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Четыре Благородные Истины

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12909СообщениеДобавлено: Пт 10 Мар 06, 15:12 (11 лет тому назад)     Ответ с цитатой

Не все и не всё разумеется, но вот те, о которых обычно идет речь, они как раз да.
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13918СообщениеДобавлено: Вс 19 Мар 06, 09:43 (11 лет тому назад)     Ответ с цитатой

В Панчавимшатисахасрика-праджняпарамите Будда по поводу 4х Истин говорит следующее:

I 2,2. Instructions about the truths.

I 2,2a. Instructions about the truth of ill.
    Sariputra: How is a Bodhisattva, a great being, who is joining (exertising) himself, to be called "joined to perfect wisdom"?
    The Lord: (AI) Here. Sariputra, a Bodhisattva, a great being, who is joined to the emptiness of form is to be called "joined", And so if he is joined to the emptiness of feeling, etc.; (P44) of the eye to mind, of sight-objects to mind-objects, of eye-element, sight-object-element; of sight-objects to mind-objects, of eye-element, sight-object-element; eye-consciousness-elelment, etc. to: mind-consciousness-element; of suffering, origination, stopping, path; and of ignorance, etc. to: decay and death. (II) Joined to the emptiness of all dharmas is he to be called "joined". Of whichever conditioned and unconditioned dharmas he may have formed a notion, joined to the emptiness of all those dharmas is he to be called "joined". Moreover, Sariputra, a Bodhisattva, a great being, who courses in perfect wisdom, should be called "joined" if he is joined to the emptiness of the essential original nature. It is thus, Sariputra, that the Bodhisattva, the great being who courses in perfect wisdom is, when joined to these seven emptinesses, to be called "joined". It is thus, Sariputra, that he who courses in perfect wisdom by means of these seven emptinesses should, because of that, not even be called "joined" or "unjoioned". (III) And why? Because there he does not review form, etc., as "joined", or as "unjoioned".

I 2,2b. Instructions about the truth of origination.
    (BI) He does not (P45) review form, etc., as either subject to production, or as subject to stopping. (II) He does not review form, etc., as either subject to defilement, or as subject to purification. (III) He does not review form as connecting with feeling; feeling as connecting with form; feeling as connecting with perception; perception as connecting with feeling; perception as connecting with impulses; impulses as connecting with perception; impulses as connected with consciousness; consciousness as connecting with impulses. And why? Because no dharma connects with any other dharma, nor does is disconnect; it is not joined nor disjoined--on account of the emptiness of their essential original nature. (IV) That which is emptiness, that is not form, etc. (V) Because the emptiness of form does not molest, the emptiness of feeling does not feel, the emptiness of perception foes not perceive, the emptiness of impulses does not put together, the emptiness of consciousness is not aware. (P46) (VI) And why? Form is not one thing, and emptiness another; emptiness is not one thing , and form another. The very form is emptiness, the very emptiness is form. and so forth feeling, etc.

I 2,2c. Instructions about the truth of stopping.
    (CI) And that emptiness, that is neither produced nor stopped, is neither defiled nor purified, does not decrease or increase; and that which is neither produced nor stopped, neither defiled not purified, neither decreased nor increased, that is not past, future, or present. (II) There is no form in it, no feeling, etc.; no eye, etc. to: no mind; no form, etc, to: no mind-objects; no eye-element, etc. to: no mind-consciousness-element; no ignorance, no stopping of ignorance, etc. to: (P47) no decay and death, no stopping of decay and death; no suffering and no comprehension of suffering; no origination and no forsaking of origination; no stopping and no realization of stopping; no path and no development of the path; no attainment, and no reunion; no Streamwinner, and no fruit of Streamwinner; etc. to: no Bodhisattva, and no knowledge of the modes of the path; no Buddha, and no enlightenment. (III) It is in this sense, Sariputra, that a Bodhisattva, a great being who courses in perfect wisdom, is to be called "joined".

I 2,2d. Instructions about the truth of the path.
    (DI) One who courses in perfect wisdom does not review himself as "joined" to the perfection of giving, nor as "not joined" to it. And so with the other perfections, with form (P48), etc., to:  the cognition of the All-knowing. Also by this method should it be known that a Bodhisattva, a great being, who has been thus joined to perfect wisdom, is to be called "joined". (II) Moreover, a Bodhisattva, a great being who courses in perfect wisdom, does not join emptiness with emptiness, nor is emptiness a matter for joining; he does not join the signless with the signless, not is the signless a matter for joining, he does not join the wishless with the wishless, nor is the wishless a matter for joining. And why? Becasue emptiness is not a matter for joining, or disjoining. When he thus joins himself a Bodhisattva, the great being, is to be called "joined, joined to perfect wisdom". (III) Moreover, a Bodhisattva, a great being who courses in perfect wisdom, plunges into the own-mark emptiness of dharmas. But when he does so, he does not join with form, etc., nor disjoin (himself) from it.  He does not join with form, etc. at the beginning or at the end, or in the present. He truly does not review the beginning, end, or present. When he thus joins himself, a Bodhisattva, a great being, is to be called "joined, joined to perfect wisdom". (P49) (IV) Moreaver, a Bodhisattva, a great being who courses in perfect wisdom, does not join the beginning with the end, nor the end with the beginning, nor the present with the beginning or end, nor the end with the beginning or the present, nor the beginning with the end or the present. And that is no account of emptiness of the (three) periods of time. When he thus joins himself, a Bodhisattva, a great being, is to be called "joined, joined to perfect wisdom".
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13919СообщениеДобавлено: Вс 19 Мар 06, 09:52 (11 лет тому назад)     Ответ с цитатой

Коммент Конзе:
Цитата:
   A3c. The preliminary instructions next deal with the Yoga of perfect wisdom. The translation is not easy to follow because of the ambiguities of the word yoga, and of its derivatives yukta and yojayati, which are used in many shades of meaning, and have to be rendered by "joins", "join up", "undertaking", "endeavour", "endeavouring", "discipline", and so on.
   The argiment begins with a reinterpretation of the four holy Truths of the sermon at Benares (A-D). The connection if not immediately obvious at first sight, and requires prolonged study to be noticed. ...
essential nature судя по сноскам и ссылкам скорей всего prakriti.
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22381СообщениеДобавлено: Вс 01 Окт 06, 03:09 (10 лет тому назад)     Ответ с цитатой

Рассмотрим Четыре благородные истины так.

Истина страдания, причины, прекращения и пути.

1. Страдания. Есть страдание. Все есть страдание. Всё составное есть страдание. И конкретно пять упаданаскандх, это дуккха. Саббе санкхара дуккха.
2. Причины. Страдание не безпричинно, а у страдания есть причина. Страдание имеет обусловленную природу. Причина страдания однако называется разная, то танха, то неведение.
3. Прекращение. Прекращение причины прекращает страдание. Во время первой проповеди Конданна по этому поводу обрел око Дхармы: всё что возникает - прекращается. Тоест ьпостиг обусловленную природу - все имеющее причинную природу контролируется причинами, возникает и прекращается в следствии причин.
4. Пути. Способ прекращения -- Восьмеричиный благородный путь.

Возвращаясь к праджняпарамитским 4БИ.
2я БИ:
Because no dharma connects with any other dharma, nor does is disconnect; it is not joined nor disjoined--on account of the emptiness of their essential original nature.
Если всё имеет причины, то нельзя различить причиность так как нет безпричинности.

Безпричинности вобще никак нет. Это и необходимо понять.
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