Перевод "sati"

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manussa

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Re: Перевод "sati"
« Ответ #80 : 23:30 27 Января 2018 »

дост. Тханиссаро в своей работе A Meditator’s Tools A Study Guide
https://www.dhammatalks.org/books/MeditatorsTools/Section0003.html

таки перевел все десять тем памятования, словом recollection,включая анапанасати. Стоит заметить, что  в его толковании  mindfulness это вообщем-то  было и есть  памятование, так что это лишь смена термина ,но не смыслового значения термина сати.

Strictly speaking, only seven of the ten are actually “recollections” (anussati): recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of virtue, recollection of generosity, recollection of the devas, and recollection of stilling. The other three are called mindfulness (sati) practices: mindfulness of in-and-out breathing, mindfulness of death, and mindfulness immersed in the body. However, the Pāli words for mindfulness and recollection—sati and anussati—are intimately related. In the Pāli Canon, sati does not simply mean awareness. It means the ability to keep something in mind; it is a function of the active memory. This point is clear in the Buddha’s definition of the faculty of mindfulness (§11), and it crops up again and again in the descriptions of these three mindfulness practices: mindfulness involves keeping particular themes or intentions in mind so as to induce mental states necessary for concentration, clear insight, and release. Thus all ten of these practices—the recollections and mindfulness practices—employ memory as an essential factor. For convenience’s sake, it seems best to stick to the traditional label of “recollection” for all ten.


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Re: Перевод "sati"
« Ответ #81 : 11:11 01 Июня 2018 »

Putting smṛti back into sati (Putting remembrance back into mindfulness)

 Bryan Levman

The word sati today is usually translated as “mindfulness”, despite the fact that it is derived from the Old Indic word smṛti meaning “remembrance”, “memory”, and “tradition”. Some scholars even distinguish between the two words as different in meaning, suggesting that sati usually refers to present awareness in the Pali scriptures, not to the past, as the word smṛti does. Since the Buddha was familiar with the Brahmanical teachings, including the six Vedāṅgas (linguistic analysis, etymology, etc.) which are part of the smṛti tradition, it is unlikely that he would have used the vernacular form of the word (sati) in a way inconsistent with its heritage. This article argues that the word sati incorporates the meaning of “memory” and “remembrance” in much of its usage in both the suttas and the commentary, and suggests that without the memory component, the notion of mindfulness cannot be properly understood or applied, as mindfulness requires memory for its effectiveness. Although sati is a polysemous word whose semantic field extends beyond mere memory (with overtones of mindfulness, wisdom, awareness, restraint, equanimity, etc.), the notion of memory is central to the denotative and connotative core of the word.

http://jocbs.org/index.php/jocbs/article/view/167
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Re: Перевод "sati"
« Ответ #82 : 16:14 15 Августа 2019 »

Джулия Кассанити говорит о том, что акцент исключительно на настоящем моменте характерен для западного буддизма, а в странах Юго-Восточной Азии в "сати" понимается во многом как памятование:

https://open.spotify.com/episode/5wbFt7wGA2VTEPGQmP79EG
https://www.amazon.com/dp/1501709178/
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Re: Перевод "sati"
« Ответ #83 : 11:34 03 Сентября 2019 »

Aṅguttara Nikāya 4
19. Brāhmaṇavagga
189. Sacchikaraṇīyasutta

...

Katame ca, bhikkhave, dhammā satiyā sacchikaraṇīyā? Pubbenivāso, bhikkhave, satiyā sacchikaraṇīyo.

...


And what are the things to be realized by memory? One's past abodes are to be realized by memory.
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Re: Перевод "sati"
« Ответ #84 : 07:37 03 Октября 2019 »

Из Абхидхарма-самуччаи:

smṛti katamā / saṃsṛte vastuni cetasaḥ asaṃpramoṣo 'vikṣepakarmikā //

What is mindfulness (smṛti)? It is non-forgetting by the mind (cetas) with regard to the object experienced. Its function is non-distraction.

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/6_sastra/3_phil/buddh/asabhs_u.htm
https://books.google.com/books?id=Rr0qDAAAQBAJ&pg=PA9
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Re: Перевод "sati"
« Ответ #85 : 00:00 11 Ноября 2019 »

Ланс Казинс о сати  https://samatha.org/samatha_journals , журнал 2015-16года  в статье:
 SAMATHA MEDITATION AND
INSIGHT MEDITATION:
COMPLEMENTARY OR COMPETING?


Q: Is bare attention another word for mindfulness or is it different?
LC: I think it’s a different thing. It’s never been entirely clear to me what
it is in Pāli that the English expression ‘bare attention’ is actually meant
to correspond to.
But the method they use is you try to note – it’s what
Mahāsi Sayādaw meant, you try to notice – it is not meant that you note
with a label – every single activity. Note looking, moving, and you may
slow down. With systematic practice you could slow down. They do it
very intensively in that school for up to twenty hours a day. Jolly difficult
(laughter) – for some meditators, anyway. But you don’t put a lot of
attention to it. If you kind of try and watch the movement of your hand
so (demonstration), in such a focused way, they would say you are
concentrating on it, which is not what they want you to do. They want
you to just have the minimal awareness that nothing goes on in your
body, feelings, mind, and mental states that you don’t note. That takes
quite a lot of practice, but quite plainly, if you try to put a lot of attention
to each thing that occurs, it’s impossible – so it needs this very minimal
attention to work. But I do not know what this is meant to correspond to
in Pāli – it’s a modern term in English. And I’m not quite convinced it
comes from the tradition, but that’s something for further research.

Q: Is the minimal degree why it’s different from mindfulness? It sounds
a lot like mindfulness in some ways.
LC: It’s clearly related to mindfulness, but it’s been described in terms of
attention, and mindfulness is not about attention
. To be mindful you
don’t have to be slow. For example, in some schools of insight meditat-
ion they would say slowing down mindfulness is only partly developed in
ordinary states of mind and body, and they would be against the ideas of
slowing down in body. But it is, as I said, very popular in most successful
schools of insight meditation.
So mindfulness is a certain kind of awakeness so that you do not get
lost in whatever is going on. It’s actually very closely related to memory.

I mean, quite ordinarily you do something and a second later you don’t
remember what you were doing or why, and mindfulness is the quality
that really its purpose is partly to counter that. It counters getting lost in
what you’re observing. It’s not quite the same thing as bare attention,
but they are closely related.
In terms of samatha meditation where you balance mindfulness and
concentration, concentration takes you deep into the mind. Mindfulness
anchors you to the outside world, and if you don’t have enough
mindfulness, you go deep into the mind, you can experience states where
nothing is happening, which are negative results (laughter), except that
if you’re having a miserable life, then this can have a certain value at the
time. But it’s a bit of a trap. So in mindfulness there is a balance going on.
For samatha, you need to go deep into the mind, but you must not get
lost, for those two qualities have to work together.
Q: Is awareness a good synonym for mindfulness?
LC: For mindfulness. It could be. We tend to use it for clear comprehen-
sion, which goes with mindfulness, so I would tend to say mindfulness
and awareness.
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