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13. Satilakkhaṇapañho Палийский оригинал
пали | John Kelly et al. - english | N.K.G. Mendis - english | Rhys Davids T.W. - english | khantibalo - русский | Парибок А.В. - русский | Комментарии |
13.Rājā āha "bhante nāgasena, kiṃlakkhaṇā satī"ti? | The king asked: “Venerable Nāgasena, what is the distinguishing characteristic of mindfulness?” | King Milinda said: “Revered Nāgasena, what is the distinguishing mark of mindfulness?" | The king said: ‘What, Nāgasena, is the characteristic mark of mindfulness?’ | Царь молвил: «Почтенный Нагасена, каково свойство памятования?» | ||
"Apilāpanalakkhaṇā, mahārāja, sati, upaggaṇhanalakkhaṇā cā"ti. | “Mindfulness, your majesty, has not wavering as a distinguishing characteristic, and also taking up.” | “Not-drifting, sire, is a distinguishing mark of mindfulness and also taking up is a distinguishing mark of mindfulness.” | ‘Repetition, O king, and keeping up.’ | – Свойства памятования – упоминать и удерживать, государь. |
PTS словарь даёт другой анализ - api + lap
https://tipitaka.theravada.su/term/apil%C4%81pana
объясняется как перечисление, подсчёт
в словаре МК на ... Все комментарии (2) |
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"Kathaṃ, bhante, apilāpanalakkhaṇā satī"ti? | “How, venerable sir, does mindfulness have not wavering as a distinguishing characteristic?” | “Revered sir, how is not-drifting a distinguishing mark of mindfulness?" | ‘And how is repetition the mark of mindfulness?’ | – Каким образом, почтенный, свойство памятования – упоминать166? | – Каким образом, почтенный, свойство памятования – упоминать166? | |
"Sati, mahārāja, uppajjamānā kusalākusalasāvajjānavajjahīnappaṇītakaṇhasukkasappaṭibhāgadhamme apilāpeti 'ime cattāro satipaṭṭhānā, ime cattāro sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimuttī'ti. | “Mindfulness arising, your majesty, does not waver concerning things that are wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and light, or evenly mixed, thinking ‘these are the four establishments of mindfulness, these the four right strivings, these the four bases for psychic power, these the five faculties, these the five powers, these the seven factors of enlightenment, this the noble eightfold path, this serenity, this insight, this knowledge, this liberation’. | “When mindfulness is uprising, sire, one does not drift in regard to mental states that are wholesome and unwholesome, blamable and blameless, low and lofty, dark and bright or evenly mixed, but thinking: ‘These are the four foundations of mindfulness, these the four right efforts, these the four bases of psychic power, these the five spiritual faculties, these the five powers, these the seven factors of enlightenment, this the Noble Eightfold Path, this is calm, this is insight, this is knowledge, this is emancipation, | ‘As mindfulness, O king, springs up in his heart he repeats over the good and evil, right and wrong, slight and important, dark and light qualities, and those that resemble them, saying to himself: “These are the four modes of keeping oneself ready and mindful, these the four modes of spiritual effort, these the four bases of extraordinary powers, these the five organs of the moral sense, these the five mental powers, these the seven bases of Arahatship, these the eight divisions of the Excellent Way, this is serenity and this insight, this is wisdom and this emancipation.” | – Когда возникает памятование, государь, оно упоминает все явления (способы поведения): благотворные и неблаготворные, заслуживающие осуждения и не заслуживающие осуждения, низкие и возвышенные, темные и светлые, противоположные друг другу: вот четыре способа установления памятования, вот четыре надлежащих усилия, вот четыре основы сверхсил (могущества), вот пять духовных способностей, вот пять сил, вот семь факторов постижения, вот благородный восьмеричный путь, вот спокойствие, вот прозрение, вот знание, вот освобождение. | – Когда возникает памятование, государь, оно упоминает все дхармы: благие и неблагие, зазорные и незазорные, низкие и возвышенные, темные и светлые, противоположные друг другу: вот четыре постановки памятования, вот четыре истинных начинания, вот четыре основы сверхобычных сил, вот пять орудий, вот пять сил, вот семь звеньев просветления, вот арийская восьмизвенная стезя, вот спокойствие, вот прозрение, вот ведение, вот свобода. | |
Tato yogāvacaro sevitabbe dhamme sevati, asevitabbe dhamme na sevati. | Then, the spiritual aspirant engages in the things that should be engaged in, and does not engage in the things that should not be engaged in; | the one who is devoted to mental training then follows the things that should be followed and does not follow the things that should not be followed, | Thus does the recluse follow after those qualities that are desirable, and not after those that are not; | Тогда практикующий следует явлениям (способам поведения), которым должно следовать, не следует явлениям (способам поведения), которым не должно следовать, | Тогда подвизающийся следует дхармам, которым должно следовать, не следует дхармам, которым не должно следовать, | |
Bhajitabbe dhamme bhajati abhajittabbe dhamme na bhajati. | associates with things that should be associated with, and does not associate with things that should not be associated with. | he associates with that which should be associated with and does not associate with that which should not be associated with. | thus does he cultivate those which ought to be practised, and not those which ought not. | прилежит к явлениям (способам поведения), к которым должно прилежать, не прилежит к явлениям (способам поведения), к которым не должно прилежать. | прилежит к дхармам, к которым должно прилежать, не прилежит к дхармам, к которым не должно прилежать. | |
Evaṃ kho, mahārāja, apilāpanalakkhaṇā satī"ti. | Thus, your majesty, does mindfulness have not wavering as a distinguishing characteristic.” | It is thus, sire, that not-drifting is a distinguishing mark of mindfulness.” | That is how repetition is the mark of mindfulness.’ | Вот так, государь, свойство памятования – упоминать. | Вот так, государь, свойство памятования – упоминать. | |
"Opammaṃ karohī"ti. | “Please give me an analogy.” | “Make a simile” | ‘Give me an illustration.’ | – Приведи пример. | ||
"Yathā, mahārāja, rañño cakkavattissa bhaṇḍāgāriko rājānaṃ cakkavattiṃ sāyaṃ pātaṃ yasaṃ sarāpeti 'ettakā, deva, te hatthī, ettakā assā, ettakā rathā, ettakā pattī, ettakaṃ hiraññaṃ, ettakaṃ suvaṇṇaṃ, ettakaṃ sāpateyyaṃ, taṃ devo saratū'ti rañño sāpateyyaṃ apilāpeti. | “Just as, your majesty, a wheel-turning king’s storekeeper reminds that king by night and day of his fame, saying, ‘So many elephants are yours, sire, so many horses, so many chariots, so many foot-soldiers, so much gold, so many gold objects, so much wealth, let his majesty remember it’, and he does not waver concerning the king’s wealth. | “As, sire, the store-keeper of a Wheel-turning King reminds him of his glory every morning and evening, saying: ‘You have so many elephants, your majesty, so many horses, so many chariots, so many foot-soldiers, so much unwrought gold, so much wrought gold, so much wealth; let his majesty remember it,’ and does not drift in regard to the king’s wealth. | ‘It is like the treasurer of the imperial sovran, who reminds his royal master early and late of his glory, saying: “So many are thy war elephants, O king, and so many thy cavalry, thy war chariots and thy bowmen, so much the quantity of thy money, and gold, and wealth, may your Majesty keep yourself in mind thereof.’ | – Представь, государь, что казначей царя-миродержца докладывает по утрам и вечерам царю-миродержцу: «Столько-то у тебя, владыка, слонов, столько-то конницы, столько-то колесниц, столько-то пехоты, столько-то золотых монет, столько-то золота, столько-то прочего имущества. Да помнит владыка об этом». Так он упоминает имение царя. | ||
Evameva kho, mahārāja, sati uppajjamānā kusalākusalasāvajjānavajjahīnappaṇītakaṇhasukkasappaṭibhāgadhamme apilāpeti 'ime cattāro satipaṭṭhānā, ime cattāro sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimuttī'ti. | In the same way, your majesty, mindfulness arising does not waver concerning things that are wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and light, or evenly mixed, thinking ‘these are the four establishments of mindfulness, these the four right strivings, these the four bases for psychic power, these the five faculties, these the five powers, these the seven factors of enlightenment, this the noble eightfold path, this serenity, this insight, this knowledge, this liberation’. | Even so, sire, when mindfulness is uprising one does not drift in regard to mental states that are wholesome and unwholesome, blamable and blameless … | Вот точно так же, государь, когда возникает памятование, оно упоминает все дхармы – благие и неблагие, зазорные и незазорные, низкие и возвышенные, темные и светлые, противоположные друг другу: вот четыре постановки памятования, вот четыре истинных начинания, вот четыре основы сверхобычных сил, вот пять орудий, вот пять сил, вот семь звеньев просветления, вот арийская восьмизвенная стезя, вот спокойствие, вот прозрение, вот ведение, вот свобода167. | |||
Tato yogāvacaro sevitabbe dhamme sevati, asevitabbe dhamme na sevati. | Then, the spiritual aspirant engages in the things that should be engaged in, and does not engage in the things that should not be engaged in; | the one who is devoted to mental training then follows the things that should be followed and does not follow the things that should not be followed, | Тогда подвизающийся следует дхармам, которым должно следовать, не следует дхармам, которым не должно следовать, | |||
Bhajitabbe dhamme bhajati, abhajitabbe dhamme na bhajati. | associates with things that should be associated with, and does not associate with things that should not be associated with. | he associates with that which should be associated with and does not associate with that which should not be associated with. | прилежит к дхармам, к которым должно прилежать, не прилежит к дхармам, к которым не должно прилежать. | |||
Evaṃ kho, mahārāja, apilāpanalakkhaṇā satī"ti. | Thus, your majesty, does mindfulness have not wavering as a distinguishing characteristic.” | It is thus, sire, that not-drifting is a distinguishing mark of mindfulness.” | Вот так, государь, свойство памятования – упоминать. | |||
"Kathaṃ, bhante, upaggaṇhanalakkhaṇā satī"ti? | “How, venerable sir, does mindfulness have taking up as a distinguishing characteristic?” | “Revered sir, how is taking-up a distinguishing mark of mindfulness?" | ‘And how, Sir, is keeping up a mark of mindfulness?’ | – Каким образом, почтенный, свойство памятования – удерживать? | – Каким образом, почтенный, свойство памятования – удерживать? | |
"Sati, mahārāja, uppajjamānā hitāhitānaṃ dhammānaṃ gatiyo samanveti 'ime dhammā hitā, ime dhammā ahitā. | “Mindfulness arising, your majesty, examines the courses of mental states that are beneficial or non-beneficial, thinking ‘these mental states are beneficial, these are non-beneficial; | “Sire, when mindfulness is uprising one examines the qualities of mental states that are beneficial and detrimental, and thinking: ‘These mental states are beneficial, these mental states are detrimental, | ‘As mindfulness springs up in his heart, O king, he searches out the categories of good qualities and their opposites, saying to himself: “Such and such qualities are good, and such bad; | – Когда возникает памятование, государь, оно следит за ходом полезных и вредных способов поведения: вот полезные способы поведения, вот вредные способы поведения, | – Когда возникает памятование, государь, оно следит за ходом хороших и плохих дхарм: вот хорошие дхармы, вот плохие дхармы, | |
Ime dhammā upakārā, ime dhammā anupakārā'ti. | these mental states are supportive, these are not supportive.’ | these mental states are helpful, these mental states are not helpful,’ | such and such qualities helpful, and such the reverse.” | вот пригодные способы поведения, вот непригодные способы поведения. | вот пригодные дхармы, вот непригодные дхармы. | |
Tato yogāvacaro ahite dhamme apanudeti, hite dhamme upaggaṇhāti. | Then, the spiritual aspirant dispels non-beneficial mental states and takes up beneficial mental states; | the one who is devoted to mental training removes the detrimental mental states and takes up the beneficial mental states, | Thus does the recluse make what is evil in himself to disappear, and keeps up what is good. | Тогда практикующий вредные способы поведения гонит, полезные способы поведения удерживает, | Тогда подвизающийся плохие дхармы гонит, хорошие дхармы удерживает, | |
Anupakāre dhamme apanudeti, upakāre dhamme upaggaṇhāti. | dispels non-supportive mental states and takes up supportive ones. | he removes the unhelpful mental states and takes up the helpful mental states. | непригодные способы поведения гонит, пригодные способы поведения удерживает. | непригодные дхармы гонит, пригодные дхармы удерживает. | ||
Evaṃ kho, mahārāja, upaggaṇhanalakkhaṇā satī"ti. | Thus, your majesty, does mindfulness have taking up as a distinguishing characteristic.” | It is thus, sire, that taking-up is a distinguishing mark of mindfulness.” | That is how keeping up is the mark of mindfulness.’ | Вот так, государь, свойство памятования – удерживать. | Вот так, государь, свойство памятования – удерживать. | |
"Opammaṃ karohī"ti. | “Please give me an analogy.” | “Make a simile.” | ‘Give me an illustration.’ | – Приведи пример. | ||
"Yathā, mahārāja, rañño cakkavattissa pariṇāyakaratanaṃ rañño hitāhite jānāti 'ime rañño hitā, ime ahitā. | “Just as, your majesty, a wheel-turning king’s treasured adviser knows what is beneficial and non-beneficial for the king, | “As, sire, the adviser-treasurer of a Wheel-turning King knows what is beneficial and what is detrimental for the king and thinks: ‘These are beneficial for the king, | ‘It is like the confidential adviser of that imperial sovran who instructs him in good and evil, saying: “These things are bad for the king and these good, | – Например, государь, драгоценный наследник168 царя-миродержца знает, что хорошо, что плохо, |
adviser-treasurer в переводе Mendis тоже ляп Все комментарии (2) |
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Ime upakārā, ime anupakārā'ti. | thinking ‘these are beneficial for the king, these are non-beneficial; | these are detrimental, these are helpful, these are unhelpful,’ | these helpful and these the reverse.” | что пригодно, что непригодно для царя, | ||
Tato ahite apanudeti, hite upaggaṇhāti. | these are supportive, these are not supportive. | and then removes what is detrimental and takes up what is beneficial, | And thus the king makes the evil in himself die out, and keeps up the good.’ | а потому плохое гонит, хорошее удерживает, | ||
Anupakāre apanudeti, upakāre upaggaṇhāti. | Then, he dispels the non-beneficial and takes up the beneficial; dispels the non-supportive and takes up the supportive. | removes what is unhelpful and takes up what is helpful, | непригодное гонит, пригодное удерживает. | |||
Evameva kho, mahārāja, sati uppajjamānā hitāhitānaṃ dhammānaṃ gatiyo samanveti 'ime dhammā hitā, ime dhammā ahitā. | In the same way, your majesty, mindfulness arising examines mental states that are beneficial or non-beneficial, thinking ‘these mental states are beneficial, these are non-beneficial; | even so, sire, when mindfulness is uprising one examines the qualities of mental states that are beneficial and detrimental … | Вот точно так же, государь, когда возникает памятование, оно следит за ходом хороших и плохих дхарм: вот хорошие дхармы, вот плохие дхармы, | |||
Ime dhammā upakārā, ime dhammā anupakārā'ti. | these mental states are supportive, these are not supportive.’ | вот пригодные дхармы, вот непригодные дхармы; | ||||
Tato yogāvacaro ahite dhamme apanudeti, hite dhamme upaggaṇhā'ti. | Then, the spiritual aspirant dispels non-beneficial mental states and takes up beneficial mental states; | тогда подвизающийся плохие дхармы гонит, хорошие дхармы удерживает, | ||||
Anupakāre dhamme apanudeti, upakāre damme upaggaṇhāti. | dispels non-supportive mental states and takes up supportive ones. | and takes up helpful mental states. | непригодные дхармы гонит, пригодные дхармы удерживает. | |||
Evaṃ kho, mahārāja, upaggaṇhanalakkhaṇā sati. | Thus, your majesty, does mindfulness have taking up as a distinguishing characteristic. | It is thus, sire, that taking up is a distinguishing mark of mindfulness. | Вот так, государь, свойство памятования – удерживать169. | |||
Bhāsitampetaṃ, mahārāja, bhagavatā – 'satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī"'ti. | And this too was said, your majesty, by the Blessed One: ‘I say, bhikkhus, that mindfulness is always useful.’ ” | And this, sire, was said by the Blessed One: ‘And I, monks, say that mindfulness is of value in everything.’” | Ведь есть изречение Блаженного, государь: «Памятование, монахи, я называю во всем нужным»170. | |||
"Kallosi, bhante nāgasenā"ti. | “You are clever, venerable Nāgasena! ” | “You are dexterous, revered Nāgasena.” | ‘Well put, Nāgasena!’ | – Прекрасно, почтенный Нагасена. | ||
Satilakkhaṇapañho terasamo. |