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пали |
"Yato kho, bhikkhave, ariyasāvakassa 'ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā' yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati – 'ahosiṃ nu kho ahaṃ [nu khvāhaṃ (syā. kaṃ. pī. ka.)] atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna'nti; aparantaṃ vā upadhāvissati [apadhāvissati (ka.)] – 'bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna'nti; etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati – 'ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gamissatī'ti – netaṃ ṭhānaṃ vijjati.
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| khantibalo |
Монахи, когда последователь благородных с помощью истинной мудрости увидел в соответствии с действительностью: "Это обусловленное возникновение, это обусловленно возникшие явления", не возможно, чтобы он отступал в прошлое, думая: "Существовал ли я в прошлом, или не существовал? Кем же я был в прошлом? Каким же образом я существовал в прошлом? Кем быв, кем я стал в прошлом?", убегал в будущее, думая: "Буду ли я существовать в будущем, или не буду? Кем же я буду в будущем? Каким же образом я буду существовать в будущем? Кем быв, кем я стану в будущем?" или внутренне гадал о настоящем: "Я есть? Меня нет? Кто же я есть? Каким же образом я есть? Откуда же пришло это существо? Куда же оно отправится?" |
| Sujato bhikkhu |
When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated phenomena as they are, it’s quite impossible for them to turn back to the past, thinking: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?’ Or to turn forward to the future, thinking: ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ Or to be undecided about the present, thinking: ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’ |
| Thanissaro bhikkhu |
“When a disciple of the noble ones has seen well with right discernment this dependent co-arising & these dependently co-arisen phenomena as they have come to be, it is not possible that he would run after the past, thinking, ‘Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past?’ or that he would run after the future, thinking, ‘Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?’ or that he would be inwardly perplexed about the immediate present, thinking, ‘Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?’ Such a thing is not possible. |
| Бхиккху Бодхи |
"When, bhikkhus, a noble disciple has clearly seen with correct wisdom[55] as it really is this dependent origination and these dependently arisen phenomena, it is impossible that he will back into the past, thinking: 'Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past? ' Or that he will run forward into the future, thinking: 'Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future? ' Or that he will now be inwardly confused about the present thus: 'Do I exist? Do I not exist? What am I? How am I? This being-where has it come from, and where will it go? ' [56] |