\u00e1tu \u0161\u00e1stra co\u017e ozna\u010duje ver\u0161ovan\u00fd text), \u017e\u00e1kovi P\u00e1r\u0161vy, zn\u00e1m\u00e9ho u\u010ditele tradice sarv\u00e1stiv\u00e1da, kter\u00fd \u017eil v dob\u011b c\u00edsa\u0159e Kani\u0161ka, p\u0159ibli\u017en\u011b v prvn\u00edm stolet\u00ed na\u0161eho letopo\u010dtu.

Ctihodn\u00fd se v pr\u016fb\u011bhu deseti ve\u010der\u016f zab\u00fdval velmi d\u016fkladn\u011b nejen samotn\u00fdm Trakt\u00e1tem, kter\u00fd je nabit velk\u00fdm mno\u017estv\u00edm koncept\u016f, ale i porovn\u00e1n\u00edm filozofick\u00e9ho p\u0159\u00edstupu ji\u017en\u00ed (z\u00e1kladn\u00ed) a severn\u00ed (mah\u00e1j\u00e1nov\u00e9) tradice buddhismu. V pr\u016fb\u011bhu u\u010den\u00ed byla podrobn\u011b definov\u00e1na i \u0159ada z\u00e1kladn\u00edch pojm\u016f obou tradic.

P\u0159i v\u00fdkladu severn\u00ed tradice vych\u00e1zel Ctihodn\u00fd Dhammadipa, v souladu s mistrem Thai-\u0161y, z rozd\u011bln\u00ed filosofie Mah\u00e1j\u00e1ny na t\u0159i z\u00e1kladn\u00ed sm\u011bry:<\/p>\n\n\n\n

1\/ Dharmalak\u0161anavid\u017enaptym\u00e1trat\u00e1- \u0160kola pouh\u00e9ho v\u011bdom\u00ed zd\u016fraz\u0148uj\u00edc\u00ed vlastnosti fenom\u00e9n\u016f \u010di \u0160kola pouh\u00e9ho iluzorn\u00edho v\u011bdom\u00ed. Je to tradice mistr\u016f Majitreji, Asangy, Vasubandhuap\u0159enesen\u00e1 do \u010c\u00edny \u0160jen-dzangem, zd\u016fraz\u0148uj\u00edc\u00ed z\u00e1visl\u00e9 vznik\u00e1n\u00ed na z\u00e1klad\u011b p\u0159echodn\u00e9ho z\u00e1kladn\u00edho v\u011bdom\u00ed (\u00e1l\u00e1javid\u017en\u00e1na).<\/p>\n\n\n\n

2\/ \u0160unjadharmasvabh\u00e1va – \u0160kola pr\u00e1zdn\u00e9 vlastn\u00ed podstaty v\u0161ech jsoucen. Zde jde o tradici N\u00e1gard\u017euny, Arjad\u00e9vy atd. interpretuj\u00edc\u00ed z\u00e1visl\u00e9 vznik\u00e1n\u00ed na z\u00e1klad\u011b principu pr\u00e1zdnoty vlastn\u00ed podstaty v\u0161ech fenom\u00e9n\u016f pozn\u00e1n\u00ed (\u0161\u00fanjata).<\/p>\n\n\n\n

3\/ Dharmadh\u00e1tubodhi- \u0160kola \u00fapln\u00e9ho probuzen\u00ed na z\u00e1klad\u011b Sf\u00e9ry pravdy, nebo l\u00e9pe \u0160kola pouh\u00e9ho v\u011bdom\u00ed zd\u016fraz\u0148uj\u00edc\u00ed z\u00e1visl\u00e9 vznik\u00e1n\u00ed na z\u00e1klad\u011b v\u011bdom\u00ed kter\u00e9 nevznik\u00e1 a nezanik\u00e1, tedy L\u016fna t\u00e1thag\u00e1t\u016f ve v\u0161em \u017eiv\u00e9m (t\u00e1thag\u00e1tagarbha).

L\u016fno tath\u00e1gat\u016fje nem\u011bnn\u00e9 T\u011blo pravdy (dharmak\u00e1ja), Sf\u00e9ra pravdy (dharmadh\u00e1tu), Princip pravdy (dharmat\u00e1),neboli Princip takovosti (tathat\u00e1)ve v\u011bdom\u00ed bytost\u00ed. Tento princip stejn\u011b jako Takovost samotn\u00e1 s\u00e1m nem\u016f\u017ee nic vytv\u00e1\u0159et, ale je zjevn\u00fd ve v\u011bdom\u00ed bytost\u00ed jako potenci\u00e1l probuzen\u00ed. Trakt\u00e1t \u201eVyvst\u00e1n\u00ed v\u00edry v Mah\u00e1j\u00e1nu\u201c, p\u0159edstavuje jeden z nejdokonalej\u0161\u00edch filosofick\u00fdch v\u00fdtvor\u016f – sm\u011br, kter\u00fd m\u011bl rozhoduj\u00edc\u00ed vliv na prakticky v\u0161echny d\u016fle\u017eit\u00e9 tradice jak \u010d\u00ednsk\u00e9ho tak i tibetsk\u00e9ho buddhismu.

P\u016fvodn\u011b z\u00e1kladn\u00ed v\u011bdom\u00ed (\u00e1l\u00e1ja),kter\u00e9 vysv\u011btluje kontinuitu v\u011bdom\u00ed v procesu vznik\u00e1n\u00ed a zanik\u00e1n\u00ed a L\u016fno tath\u00e1gat\u016f (t\u00e1thag\u00e1tagarbha),kter\u00e9 vysv\u011btluje potenci\u00e1l buddhovstv\u00ed, neboli p\u0159irozen\u00fd nirv\u00e1nick\u00fd stav nem\u011bnn\u00e9ho v\u011bdom\u00ed, jsou dva rozd\u00edln\u00e9 koncepty.  Zat\u00edmco z\u00e1kladn\u00ed v\u011bdom\u00ed je p\u0159\u00ed\u010dina byt\u00ed ve stavu vznik\u00e1n\u00ed a zanik\u00e1n\u00ed, Takovost (tathat\u00e1)(i v pojet\u00ed L\u016fna t\u00e1thag\u00e1t\u016f), tedy T\u011blo pravdy (dharmak\u00e1ja)v poutech sans\u00e1rick\u00e9hov\u011bdom\u00ed je nestvo\u0159en\u00e9 a proto nic nevytv\u00e1\u0159\u00ed.

Postupem \u010dasu, s\u00fatry a trakt\u00e1ty mah\u00e1j\u00e1nov\u00e9ho buddhismu spojuj\u00ed tyto dva rozd\u00edln\u00e9 koncepty v jeden celek. \u201eLank\u00e1vat\u00e1ra s\u00fatra\u201c – z\u00e1kladn\u00ed s\u00fatra zenov\u00e9 tradice, je sv\u00fdm zp\u016fsobem nejvlivn\u011bj\u0161\u00ed p\u0159\u00edklad t\u00e9to tendence. Trakt\u00e1t  \u201eVyvst\u00e1n\u00ed v\u00edry v Mah\u00e1j\u00e1nu\u201c pak v buddhismu D\u00e1ln\u00e9ho v\u00fdchodu p\u0159edstavuje vyvrcholen\u00ed tendence slu\u010dov\u00e1n\u00ed sans\u00e1rick\u00e9ho a nirv\u00e1nick\u00e9ho v\u011bdom\u00ed v jeden celek.

Trakt\u00e1t pova\u017euje za z\u00e1kladn\u00ed princip v\u0161ech jev\u016f v\u011bdom\u00ed bytost\u00ed (dharma). Toto v\u011bdom\u00ed je v\u0161eobsahuj\u00edc\u00ed a z\u00e1rove\u0148 i individu\u00e1ln\u00ed. Ve stavu \u010distoty, je toto v\u011bdom\u00ed (v Trakt\u00e1tu vysv\u011btlovan\u00e9 jako Mah\u00e1j\u00e1na- velk\u00fd v\u016fz), spojen\u00e9 s transcendent\u00e1ln\u00ed moudrost\u00ed a velk\u00fdm soucitem pro v\u0161echny bytosti bez rozli\u0161en\u00ed (v tom smyslu, \u017ee obsahuje souhrn zku\u0161enost\u00ed v\u0161ech bytost\u00ed). Jin\u00fdmi slovy, v\u011bdom\u00ed bytost\u00ed je neodd\u011bliteln\u00e9 od Sf\u00e9ry pravdy (dharmadh\u00e1tu), to jest od nirv\u00e1nick\u00e9skute\u010dnosti v\u0161ech jev\u016f (bh\u00fat\u00e1rthat\u00e1),kter\u00e1 obsahuje jak duchovn\u00ed tak i t\u011blesnou str\u00e1nku existence, jak stvo\u0159en\u00e9 (samskrta) tak i nestvo\u0159en\u00e9 (asamskrta). Mah\u00e1j\u00e1nanikdy neopou\u0161t\u00ed sv\u011bt a manifestuje se ve sv\u011bt\u011b v podob\u011b vlastn\u00edho principu, tj. Takovost\u00edv\u0161ech jev\u016f, v souladu s podm\u00ednkami a p\u0159\u00ed\u010dinami kter\u00e9 jevy vytv\u00e1\u0159ej\u00ed, v podob\u011b vlastnost\u00ed (lak\u0161ana)a pou\u017eit\u00ed (krija).Pou\u017eit\u00ed v tom smyslu, \u017ee p\u0159ev\u00e1d\u00ed bytosti ze sans\u00e1rick\u00e9hostavu v\u011bdom\u00ed do nirv\u00e1ny.Jeliko\u017e Takovostv\u011bdom\u00ed samotn\u00e9ho (ve smyslu nirv\u00e1nick\u00e9skute\u010dnosti v\u0161ech jev\u016f) transcenduje rozli\u0161uj\u00edc\u00ed v\u011bdom\u00ed, je neverb\u00e1ln\u00ed (ni\u0161prapan\u010da),ned\u00e1 se uchopit pojmy (\u010datu\u0161kotivinirmukta) – je proto poznateln\u00e1 pouze na z\u00e1klad\u011b v\u00edry. Odsud proto n\u00e1zev trakt\u00e1tu  – \u201eVyvst\u00e1v\u00e1n\u00ed v\u00edry..\u201c.

\u010cist\u00e9 v\u011bdom\u00ed, kter\u00e9 nevznik\u00e1 a nezanik\u00e1 – je pouze principem – jeho vlastnosti a pou\u017eit\u00ed spo\u010d\u00edvaj\u00ed ve v\u011bdom\u00ed, kter\u00e9 vznik\u00e1 a zanik\u00e1 – tedy v sans\u00e1rick\u00e9m v\u011bdom\u00ed. Jen toto v\u011bdom\u00ed m\u00e1 vlastnost v podob\u011b T\u00e1thag\u00e1tagarbha (L\u016fna t\u00e1thag\u00e1t\u016f – buddhovstv\u00ed ve v\u0161ech bytostech) – lze ho proto pou\u017e\u00edt ke spasen\u00ed bytost\u00ed. Tak je zd\u016frazn\u011bna jednota sv\u011btsk\u00e9 i nadsv\u011btsk\u00e9 zku\u0161enosti, jednota moudrosti probuzen\u00e9ho nirv\u00e1nick\u00e9hov\u011bdom\u00ed (m\u00falad\u017en\u00e1na)s v\u011bdom\u00edm, kter\u00e9 vznik\u00e1 a zanik\u00e1 i po stavu probuzen\u00ed (pr\u0161talabdhad\u017en\u00e1na).

Jin\u00fdmi slovy, principem Mah\u00e1j\u00e1nyje buddhovstv\u00ed spole\u010dn\u00e9 (sam)se v\u0161emi bytostmi. Jen tento stav probuzen\u00ed je nejvy\u0161\u0161\u00edm stavem (anuttara),kter\u00fd bytosti mohou dos\u00e1hnout. Probuzen\u00ed je stav Takovosti v\u0161ech jev\u016f bez poskvrn\u011bn\u00ed (nirmalatathat\u00e1)a ten se v Mah\u00e1j\u00e1n\u011b manifestuje jako potenci\u00e1l probuzen\u00ed v podob\u011b L\u016fna t\u00e1th\u00e1gaty. Takto, a\u010dkoli probuzen\u00ed v Mah\u00e1j\u00e1n\u011bje rovnom\u011brn\u00e9, jeho vlastnosti a funkce zahrnuj\u00ed v\u0161echny jevy, ve\u0161ker\u00e9 d\u016fvody a p\u0159\u00ed\u010diny jak poskvrn\u011bn\u00ed tak i o\u010disty v\u011bdom\u00ed. Proto v pojet\u00ed Trakt\u00e1tu, jeden princip – Mah\u00e1j\u00e1na, zahrnuje v\u0161e ve zku\u0161enosti bytost\u00ed pomoc\u00ed dvou metod pozn\u00e1n\u00ed, pozn\u00e1n\u00edm nem\u011bnn\u00e9ho, uti\u0161en\u00e9ho, v\u011bdom\u00ed bez rozli\u0161uj\u00edc\u00ed mysli a bez objekt\u016f rozli\u0161en\u00ed, kter\u00e9ho se ale d\u00e1 dos\u00e1hnout jen pozn\u00e1n\u00edm v\u011bdom\u00ed v procesu vznik\u00e1n\u00ed a zanik\u00e1n\u00ed. Tedy jak u\u010d\u00ed \u201eLank\u00e1vat\u00e1ra s\u00fatra\u201c,v\u0161e co vyvst\u00e1v\u00e1 na z\u00e1klad\u011b p\u0159\u00ed\u010din, z\u00e1vis\u00ed na tom co je skute\u010dn\u00e9 – bez hl\u00edny neexistuj\u00ed hrnce. L\u016fno t\u00e1thag\u00e1t\u016f, neboli \u010dist\u00e1 podstata sans\u00e1rick\u00e9ho v\u011bdom\u00ed, se zjevuje pomoc\u00ed z\u00e1kladn\u00edho v\u011bdom\u00ed, to znamen\u00e1, \u017ee v L\u016fn\u011b t\u00e1th\u00e1gat\u016f, se vyjevuje p\u0159echodnost d\u00edky z\u00e1kladn\u00edmu v\u011bdom\u00ed. Jin\u00fdmi slovy, Takovost v\u011bdom\u00ed, jeho nezrozen\u00e1 podstata, je ko\u0159enem z kter\u00e9ho se rod\u00ed v\u0161echna jsoucna.

Tuto tezi, \u017ee L\u016fno t\u00e1thag\u00e1t\u016fje zdrojem p\u0159echodn\u00e9ho z\u00e1kladn\u00edho v\u011bdom\u00ed z kter\u00e9ho vych\u00e1zej\u00ed v\u0161echny jevy, tradi\u010dn\u00ed u\u010denci \u0161koly z\u00e1kladn\u00edho v\u011bdom\u00ed ani p\u0159\u00edvr\u017eenci filosofie st\u0159edu (madhj\u00e1mika)nemohou p\u0159ijmout. Dle mistra Tchai-\u0161y, kter\u00fd ji obhajuje;Po hlub\u0161\u00edm pozn\u00e1n\u00ed pouh\u00e9ho v\u011bdom\u00ed (\u010dittam\u00e1trat\u00e1),kter\u00e9 je nevyj\u00e1d\u0159iteln\u00fdm obsahem probuzen\u00ed v pojet\u00ed \u0160koly pouh\u00e9ho v\u011bdom\u00ed, sv\u011btsk\u00e9 v\u011bdom\u00ed po probuzen\u00ed (pr\u0161talabdhad\u017en\u00e1na)z\u016fst\u00e1v\u00e1 rovnom\u011brn\u00e9 a tak neodd\u011bliteln\u00e9 od Takovosti. L\u016fno t\u00e1th\u00e1gat\u016f- potenci\u00e1l buddhovstv\u00ed v bytostech, je z hlediska Takovostinevyj\u00e1d\u0159iteln\u00fd stav;  z hlediska buddhy je podstatou v\u0161ech jev\u016f; a z hlediska realizovan\u00fdch bodhisattv\u016f je jak Trakt\u00e1t popisuje.

V sou\u010dasn\u00e9 dob\u011b ji\u017e Ctihodn\u00fd Dhammadipa p\u0159elo\u017eil Trakt\u00e1t do \u010de\u0161tiny a je p\u0159ipravov\u00e1n k tisku. I kdy\u017e Ctihodn\u00fd d\u00edlo rozs\u00e1hl\u00fdm zp\u016fsobem komentuje, nen\u00ed koment\u00e1\u0159 Trakt\u00e1tu ani zdaleka tak rozs\u00e1hl\u00fd a podrobn\u00fd jak\u00fd mu umo\u017enil \u010dasov\u00fd r\u00e1mec deseti ve\u010der\u016f roku 2014 v pra\u017esk\u00e9m Lotusu. Proto t\u011bm, kter\u00e9 zaj\u00edm\u00e1 vrcholn\u00e1 buddhistick\u00e1 filozofie, p\u0159ipom\u00edn\u00e1me v\u00fdjime\u010dnou mo\u017enost znovu si v\u00fdklad \u201eVyzn\u00e1n\u00ed v\u00edry v Mah\u00e1j\u00e1nu\u201cvyslechnout resp. st\u00e1hnout z webu dhammadipa.cz.

Pro opravdov\u00e9 z\u00e1jemce p\u0159id\u00e1v\u00e1me je\u0161t\u011b zjednodu\u0161enou strukturu Trakt\u00e1tu, kter\u00e1 d\u00e1v\u00e1 p\u0159edstavu i o obsahu kursu v Lotusu. Pro \u00faplnost je nutno dodat, \u017ee t\u011b\u017ei\u0161t\u011bm zmi\u0148ovan\u00fdch p\u0159edn\u00e1\u0161ek byly kapitoly 1 a\u017e 3.

1. KAPITOLA \u2013 \u00da\u010cEL SEPS\u00c1N\u00cd TRAKT\u00c1TU<\/strong><\/p>\n\n\n\n

2. KAPITOLA \u2013 SOUHRN TEXTU<\/strong><\/p>\n\n\n\n

3. KAPITOLA \u2013 OBJASN\u011aN\u00cd PRINCIPU A V\u00ddZNAMU MAH\u00c1J\u00c1NY<\/strong><\/p>\n\n\n\n

3.1. ODHALEN\u00cd SPR\u00c1VN\u00c9HO V\u00ddZNAMU<\/strong>
OBJASN\u011aN\u00cd V\u011aDOM\u00cd ZE DVOU HLEDISEK
V\u011aDOM\u00cd Z HLEDISKA TAKOVOSTI [BEZ ROZLI\u0160EN\u00cd]
V\u011aDOM\u00cd Z HLEDISKA TAKOVOSTI JE\u017d VZNIK\u00c1 A ZANIK\u00c1 (\u00e1laja)<\/p>\n\n\n\n

Vysv\u011btlen\u00ed procesu prosycov\u00e1n\u00ed
Prosycov\u00e1n\u00ed nev\u011bdomost\u00ed je\u017e vytv\u00e1\u0159\u00ed ne\u010dist\u00e1 jsoucna
Prosycov\u00e1n\u00ed Takovost\u00ed je\u017e vytv\u00e1\u0159\u00ed \u010dist\u00e1 jsoucna
Prosycov\u00e1n\u00ed vlastnostmi vlastn\u00ed podstaty
Prosycov\u00e1n\u00ed pou\u017e\u00edv\u00e1n\u00edm vn\u011bj\u0161\u00edch prost\u0159edk\u016f
Vysv\u011btlen\u00ed rozd\u011blen\u00ed na z\u00e1klad\u011b schopnost\u00ed bytost\u00ed
Objasn\u011bn\u00ed procesu vstupu do Takovosti ze sans\u00e1ry<\/em><\/p>\n\n\n\n

3.2. ODSTRAN\u011aN\u00cd ZHOUBN\u00c9HO ULP\u00cdV\u00c1N\u00cd<\/strong>
VYVR\u00c1CEN\u00cd P\u0158EDSTAVY EXISTENCE J\u00c1STV\u00cd V BYTOSTECH
VYVR\u00c1CEN\u00cd P\u0158EDSTAVY NEM\u011aNN\u00c9 PODSTATY VE V\u011aCECH<\/p>\n\n\n\n

3.3. ROZLI\u0160EN\u00cd STUP\u0147\u016e CESTY B\u00d3DHISATTV\u016e K PROBUZEN\u00cd<\/strong>
VYVST\u00c1N\u00cd PROBUZEN\u00c9 MYSLI NA Z\u00c1KLAD\u011a DOKONAL\u00c9 V\u00cdRY
VYVST\u00c1N\u00cd PROBUZEN\u00c9 MYSLI NA Z\u00c1KLAD\u011a POCHOPEN\u00cd A JEDN\u00c1N\u00cd
VYVST\u00c1N\u00cd PROBUZEN\u00c9 MYSLI NA Z\u00c1KLAD\u011a P\u0158\u00cdM\u00c9 REALIZACE<\/p>\n\n\n\n

4. KAPITOLA – O V\u00cd\u0158E A  PRAXI<\/strong>
VYSV\u011aTLEN\u00cd V\u00cdRY
VYSV\u011aTLEN\u00cd P\u011aTI DRUH\u016e PRAXE BODHISATTV\u016e
PRAXE D\u00c1V\u00c1N\u00cd
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