Филологические конвульсии (asmimāna)

Frithegar
Предлагаю попробовать формулировать без использования забавного словечка "оячивание" и без ambigious word Atman.

И если уж смотрим в словари, то видим:
asmi: [1st sing. of as] I am. - склонение местоимения. (мн.число 1-го лица будет asma)
При этом compound Asmimāna в записях Рис-Дэвидса: [asmi + māna] the pride that says "I am", pride of self, egotism (same in B.Sk. e.g. Divy 210, 314) Vin i.3; D iii.273; M i.139, 425; A iii.85; Ps i.26; Kvu 212; DhA
то есть, в общем-то, именно то, про что вы и говорите, но без излишнего "умствования".

Также есть подробное изложение того, как asmi связано с atthi
http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:549.pali

... и далее развивается эта оячивающая способность так:

Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti

Еще раз первые слова этого фрагмента: «Когда "вот, оячиваю" (Asmīti) монахи, осознается - тогда "вот, оячиваю тут" (itthasmīti) существует» Asmīti, bhikkhave, sati itthasmīti hoti ... и далее: "evaṃsmīti hoti" - перевод: "вот, таким образом, вот так оячиваю существует". Далее: "aññathāsmīti hoti" - перевод: "другим путем, по-другому оячиваю - это существует". Далее: "asasmīti hoti" - перевод (как я понял): "хорошо или успешно оячиваю - это существует". И, наконец: "satasmīti hoti" - перевод: "внимательно и запоминая оячиваю - это существует"

Примерно такой перевод, как я это понимаю. Тут описывается развитие оячивания от первичного, простого "вот, оячиваю" вообще и до той стадии, когда существо уже вполне "поймано" в сети иллюзии (не надо забывать, как назван первичный вид жажды, это "ловец") и уже внимательно и запоминая что-то оячивает. Существо понимает, что оячивает что-то "успешно" или "хорошо" как я перевел этот термин (asasmīti) - и с этого этапа начинает оячивать уже запоминая внимательно этот процесс (satasmīti) ... этот этап окончен.

Есть mano (ум) - именно посредством ума воспринимаются дхаммы.

И есть māna (гордость, самомнение) - качество, относящееся к числу высших оков (то есть, оков, преодолеваемых на пути араханта). Они и пишутся по-разному, и произносятся по-разному, и значения имеют разные.

практический буддизм говорит: "ведана анатта" - это значит ,что "ведана или чувства не субъективны". Или "санна анатта" - "абстрактные идеи не субъектвины". И так далее, вплоть до того, что "все дхамма не субъективны". На самом деле осознать это в реальности достаточно страшно. Хотя бы отчасти. Когда мысли или чувства осознаются объективными

Mano & Mana(s)
Mano & Mana(s) (nt.) [Vedic manaḥ, see etym. under maññati] I. Declension. Like all other nouns of old s -- stems mano has partly retained the s forms (cp. cetah>ceto) & partly follows the a -- declension. The form mano is found throughout in cpds. as mano˚, the other mana at the end of cpds. as ˚mana. From stem manas an adj. manasa is formed and the der. mānasa & manassa ( -- ˚). -- nom. mano freq.; & manaŋ Dh 96, acc. mano Sn 270, 388; SnA 11, and freq.; also manaŋ Sn 659=A ii.3; v.171=Nett 132; Sn 678; Cp i.85; Vism 466; gen. dat. manaso Sn 470, 967; Dh 390 (manaso piya); Pv ii.111 (manaso piya=manasā piya PvA 71); instr. manasā Sn 330, 365, 834 (m. cintayanto), 1030; M iii.179; Dh 1; Pv ii.97 (m. pi cetaye); also manena DhA i.42; DhsA 72; abl. manato S iv.65; DhA i.23; Vism 466; loc. manasmiŋ S iv.65; manamhi Vism 466; also mane DhA i.23, & manasi (see this in compn manasi karoti, below). -- II. Meaning: mind, thought D iii.96, 102, 206, 226, 244, 269, 281; S i.16, 172; ii.94; M iii.55; A iii.443; v.171; Sn 77, 424, 829, 873; Dh 116, 300; Sdhp 369. -- 1. Mano represents the intellectual functioning of consciousness, while viñnāṇa represents the field of sense and sense -- reaction ("perception"), and citta the subjective aspect of consciousness (cp. Mrs. Rh. D. Buddhist Psychology p. 19) -- The rendering with "mind" covers most of the connotation; sometimes it may be translated "thought." As "mind" it embodies the rational faculty of man, which, as the subjective side in our relation to the objective world, may be regarded as a special sense, acting on the world, a sense adapted to the rationality (reasonableness, dhamma) of the phenomena, as our eye is adapted to the visibility of the latter. Thus it ranges as the 6th sense in the classification of the senses and their respective spheres (the āyatanāni or relations of subject and object, the ajjhattikāni & the bāhirāni: see āyatana 3). These are: (1) cakkhu (eye) which deals with the sight of form (rūpa); (2) sota (ear) dealing with the hearing of sound (sadda); (3) ghāna (nose) with the smelling of smells (gandha); (4) jivhā (tongue), with the tasting of tastes (rasa); (5) kāya (touch), with the touching of tangible objects (phoṭṭhabba); (6) mano, with the sensing (viññāya) of rational objects or cognisables (dhamma). Thus it is the sensus communis (Mrs. Rh. D. Buddh. Psych. 140, 163) which recognises the world as a "mundus sensibilis" (dhamma). Both sides are an inseparable unity: the mind fits the world as the eye fits the light, or in other words: mano is the counterpart of dhammā, the subjective dh. Dhamma in this sense is the rationality or lawfulness of the Universe (see dhamma B. 1), Cosmic Order, Natural Law. It may even be taken quite generally as the "empirical. world" (as Geiger, e. g. interprets it in his Pali Dhamma p. 80 -- 82, pointing out the substitution of vatthu for dhamma at Kvu 126 sq. i. e. the material world), as the world of "things," of phenomena in general without specification as regards sound, sight, smell, etc. -- Dhamma as counterpart of mano is rather an abstract (pluralistic) representation of the world, i. e. the phenomena as such with a certain inherent rationality; manas is the receiver of these phenomena in their abstract meaning, it is the abstract sense, so to speak. Of course, to explain manas and its function one has to resort to terms of materiality, and thus it happens that the term vijānāti, used of manas, is also used of the 5th sense, that of touch (to which mano is closely related, cp. our E. expressions of touch as denoting rational, abstract processes: warm & cold used figuratively; to grasp anything; terror -- stricken; deeply moved feeling>Lat. palpare to palpitate, etc.). We might say of the mind "sensing," that manas "senses" (as a refined sense of touch) the "sensibility" (dhamma) of the objects, or as Cpd. 183 expresses it "cognizable objects." See also kāya II.; and phassa. -- 2. In Buddhist Psychological Logic the concept mano is often more definitely circumscribed by the addition of the terms (man -- )āyatana, (man -- )indriya and (mano -- )dhātu, which are practically all the same as mano (and its objective correspondent dhammā). Cp. also below No. 3. The additional terms try to give it the rank of a category of thought. On mano -- dhātu and m -- āyatana see also the discourse by S. Z. Aung. Cpd. 256 -- 59, with Mrs. Rh. D.'s apt remarks on p. 259. -- The position of manas among the 6 āyatanas (or indriyas) is one of control over the other 5 (pure and simple senses). This is expressed e. g. at M i.295 (commented on at DhsA 72) and S v.217 (mano nesaŋ gocara -- visayaŋ paccanubhoti: mano enjoys the function -- spheres of the other senses; cp. Geiger, Dhamma 81; as in the Sānkhya: Garbe, Sānkhya Philosophie 252 sq.). Cp. Vin i.36; "ettha ca te mano na ramittha rūpesu saddesu atho rasesu." -- 3. As regards the relation of manas to citta, it may be stated, that citta is more substantial (as indicated by translation "heart"), more elemental as the seat of emotion, whereas manas is the finer element, a subtler feeling or thinking as such. See also citta2 I., and on rel. to viññāṇa & citta see citta2 IV. 2b. In the more popular opinion and general phraseology however manas is almost synonymous with citta as opposed to body, cittaŋ iti pi mano iti pi S ii.94. So in the triad "thought (i. e. intention) speech and action" manas interchanges with citta: see kāya III. -- The formula runs kāyena vācāya manasā, e. g. M iii.178 (sucaritaŋ caritvā); Dh 391 (natthi dukkaṭaŋ), cp. Dh 96; santaŋ tassa manaŋ, santā vācā ca kamma ca. Besides with citta: kāyena vācāya uda cetasā S i.93, 102; A i.63. rakkhitena k. vācāya cittena S ii.231; iv.112. -- It is further combd with citta in the scholastic (popular) definition of manas, found in identical words at all Cy. passages:

-- 521 --
"mano" is "cittaŋ mano mānasaŋ hadayaŋ, paṇḍaraŋ, man -- āyatanaŋ . . . mano -- viññāna -- dhātu" (mind sensibility). Thus e. g. at Nd1 3 (for mano), 176 (id.); Nd2 494 (which however leaves out cittaŋ in exegesis of Sn 1142, 1413, but has it in No. 495 in exegesis of Sn 1039); Dhs 6 (in defn of citta), 17 (of man' indriyaŋ), 65 (of man -- āyatanaŋ), 68 (of mano -- viññṇa -- dhātu). <-> The close relation between the two appears further from their combn in the formula of the ādesanā -- pāṭihāriyaŋ (wonder of manifestation, i. e. the discovery of other peoples' thoughts & intentions), viz. evam pi te mano ittham pi te mano iti pi te cittaŋ: "so & so is in your mind . . . so & so are your emotions"; D i.213= iii.103=A i.170. -- At S i.53 both are mutually influenced in their state of unsteadiness and fear: niccaŋ utrastaŋ idaŋ cittaŋ (heart), niccaŋ ubbiggaŋ idaŋ mano (mind). The same relation (citta as instrument or manifestation of mano) is evident from J i.36, where the passage runs: sīho cittaŋ pasādesi. Satthā tassa manaŋ oloketva vyākāsi . . . At PvA 264 mano (of Pv iv.71) is expld by cittaŋ; pīti mano of Sn 766 (glad of heart) expld at SnA 512 by santuṭṭha -- citto; nibbānamanaso of Sn 942 at SnA 567 by nibbāna -- ninna -- citto. In the phrase yathā -- manena "from his heart," i. e. sincerely, voluntarily DhA i.42, mano clearly acts as citta. -- 4. Phrases: manaŋ uppādeti to make up one's mind, to resolve DhA ii.140 (cp. citt' uppāda); manaŋ karoti: (a) to fix one's mind upon, to give thought to, find pleasure or to delight in (loc.) J iv.223 (rūpe na manaŋ kare=itthi -- rūpe nimittaŋ na gaṇheyyāsi C. Cp. the similar & usual manasi -- karoti in same sense); vi.45 (Pass. gīte karute mano); (b) to make up one's mind DhA ii.87; manaŋ gaŋhāti to "take the mind," take the fancy, to please, to win approval J iv.132; DhA ii.48. -- III. ˚mana: dhamm -- uddhacca -- viggahita˚ A ii.157 (read ˚mano for ˚manā); sankiliṭṭha -- manā narā Th 2, 344; atta˚ pleased; gedhita˚ greedy Pv ii.82; dum˚ depressed in mind, sad or sick at heart D ii.148; S i.103; Vin i.21; A ii.59, 61, 198; Th 2, 484; J i.189; opp. sumana elated, joyful Pv ii.948 (=somanassajāta PvA 132); pīti˚ glad or joyful of heart Sn 766 (expld by tuṭṭha -- mano, haṭṭha -- mano, attamano etc. at Nd1 3; by santuṭṭha -- citto at SnA 512). -- IV. manasi -- karoti (etc.) to fix the mind intently, to bear in mind, take to heart, ponder, think upon, consider, recognise. -- 1. (v.) pres. 1st pl. ˚karoma Vin i.103; imper. 2nd sg. ˚karohi, often in formula "suṇāhi sādhukaŋ m. -- k." "harken and pay attention" D i.124, 157, 249; cp. M. i.7; A i.227; pl. 2nd ˚karotha A i.171; D i.214 (+vitakketha); Pot. ˚kareyyātha D i.90 (taŋ atthaŋ sādhukaŋ k.); ppr. ˚karonto DhsA 207; ger. ˚katvā A ii.116 (aṭṭhikatvā+. . . ohitasoto suṇāti); Pv iii.25 (a˚=anāvajjetvā PvA 181); VvA 87, 92; PvA 62; grd. ˚kātabba Vism 244, 278; DhsA 205; aor. manas -- âkāsi M ii.61; 2nd pl. (Prohib.) (mā) manasâkattha D i.214; A i.171. Pass. manasi -- karīyati Vism 284. -- 2. (n.) manasikāra attention, pondering, fixed thought (cp. Cpd. 12, 28, 40, 282) D iii.104, 108 sq., 112, 227 (yoniso), 273 (ayoniso); M i.296; S ii.3 (cetanā phasso m.); iv.297 (sabba -- nimittānaŋ a˚ inattention to all outward signs of allurement); Nd1 501 (ayoniso); Vbh 320, 325, 373 (yoniso), 425; Vism 241 (paṭikūla˚); VbhA 148 (ayoniso), 248 sq. (as regards the 32 ākāras), 251 (paṭikkūla˚), 255 (n'âtisīghato etc.), 270 (ayoniso), 500; DhA ii.87 (paṭikkula˚); DhsA 133. -- sammā manasikāraŋ anvāya by careful pondering D i.13, 18≈. As adj. (thoughtful) at ThA 273. -- The defn of m. at Vism 466 runs as follows: "kiriyā -- kāro, manamhi kāro m. purima -- manato visadisaŋ manaŋ karotī ti pi m. Svāyaŋ: ārammaṇa -- paṭipādako vīthi -- paṭipādako javana -- p.˚ ti ti -- ppakāro." -- Cpds.: -- kusalatā proficiency in attention D iii.211; -- kosalla id. VbhA 56 (in detail), 224, 226 sq.; Vism 241 (tenfold), 243 (id., viz. anupubbato, nâtisīghato, nâtisāṇikato etc.); PvA 63 (yoniso˚); -- vidhāna arrangement of attention VbhA 69, 71; -- vidhi rule or form of attention Vism 278 (eightfold, viz. gaṇanā, anubandhanā, phusanā, ṭhapanā, sallakhaṇā, vivaṭṭanā, pārisuddhi, tesañ ca paṭipassanā ti). -- The composition form of manas is mano˚, except before vowels, when man' takes its place (as man -- āyatana VbhA 46 sq.).
  -- angaṇa (man˚) sphere of ideation (Dhs. trsl. § 58) D iii.243, 280 and passim. -- āvajjana representative cognition: Cpd. 59. -- indriya (man˚) mind -- faculty, category of mind, faculty of ideation (cp. Dhs. trs. § 17; Cpd. pp. 183, 184) D i.70 (with other senses cakkh -- undriyaŋ etc.) iii.226, and passim. -- kamma work of the mind, mental action, associated with kāyakamma (bodily action) and vacī˚ (vocal action) A i.32, 104; Pug 41; Dhs 981 (where omitted in text). -- java [cp. Vedic manojava] swift as thought Vv 6329; PvA 216 (assājāniya). -- daṇḍa "mind -- punishment" (?) corresponding to kāya˚ & vacī -- daṇḍa, M i.372 sq. (Neumann, trsls "Streich in Gedanken"). -- duccarita sin of the mind or thoughts Dh 233; Nd1 386; Pug 60. -- dosa blemish of mind A i.112. -- dvāra door of the mind, threshold of consciousness VbhA 41; DhsA 425, cp. Dhs. trsl. 3 (2p. 2); Cpd. 10. -- dhātu element of apprehension, the ideational faculty (cp. Dhs. trsl. 129, 2p. 119, 120; and p. 2lxxxv sq.) Dhs 457 sq.; Vbh 14, 71, 87 sq., 144, 302; Vism 488; VbhA 80, 81, 239 (physiological foundation), 405; DhsA 263, 425; KhA 53. -- padosa anger in mind, ill -- will D iii.72; M i.377; Sn 702; J iv.29; Dhs 1060 (cp. DhsA 367: manaŋ padussayamāno uppajjatī ti, i. e. to set one's heart at anger). -- padosika (adj.) debauched in mind (by envy & ill -- will), N. of a class of gods D i.20; VbhA 498, 519. Cp. Kirfel, Kosmographie, p. 193 & Kern (Toev. i.163), slightly different: from looking at each other too long. -- pasāda tranquillity of the mind, devotional feeling (towards the Buddha) DhA i.28. -- pubbangama directed by mind, dominated by thought (see pubba2) Dh 1, 2; cp. DhA i.21, 35. -- bhāvanīya of right mind -- culture, self -- composed S iii.1; M iii.261; Vv 3413 (cp. VvA 152: mana -- vaḍḍhanaka); Miln 129. Kern, Toev. i.163 trsls "to be kept in mind with honour." -- mattaka, in phrase mana -- mattakena (adv.) "by mere mind," consisting of mind only, i. e. memorial, as a matter of mind J iv.228. -- maya made of mind, consisting of mind, i. e. formed by the magic power of the mind, magically formed, expld at Vism 405 as "adhiṭṭhāna -- manena nimmitattā m."; at DA i.120 as "jhāna -- manena nibbatta"; at DhA i.23 as "manato nipphanna"; at VvA 10 as "bāhirena paccayena vinā manasā va nibbatta." -- Dh 1, 2; J vi.265 (manomayaŋ sindhavaŋ abhiruyha); Sdhp 259; as quality of iddhi: Vism 379, 406. -- Sometimes a body of this matter can be created by great holiness or knowledge; human beings or gods may be endowed with this power D i.17 (+pītibhakkha, of the Ābhassaras), 34 (attā dibbo rūpī m. sabbanga -- paccangī etc.), 77 (id.), 186 (id.); Vin ii.185 (Koliya -- putto kālaŋ kato aññataraŋ mano -- mayaŋ kāyaŋ upapanno); M i.410 (devā rūpino m.); S iv.71; A i.24; iii.122, 192; iv.235; v.60. -- ratha desired object (lit. what pleases the mind), wish Vism 506 (˚vighāta+icchā -- vighāta); ˚ŋ pūreti to fulfil one's wish Mhvs 8, 27 (puṇṇa -- sabbamanoratha). Manoratha -- pūraṇī (f.) "the wish fulfiller" is the name of the Commentary on the Anguttara Nikāya. -- rama pleasing to the mind, lovely, delightful Sn 50, 337, 1013; Dh 58; Pv ii.958 (phoṭṭhabba), Mhvs 18, 48; VvA 340. -- viññāṇa representative cognition, rationality Vism 489; VbhA 150 (22 fold); DhsA 304, cp. Dhs. trsl. 170 (2p. 157); -- dhātu (element of) representative intellection, mind cognition, the 6th of the viññāṇadhātus or series of cognitional elements corresponding to and based on the 12 simple dhātus, which are the external & internal sense -- relations (=āyatanāni) Dhs 58; Vbh 14, 71, 87, 89, 144, 176 and passim. See also above II. 3 and discussions at Dhs. trsl. 132 (2p. 122) &

-- 522 --
introd. p. 53 sq.; Cpd. 1232, 184. -- viññeyya to be comprehended by the mind (cp. Dialogues ii.281n) D ii.281; M iii.55, 57; J iv.195. -- vitakka a thought (of mind) S i.207=Sn 270 (mano is in C. on this passage expld as "kusala -- citta" SnA 303). -- sañcetan' āhāra "nutriment of representative cogitation" (Dhs. trsl. 31) S ii.11, 13, 99; Dhs 72; Vism 341. -- satta "with mind attached," N. of certain gods, among whom are reborn those who died with minds absorbed in some attachment M i.376. -- samācāra conduct, observance, habit of thought or mind (associated with kāya˚ & vacī˚) M ii.114; iii.45, 49. -- silā (cp. Sk. manaḥ -- śila) red arsenic, often used as a powder for dying and other purposes; the red colour is frequently found in later (Cy.) literature, e. g. J v.416 (+haritāla yellow ointment); Vism 485; DhA iv.113 (id. as cuṇṇa); ThA 70 (Ap. v.20); Mhvs 29, 12; SnA 59 (˚piṇḍa in simile); DhA ii.43 (˚rasa); VvA 288 (˚cuṇṇa -- pịñjara -- vaṇṇa, of ripe mango fruit); PvA 274 (˚vaṇṇāni ambaphalāni); -- tala a flat rock, platform (=silātala) SnA 93, 104; as the platform on which the seat of the Buddha is placed & whence he sends forth the lion's roar: J ii.219; vi.399; VvA 217; as a district of the Himavant: J vi.432; SnA 358. -- hara charming, captivating, beautiful Mhvs 18, 49; N. of a special gem (the wishing gem?) Miln 118, 354.

Ну вот опять вы заводите свою шарманку. Если на словарные определения (выведенные людьми гораздо более сведущими, чем вы, в данном вопросе) вам плевать, то незачем тогда и говорить об этом. Asmi - не глагол. Всё. Больше говорить не о чем.

Непра́вильный глаго́л — глагол, парадигма спряжения которого отклоняется от типичных парадигм данного языка. Как правило, неправильными глаголами становятся наиболее употребительные глаголы, частично сохраняющие остатки древних, утерянных другими глаголами форм. Особенно часто ими бывают вспомогательные глаголы, например, связки. Иногда в спряжении неправильных глаголов наблюдается супплетивизм.

Неправильные глаголы наиболее типичны для флективных языков, например, индоевропейских.

https://ru.wikipedia.org/wiki/%D0%9D%D0%B5%D0%BF%D1%80%D0%B0%D0%B2%D0%B8%D0%BB%D1%8C%D0%BD%D1%8B%D0%B9_%D0%B3%D0%BB%D0%B0%D0%B3%D0%BE%D0%BB

1. НЕПРАВИЛЬНЫЕ ГЛАГОЛЫ

Знакомьтесь – их королевское величество неправильные глаголы. Долго разглагольствовать о них не придется. Нужно просто смириться и запомнить, что у каждого глагола – свои формы. И никакой логической связи обнаружить почти невозможно. Остается только класть перед собой таблицу и учить, как когда-то вы запоминали английский алфавит. ...

https://iloveenglish.ru/theory/anglijskaya_grammatika/pravilnie_i_nepravilnie_glagoli_anglijskogo_yazika

I am, я есть - это уже глаголы. Куда еще глагольнее?