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"Dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena – atthitañceva natthitañca. Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā sā na hoti. Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti. Upayupādānābhinivesavinibandho [upāyupādānābhinivesavinibandho (sī. syā. kaṃ. pī.)] khvāyaṃ, kaccāna, loko yebhuyyena. Tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti – 'attā me'ti. 'Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī'ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti. Ettāvatā kho, kaccāna, sammādiṭṭhi hoti. |
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| "Dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena – atthitañceva natthitañca. | Ordinarily, Kaccāna, this experiential world is constructed on a dichotomy – existence and non-existence. | “This world, Kaccāna, mostly depends upon a duality: upon (the notion of) existence and (the notion of) non-existence. | “Kaccāna, for the most part this world is based upon a duality – existence and non-existence. | “Kaccāna, this world mostly relies on the dual notions of existence and non-existence. | ""This world, Kaccana, for the most part depends upon a duality-upon the notion of existence and the notion of nonexistence.[29] | "Каччана, этот мир по большей части опирается на пару - представление о существовании и представление о несуществовании. |
дословно "наличие и отсутствие" Все комментарии (1) |
| Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā sā na hoti. | Origin in the experiential world, Kaccāna, seen with full understanding as it is [shows] there is no non-existence in that world. | But for one who sees the arising of the world as it really is with right wisdom, there is no notion of non-existence regarding the world. | Kaccāna, one who accurately sees with right wisdom the arising of the world does not have the thought of non-existence. | But when you truly see the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. | But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. | Но для того, кто с помощью истинной мудрости видит в соответствии с действительностью возникновение мира, нет представления несуществования в отношении мира. | |
| Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti. | Cessation in this world of experience, Kaccāna, seen with full understanding as it is [shows] there is no existence in that world. | And for one who sees the ending of the world as it really is with right wisdom, there is no notion of existence regarding the world. | Kaccāna, one who accurately sees with right wisdom the cessation of the world does not have the thought of existence. | And when you truly see the cessation of the world with right understanding, the concept of existence regarding the world does not occur. | And for one who sees the cessation of the world as it really is with correct wisdom, there is no notion of existence in regard to the world.[30] | Для того, кто с помощью истинной мудрости видит в соответствии с действительностью прекращение мира, нет представления существования в отношении мира. | |
| Upayupādānābhinivesavinibandho [upāyupādānābhinivesavinibandho (sī. syā. kaṃ. pī.)] khvāyaṃ, kaccāna, loko yebhuyyena. | Usually, Kaccāna, this world is bound to the tendency to grasp at stratagems (upāya). | This world, Kaccāna, is mostly bound by fixation [attachment], clinging and inclination. | And as regards that procurement and clinging by the mind, that resolution and tendency towards adherence: | The world is for the most part shackled by attraction, grasping, and insisting. | "This world, Kaccana, is for the most part shackled by engagement, clinging, and adherence.[31] | Этот мир, о Каччана, по большей части скован вовлечением, присвоением, предубеждениями. | |
| Tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti – 'attā me'ti. | And that obstinate tendency of the mind to grasp at stratagems this [noble disciple]n doesn‟t hold doesn‟t insist on „the self is mine‟. | But this person (with right view) does not engage in, cling to, incline towards that fixation and clinging, the latent tendency that is mindset and inclination—he does not take a stand (that anything is) ‘my self’. | when one does not procure, does not cling to, and does not resolve upon thoughts of ‘My soul’; | But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the thought, ‘my self’, | But this one [with right view] does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about 'my self.' [32] | Но этот индивидуум [с истинным взглядом] не вовлекается и не присваивает посредством этого вовлечения и присвоения, предрассудков, предубеждений и предрасположенностей. Он не занимает позицию "это является мной." | |
| 'Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī'ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti. | He is not uncertain, or sceptical about, and has independent knowledge of this: „Arising is only arising of disappointment. All that comes from ceasing is disappointment‟. | He has neither uncertainty nor doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others. | when one has no doubt about, no uncertainty of, and no dependence on another for the knowledge that ‘It is only suffering that arises, and only suffering that ceases’ – | you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others. | He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others. | У него нет сомнения или неуверенности о том, что возникая возникает лишь страдание, прекращаясь прекращается лишь страдание. Его знание об этом не зависит от других. |
Этот оборот uppajjamānaṃ uppajjati есть в ДН 22
https://tipitaka.theravada.su/p/16515 Все комментарии (1) |
| Ettāvatā kho, kaccāna, sammādiṭṭhi hoti. | To this extent, Kaccāna, there is perfect-view. | Even to that extent, Kaccāna, there is right view. | this, Kaccāna, is ‘Right perspective.’ | This is how right view is defined. | It is in this way, Kaccana, that there is right view." | Вот таким образом, Каччана, взгляд является истинным. |