№1710Добавлено: Чт 19 Май 05, 12:44 (20 лет тому назад)
Статьи на Кругосвете очень неплохие.
Лучше всего было бы прочитать Трисвабхаванирдеша Васубандху.
Йогачару изучать лучше системно - всю целиком. Ведь тут все темы глубоко взаимосвязаны. Для введения очень неплоха работа Ильи Утехина УЧЕНИЕ ВИДЖНЯНАВАДИНОВ О ВОСЬМОМ СОЗНАНИИ. Прилагается.
utehin.zip
Описание:
Илья Утехин
УЧЕНИЕ ВИДЖНЯНАВАДИНОВ О ВОСЬМОМ СОЗНАНИИ
№1712Добавлено: Чт 19 Май 05, 19:25 (20 лет тому назад)
Я смотрю Трисвабхаванирдеша, это тоже самое что и Трисвабхавакарика.
Цитата:
The Work's Title
We indicate the titles under which this work appears in the colophons of the Sanskrit manuscripts and of the Tibetan translations:
Manuscript found by S. Levi: Trisvabhavakarika; Trisvabhavah. Manuscript of G. Tucci: Trisvabhavah; Trisvabhavah.
First Tibetan translation (3843 = 5243): Svabhavatrayaprave'sasadhana (3843), Svabhavatrayaprave''sasiddhi(5243).
Second Tibetan translation (4058 = 5559): Trisvabhavanirde'sa (both editions).
Owing to the divergencies of the titles attributed to this work it is difficult to decide which was the original one. We prefer to adopt the title given by the manuscript found by Sylvain Levi: Trisvabadvakarika.
Такая маленькая работа. Всего 38 карик, может есть и русский перевод?
№1714Добавлено: Чт 19 Май 05, 19:50 (20 лет тому назад)
Самому интересно. А на английском перевод в сети есть?
Е. А. Торчинов данную на тему:
ТРИСВАБХАВА — три уровня реальности согласно философии йогачара (см.).
В трактате Васубандху «Трисвабхава нирдеша» («Рассмотрение трех уровней реальности») приводится такой пример: некий маг (здесь — иллюзионист-фокусник) силой мантры на глазах у публики из куска дерева создает слона, поясняющего суть учения о трисвабхаве.
Согласно первому объяснению, слон, которого нет — ведь он лишь созданная магом иллюзия, — это уровень ментально сконструированной реальности, совершенно призрачной и нереальной по своей природе. Этот уровень называется «парикалпита», «сконструированная реальность». Но форма слона, или видимость слона, обладает относительной реальностью: ведь она воспринимается глазами зрителей, а следовательно, эмпирически наличествует. Это уровень относительно реального («паратантра»; дословно: «существующее с опорой на другое»). Отсутствие же иллюзорно сконструированного в относительно реальном (отсутствие парикалпиты в паратантре) есть уровень истинно или совершенно реального (паринишпанна). Другими словами, совершенно реальное — это отсутствие заблуждения (парикалпита) относительно . природы эмпирически реального (паратантра): паратантра, видимая именно как паратантра суть паринишпанна. В приведенном примере уровень паринишпанны реализуется тогда, когда зрители перестают заблуждаться относительно природы видимого ими слона, осознавая, что он — только .видимость и ничего более.
1) Парикалпита — это уровень реальности (или уровень познания, что для йогачаринов практически одно и то же); соответствующий обыденному мировосприятию. Это мир самосущих объективных вещей и самостоятельных субъектов, мир, как его понимает обыватель, судящий обо всем с позиций непосредственной данности в восприятии и простого здравого смысла. Это уровень ментальных конструкций (кальпана) и проекций омраченного сознания. Он подобен чистой иллюзии и имеет природу миража.
2) Паратантра — это уровень реальности, как ее понимает Абхидхарма и мадхьямака. Это мир «только лишь сознания», в котором нет ничего самосущего и в котором каждый феномен существует в зависимости от других феноменов в цепи их взаимообусловленности. Вся йогачаринская феноменология сознания, включая алая-виджняну, относится к анализу именно этого уровня. Он обладает относительной реальностью, будучи чистой видимостью, но не полной иллюзией. Разумеется, реальность этого уровня пуста по своей природе в соответствии с доктриной мадхьямаки.
Уровень паратантры детально анализируется йогачаринами на основе абхидхармистской методологии. Йогачарины выделяют сто дхарм (у сарвастивадинов список дхарм состоял из семидесяти пяти единиц), которые понимаются ими, естественно, только лишь как праджняптисат, то есть как конвенциональные (условные) единицы языка описания сознания и психического опыта.
3) Паринишпанна — это уровень совершенного знания, присущего Буддам. Это понимание пустотности паратантрического уровня по формуле «паратантра минус парикалпита равно паринишпанне». Видение паратантры как она есть, в ее «таковости» (татхата), и есть совершенное знание, лишенное субъектнообъектной дуальности.
Вторая интерпретация примера со слоном, данная в том же самом тексте, и практически сразу же за первой рисует совершенно иную картину: мантра, посредством которой из куска дерева возникает иллюзия слона, это алая-виджняна; слон, который есть чистая иллюзия, — парикалпита; видимая форма слона — паратантра и, наконец, кусок дерева — это паринишпанна. Таким образом, в этом примере уровень совершенной реальности отнюдь не есть «паратантра минус парикалпита». Это есть особый имеющий онтологический статус уровень, истинносущее, иллюзорно превращаемое различающим сознанием (алая-виджняна) в подобный миражу мир явлений, основывающийся на субъектно-объектной дихотомии. В буддийской терминологии это - Дхармовое Тело Будды, бхутататхтата (истинная реальность как она есть), Татхагатагарбха (здесь: природа Будды как истинная действительность), дхармата (природа дхарм) и даже Единый Ум (экачитта). _________________ Буддизм чистой воды
№1715Добавлено: Чт 19 Май 05, 19:54 (20 лет тому назад)
Дам ссылки какие знаю.
Цитата:
Ранняя виджнянавада. В одном из самых ранних сочинений виджнянавадинов, Самдхинирмочана-сутре (возможно, 2–3 вв.), Будда сообщает бодхисаттве Гунакаре о «трех природах», давая каждой из них определения.
The Lankavatara Sutra 710K
Translated for the first time from the original Sanskrit by Daisetz Teitaro Suzuki
Цитата:
Стихотворный трактат Васубандху (который одно время приписывался Нагарджуне) Трисвабхаванирдеша (Определения трех уровней реальности) специально посвящен, как следует из самого его названия, рассматриваемой теме.
№1717Добавлено: Чт 19 Май 05, 22:42 (20 лет тому назад)
Цитата:
Классическая виджнянавада. Первым памятником этого периода, в котором упоминаются «три природы», следует считать Мадхьянтавибхага-сутру, приписываемую Майтреянатхе.
№1787Добавлено: Вс 22 Май 05, 23:49 (20 лет тому назад)
То, что частично цитируется на Кругосвете, перевод John Powers с тибетского:
The Samdhinirmocana Sutra
The Questions of Gunakara
Chapter Six
Then Bodhisattva Gunakara1 questioned the Bhagavan: "Bhagavan, when you say 'Bodhisattvas are wise with respect to the character of phenomena,' Bhagavan, just how are Bodhisattvas wise with respect to the character of phenomena? For what reason does the Tathagata designate a Bodhisattva as being wise with respect to the character of phenomena?"
Цитата:
1 "With respect to [the name] Gunakara ('Source of Qualities'): Because [he] has accumulated the causes of [good] qualities for immeasurable eons, this is a case of a designation of a name from a causal point of view. Because [he] has accumulated both types of bases of [good] qualities-the collections of merit and wisdom-he is [called] Gunakara." (W, vol. ti [118]:493.5)
This entire chapter is quoted by Asanga in VS (P 5539, vol. 'i[111]:60a.2-62b.2). He states that the subject of this chapter is the character of phenomena (chos-rnams-kyi-mtshan-nyid, dharma-laksana).
The Bhagavan replied to the Bodhisattva Gunakara: "Gunakara, you are involved in [asking] this in order to benefit many beings, to bring happiness to many beings, out of sympathy for the world, and for the sake of the welfare, benefit, and happiness of many beings, including gods and humans. Your intention in questioning the Tathagata about this subject is good! It is good! Therefore, Gunakara, listen well and I will describe for you how [Bodhisattvas] are wise with respect to the character of phenomena.
"Gunakara, there are three characteristics of phenomena. What are these three? They are the imputational character, the other-dependent character, and the thoroughly established character.
"Gunakara, what is the imputational character of phenomena?2 It is that which is imputed as a name or symbol in terms of the own-being or attributes of phenomena in order to subsequently designate any convention whatsoever.
Цитата:
2 "Why is it called 'imputational' (kun-btags, parikalpita)? Because mental consciousness, having the aspects of immeasurable conceptions, just gives rise to error, [it is termed] 'imputational'. Also because its own character does not truly exists, but is merely perceived conceptually, it is called 'imputational'." (W, vol. ti [118]:496.4, citing MS) "'A character that gives rise to error' means that it has a character of unreal, erroneous objects of observation. 'Its own character does not truly exist' [because] its nature does not truly exist." (W citing Vasubandhu's commentary, 496.7)
"The imputational character is a character that is posited in the manner of names and terminology, but is not posited through its own character. Since it is utterly non-existent in terms of both of the two truths, it lacks own-being due to lacking own-being in terms of character." (B, vol. cho [205]:213.5)
"Gunakara, what is the other-dependent character of phenomena? It is simply the dependent origination of phenomena. It is like this: Because this exists, that arises; because this is produced, that is produced. It ranges from: 'Due to the condition of ignorance, compositional factors [arise],' up to: 'In this way, the whole great assemblage of suffering arises.'3
Цитата:
3 "The 'other-dependent (gzhan-dbang, paratantra) character' is the own-being of internal and external phenomena that are dependently arisen through the power of other conditions, Because the own-being of things that are apprehended objects and apprehending subjects are produced due to the power of other causes and conditions, it is the 'other-dependent character'." (B, vol. cho [205]: 187.7) "The other-dependent character is produced by the power of other conditions but is not [produced] through its nature. Therefore-since it exists merely [like] a magician’s illusions in terms of conventional truths-it is a lack of own-being due to being a lack of own-being in terms of production. Since it does not have ultimate lack of own-being because it is not an object of observation for purification, it is not an ultimate lack of own-being because it is not an ultimate truth. Therefore, it is a lack of own-being, and the thoroughly established character is the ultimate, and the ultimate is distinguished by being the lack of own-being of all phenomena. Because [the thoroughly established character] is both the ultimate truth and a lack of own-being, it is a lack of own-being due to being the ultimate lack of own-being." (B 213.6. See also pp. 99-105 if this Sutra, т.е следующая глава.)
"Because this exists, that arises" indicates that [effects] arise from conditions unalterably. "Because this is produced, that is produced" indicates that objects are produced from conditions that are impermanent. This is because production of an effect from causes that do not give rise to any phenomenon is not established. The phrase, "due to the condition of ignorance, compositional [factors] arise," indicates that [effects] are produced from conditions that are potencies. Although phenomena are unfluctuating and impermanent, and effect does not arise from any condition. Why is this? Since there are different divisions of potencies of phenomena, it is said that "there are [the links of dependent origination] ranging from the arising of compositional factors due to the power of birth." "The whole great assemblage of suffering" indicates that there is no beginning or end to the accumulation of suffering. (W, vol. ti [118]:504-5)
"Gunakara, what is the thoroughly established character of phenomena? It is the suchness of phenomena. Thorough diligence and thorough proper mental application, Bodhisattvas establish realization and cultivate realization of [the thoroughly established character]. Thus it is what establishes [all the stages] up to unsurpassed, complete, perfect enlightenment.4
Цитата:
4 "Because [the thoroughly established character] does not change into something else, because it is an object of observation for purification, because it is supreme of all virtuous phenomena, it is called the 'thoroughly established character' in the sense of being supreme. (W quoting MS, vol. ti [118]:499.7) "'Because it does not change into something else' it is not a false phenomenon. It is like a minister who is free from falsity." (W quoting Vasubandhu, 500.1)
"The 'thoroughly established character' is correct knowledge and suchness that are distinguished by having been transformed and by being the suchness of phenomena." (B, vol. cho [205]:187.6)
"Gunakara, for example, the imputational character should be viewed as being like defects of clouded vision5 in the eyes of a person with clouded vision. Gunakara, for example, the other-dependant character should be viewed as being like the appearance of manifestations of clouded vision in that very [person], manifestations which appear as a net of hairs, or as insects, or as sesame seeds; or as a blue manifestation, or a yellow manifestation, or a red manifestation, or a white manifestation.
Цитата:
5 "Clouded vision" (rab-rib, timira) indicates a wide range of visual defects, including occluded or hazy vision, seeing spots or lines in the visual field that may look like a net of hairs, insects, sesame seeds, etc., or perceiving colors incorrectly. (See W, vol. ti [118]:517.5, 518.6; Vimsatika-karika-vrtti 161, verse 2 and commentary)
"Gunakara, for example, the thoroughly established character should be viewed as being like the unerring objective reference, the natural objective reference of the eyes when that person’s eyes have become pure and free from the defects of clouded vision.
"Gunakara, for example, when a very clear crystal comes in contact with the color blue, it then appears as a precious gem, such as a sapphire or a mahanila.6 Further, by mistaking it for a precious gem such as a sapphire or mahanila, sentient beings are deluded.
Цитата:
6 Mahanila (mthon-ka-chen-po) is a blue-colored gem.
"When it comes in contact with the color red, it then appears as a precious gem such as a ruby and, by mistaking it for a precious gem such as a ruby, sentient beings are deluded. When it comes in contact with the color green, it then appears as a precious gem such as an emerald and, further, by mistaking it for a precious gem such as an emerald, sentient beings are deluded. When it comes in contact with the color gold, it then appears as gold and, further, by mistaking it for gold, sentient beings are deluded.
"Gunakara, for example, you should see that in the same way as a very clear crystal comes in contact with color, the other-dependent character comes in contact with the predispositions for conventional designations that are the imputational character. For example, in the same way as a very clear crystal is mistaken for a precious substance such as a sapphire, a mahanila, a ruby, an emerald, or gold, see how the other-dependent character is apprehended as the imputational character.
"Gunakara, for example, you should see that the other-dependent nature is like that of very clear crystal. For example, a clear crystal is not thoroughly established in permanent, permanent time or in everlasting, everlasting time as having the character or precious substance like a sapphire, a mahanila, a ruby, an emerald, or gold, and is without the natures [of such things].
"In the same way, you should see that since the other-dependent character is not thoroughly established in permanent, permanent time, or in everlasting, everlasting time as being the imputational character, and is without its nature, it is the thoroughly established character.
"Gunakara, in dependence upon names that are connected with signs, the imputational character is known. In dependence upon strongly adhering to the other-dependent character as being the imputational character, the other-dependent character is known. In dependence upon absence of strong adherence to the other-dependent character as being the imputational character, the thoroughly established character is known.7
Цитата:
7 "In that way, through entering into [understanding of] the character of objects that appear in the manner of mental verbalizations, those Bodhisattvas enter into [understanding of] the imputational character. Through entering into [understanding of] cognition-only, they enter into [understanding of] the other-dependent character. How do they enter into [understanding of] the thoroughly established character? They enter after having reversed even conceptions of cognition-only." (W, vol. ti [118]:538.1, citing MS) "At that time, since objects of observation and observers are equalized for those Bodhisattvas, the non-conceptual exalted wisdom of equality arises. Therefore, those Bodhisattvas have entered into [understanding of] the thoroughly established character." (W 538.6)
"Gunakara, when Bodhisattvas know the imputational character as it really is with respect to the other-dependent character of phenomena, then they know characterless phenomena as they really are.
"Gunakara, when Bodhisattvas know the other-dependent character as it really is, then they know the phenomena of afflicted character as they really are.
"Gunakara, when Bodhisattvas know the thoroughly established character as it really is, then they know the phenomena of purified character as they really are.
"Gunakara, when Bodhisattvas know characterless phenomena as they really are with respect to the other-dependent character, then they completely abandon phenomena of afflicted character. When they have completely abandoned phenomena of afflicted character, they realize phenomena of purified character.
"Therefore, Gunakara, Bodhisattvas know the imputational character of phenomena, the other-dependent character, and the thoroughly established character of phenomena as they really are. Once they know characterlessness, the thoroughly afflicted character, and the purified character as they really are, then they know characterless phenomena as they really are. They completely abandon the phenomena of afflicted character, and when they have completely abandoned phenomena of afflicted character, then they realize phenomena of purified character.
"This is how Bodhisattvas are wise with respect to the character of phenomena. When the Tathagata designates Bodhisattvas as being wise with respect to the character of phenomena, he designates then as such for this very reason."
Then the Bhagavan spoke these verses:
"When one knows characterless phenomena,
one abandons phenomena of afflicted character.
When one abandons phenomena of afflicted character,
one attains phenomena of pure character.
"Heedless beings, overcome by faults and lazy,
do not consider the faults of compounded phenomena.
Weak regarding stable and fluctuating phenomena,
they are objects of compassion."
This completes the sixth chapter of Gunakara.
Следущая глава тоже интересная.
Последний раз редактировалось: test (Вт 24 Май 05, 06:16), всего редактировалось 1 раз
№1813Добавлено: Вт 24 Май 05, 02:21 (20 лет тому назад)
В Кругосвете явно перевод той же главы, смотрим:
Кругосвет: обусловленная – это «зависимое происхождение, а именно, если есть одно, есть и другое, и при возникновении одного возникает другое, или, по-другому, санскары обусловлены незнанием и т.д.»; Пауэрс: "Gunakara, what is the other-dependent character of phenomena? It is simply the dependent origination of phenomena. It is like this: Because this exists, that arises; because this is produced, that is produced. It ranges from: 'Due to the condition of ignorance, compositional factors [arise],' up to: 'In this way, the whole great assemblage of suffering arises.'3
Похоже.
Кругосвет: реальность, называемая совершенной, – это «истинная природа вещей, постигаемая бодхисаттвами благодаря их энергии и сосредоточенности ума, а также концентрация [мысли] на этом постижении благодаря полноте знания». Пауэрс: "Gunakara, what is the thoroughly established character of phenomena? It is the suchness of phenomena. Thorough diligence and thorough proper mental application, Bodhisattvas establish realization and cultivate realization of [the thoroughly established character]. Thus it is what establishes [all the stages] up to unsurpassed, complete, perfect enlightenment.4
Похоже.
Кругосвет: Реальность воображаемая есть «конвенциональное распределение имен посредством приписывания вещам определенной природы или спецификаций с целью обозначения их в языковой практике»; Пауэрс: "Gunakara, what is the imputational character of phenomena?2 It is that which is imputed as a name or symbol in terms of the own-being or attributes of phenomena in order to subsequently designate any convention whatsoever.
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Всего 38 карик, может есть и русский перевод?