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СН 12.15 Наставление Каччанаготте Палийский оригинал
| пали | Jayarava - english | Piya Tan - english | Suddhāso bhikkhu - english | Sujato bhikkhu - english | khantibalo - русский | Комментарии |
| 15.Sāvatthiyaṃ viharati. | Staying at Sāvatthi. | [The Buddha was] residing near Sāvatthī. | At Sāvatthi. | At Sāvatthī. | В Саваттхи. | |
| Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. | Then the elder Kaccānagotta approached the Blessed One, and having greeted him he sat to one side | Then the venerable Kaccā(ya)na,gotta approached the Blessed One, saluted him, sat down at one side. | Then Venerable Kaccānagotta approached the Blessed One, paid respects to him, and sat down to one side. | Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him: | Затем почтенный Каччанаготта пришёл туда, где находился Благословенный. Придя и выразив почтение Благословенному он сел в одной стороне. | |
| Ekamantaṃ nisinno kho āyasmā kaccānagotto bhagavantaṃ etadavoca – "'sammādiṭṭhi sammādiṭṭhī'ti, bhante, vuccati. | and asked the Blessed One: perfect view [is called] „perfect view‟, | Seated thus at one side, he said this to the Blessed One: “Bhante, it is said, ‘Right view, right view.’ | When he was seated to one side, Venerable Kaccānagotta said to the Blessed One, “Bhante, it is said ‘Right perspective, right perspective.’ | “Sir, they speak of this thing called ‘right view’. | Сидя в одной стлороне почтенный Каччанаготта так сказал Благословенному: "Истинный взгляд, истинный взгляд" - так, о досточтимый, говорят. | |
| Kittāvatā nu kho, bhante, sammādiṭṭhi hotī"ti? | Sir, to what extent, then, is there perfect view? | In what way, bhante, is there right view?” | Bhante, how is there right perspective?” | How is right view defined?” | Каким образом, о досточтимый, взгляд является истинным?" | |
| "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. | "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. | 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. | 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. | 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’, | 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. | 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. | Вот таким образом, Каччана, взгляд является истинным. | |
| "'Sabbaṃ atthī'ti kho, kaccāna, ayameko anto. | Kaccāna one extreme is to say that everything exists, | ‘Everything is [all exists] (sabbam atthi),’ Kaccāna, this is one extreme. | “‘Everything exists’: Kaccāna, this is one extreme. | ‘All exists’: this is one extreme. | "Всё существует", - это, Каччана, одна крайность. | |
| 'Sabbaṃ natthī'ti ayaṃ dutiyo anto. | and the second extreme is to deny that anything exists. | ‘Everything is not [all does not exist] (sabbaṁ n’atthi),’ this is the other (second) extreme. | ‘Nothing exists’: this is the second extreme. | ‘All does not exist’: this is the second extreme. | "Всё не существует", - это, Каччана, другая крайность. | |
| Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – 'avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ - pe - evametassa kevalassa dukkhakkhandhassa samudayo hoti. | The Tathāgata has pointed out a foundation in the middle, which avoids both extremes. From the condition of ignorance there is coming-together; from comingtogether there is consciousness etc (the nidāna chain). Thus the whole mass of disappointment originates. | Without resorting to either of these extremes, the Tathāgata teaches the teaching by the middle: With ignorance as condition, there are volitional formations; with volitional formations as condition, there is consciousness; with consciousness as condition, there is name-and-form; with name-and-form as condition, there are the 6 sense-bases; with the sixfold sense-base as condition, there is contact; with contact as condition, there is feeling; with feeling as condition, there is craving; with craving as condition, there is clinging; with clinging as condition, there is existence; with existence as condition, there is birth; with birth as condition there arise decay and death, sorrow, lamentation, physical pain, mental pain and despair. — Such is the origin of this whole mass of suffering. | Kaccāna, without approaching either of these two extremes, the Tathāgata teaches Dhamma by the middle: “Due to ignorance there are conditional formations. Due to conditional formations there is consciousness. Due to consciousness there is mind and body. Due to mind and body there are the six senses. Due to the six senses there is sense-contact. Due to sense-contact there is feeling. Due to feeling there is craving. Due to craving there is clinging. Due to clinging there is existence. Due to existence there is birth. Due to birth there is old age and dieing; sorrow, lamentation, pain, depression, and anguish are produced. In this way there is the arising of this entire mass of suffering. | Avoiding these two extremes, the Realized One teaches by the middle way: ‘Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates. | Не склоняясь ни к той ни к другой крайности Татхагата учит Дхамме посередине: "От неведения в качестве условия - волевые конструкции; от волевых конструкций в качестве условия - сознание... Таково возникновение всей этой массы страданий. | |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho - pe - evametassa kevalassa dukkhakkhandhassa nirodho hotī"'ti. | With the remainderless cessation of ignorance coming-together ceases. etc (the reverse nidāna sequence) thus there is the cessation of the whole mass of disappointment. | But with the remainderless fading away and ending of ignorance, volitional formations end, with the ending of volitional formations, consciousness ends, with the ending of consciousness, name-and-form ends, with the ending of name-and-form, the 6 sense-bases end, with the ending of the 6 sense-bases, contact ends, with the ending of contact, feeling ends, with the ending of feeling, craving ends, with the ending of craving, clinging ends, with the ending of clinging, existence ends, with the ending of existence, birth ends, with the ending of birth, there end decay-and-death, sorrow, lamentation, physical pain, mental pain and despair. — Such is the ending of this whole mass of suffering.” | “However, when there is complete detachment from and cessation of ignorance, there is the cessation of conditional formations. From the cessation of conditional formations there is the cessation of consciousness. From the cessation of consciousness there is the cessation of mind and body. From the cessation of mind and body there is the cessation of the six senses. From the cessation of the six senses there is the cessation of sense-contact. From the cessation of sense-contact there is the cessation of feeling. From the cessation of feeling there is the cessation of craving. From the cessation of craving there is the cessation of clinging. From the cessation of clinging there is the cessation of existence. From the cessation of existence there is the cessation of birth. From the cessation of birth, old age, dieing, sorrow, lamentation, pain, depression, and anguish cease. In this way there is the cessation of this entire mass of suffering.” | When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases.’ ” | От полного затухания и прекращения неведения прекращаются волевые конструкции; от прекращения волевых конструкций прекращается сознание...Таково прекращение всей этой массы страданий." | |
| Pañcamaṃ. |