Abhabbo diṭṭhisampanno puggalo sayaṅkataṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo paraṅkataṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo sayaṅkatañca paraṅkatañca sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo asayaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo asayaṅkārañca aparaṅkārañca adhiccasamuppannaṁ sukhadukkhaṁ paccāgantuṁ. A person accomplished in view can’t fall back on the idea that pleasure and pain are made by oneself, or that they’re made by another, or that they’re made by both. Nor can they fall back on the idea that pleasure and pain arise by chance, not made by oneself, by another, or by both. paraṅkataṁ → parakataṁ (sya-all) "
3.1.5. Adhiccasamuppannavāda 3.1.5. О беспричинном возникновении Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. Есть, монахи, некоторые отшельники и брахманы [проповедующие] беспричинное возникновение, на двух основаниях учащие, что и свое „я“, и мир возникли без причины. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi? Исходя же из чего и о чем [говорят] эти почтенные отшельники и брахманы, [проповедующие] беспричинное возникновение, на двух основаниях учащие, что и свое „я“, и мир возникли без причины? ‘adhiccasamuppanno attā ca loko ca. „И свое ‘я’, и мир возникли без причины. Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti. Таково, монахи, первое основание, исходя из которого и о котором [говорят] некоторые отшельники и брахманы, [проповедующие] беспричинное возникновение, учащие, что и свое „я“, и мир возникли без причины. Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti? Каково же второе [основание], исходя из которого и о котором [говорят] почтенные отшельники и брахманы, [проповедующие] беспричинное возникновение, учащие, что и свое „я“, и мир возникли без причины? ‘adhiccasamuppanno attā ca loko cā’ti. „И свое ‘я’, и мир возникли без причины“. Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti. Таково, монахи, второе основание, исходя из которого и о котором [говорят] некоторые отшельники и брахманы, [проповедующие] беспричинное возникновение, учащие, что и свое „я“, и мир возникли без причины. Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. Таковы, монахи, эти отшельники и брахманы, [проповедующие] беспричинное возникновение, на двух основаниях учащие, что и свое „я“, и мир возникли без причины. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … Ибо, монахи, все те отшельники или брахманы, которые [проповедуют] беспричинное возникновение и учат, что и свое „я“, и мир возникли без причины, [делают так] на двух этих основаниях или на каком-нибудь одном из них — нет, кроме этого, других [оснований] … Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. И вот, монахи, что касается тех отшельников и брахманов, которые [проповедуют] беспричинное возникновение и на двух основаниях учат, что и свое „я“, и мир возникли без причины, то эти почтенные отшельники и брахманы ощущают, как незнающие и невидящие, беспокоятся и мечутся, как охваченные жаждой. Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā. И вот, монахи, что касается тех отшельников и брахманов, которые [проповедуют] беспричинное возникновение и на двух основаниях учат, что и свое „я“, и мир возникли без причины, то причиной этому чувственное восприятие. Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. И вот, монахи, что касается тех отшельников и брахманов, которые [проповедуют] беспричинное возникновение и на двух основаниях учат, что и свое „я“, и мир возникли без причины, то, поистине, так не могло бы произойти, если бы они постигали иначе, нежели путем чувственного восприятия. yepi te samaṇabrāhmaṇā adhiccasamuppannikā … те отшельники и брахманы, которые [проповедуют] беспричинное возникновение …
Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapenti. Есть, Бхаггава, некоторые отшельники и брахманы, которые, [согласно своим] наставникам, учат, что начало вещей возникло беспричинно. ‘saccaṁ kira tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? „Правда ли, почтенные, вы учите, [согласно своим] наставникам, что начало вещей возникло беспричинно?“ ‘kathaṁvihitakaṁ pana tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? „Каким же образом, почтенные, как вы учите, [согласно своим] наставникам, начало вещей возникло беспричинно?“ ‘adhiccasamuppanno attā ca loko ca. ‘И свое 'я', и мир возникли без причины. ‘Evaṁvihitakaṁ no tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Таким образом, достопочтенные, как вы учите, [согласно своим] наставникам, начало вещей возникло беспричинно“.
asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan’ti. „И свое ‘я’, и мир не возникли ни сами собой, ни благодаря другой [причине]. asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti. ‘Счастье и несчастье не возникли ни сами собой, ни благодаря другой [причине], а произошли беспричинно. Это правда, а иной [взгляд] — заблуждение“. asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca … „И свое ‘я’, и мир не возникли ни сами собой, ни благодаря другой [причине], а произошли беспричинно … asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti. cчастье и несчастье не возникли ни сами собой, ни благодаря другой [причине], а произошли беспричинно. Это правда, а иной [взгляд] — заблуждение“. “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan”’ti? \"cчастье и несчастье не возникли ни сами собой, ни благодаря другой [причине], а произошли беспричинно\"?
“asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos have arisen by chance, not made by oneself or another.” asayaṅkāro aparaṅkāro → asayaṅkāro ca aparaṅkāro ca (sya-all, pts-vp-pli1) “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain have arisen by chance, not made by oneself or another, and the self and the cosmos.”
“asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti. “The self and the cosmos have arisen by chance, not made by oneself or another.” “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti. “Pleasure and pain have arisen by chance, not made by oneself or another, and the self and the cosmos.”
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. Some of them declare that suffering arises by chance, not made by oneself or another. Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact. Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. sn12.24 yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. sn12.24 yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī’”ti. sn12.24
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti. Some of them declare that pleasure and pain arise by chance, not made by oneself or another. yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact. yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact. yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.
Santi pana, bhante, eke samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. There are some who declare that suffering arises by chance, not made by oneself or another. yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” "
“kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ jarāmaraṇaṁ, paraṅkataṁ jarāmaraṇaṁ, sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇan”ti? “Well, Reverend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?” “Na kho, āvuso koṭṭhika, sayaṅkataṁ jarāmaraṇaṁ, na paraṅkataṁ jarāmaraṇaṁ, na sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇaṁ. “No, Reverend Koṭṭhita, old age and death are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. “Kiṁ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti? “Well, Reverend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?” “Na kho, āvuso koṭṭhika, sayaṅkatā jāti, na paraṅkatā jāti, na sayaṅkatā ca paraṅkatā ca jāti, nāpi asayaṅkārā aparaṅkārā adhiccasamuppannā jāti. “No, Reverend Koṭṭhita, rebirth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. sayaṅkataṁ nāmarūpaṁ, paraṅkataṁ nāmarūpaṁ, sayaṅkatañca paraṅkatañca nāmarūpaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpan”ti? “Well, Reverend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?” “Na kho, āvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ, adhiccasamuppannaṁ nāmarūpaṁ. “No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. “Kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ viññāṇaṁ, paraṅkataṁ viññāṇaṁ, sayaṅkatañca paraṅkatañca viññāṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇan”ti? “Well, Reverend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?” “Na kho, āvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ. “No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another. ‘na khvāvuso koṭṭhika, sayaṅkataṁ nāmarūpaṁ, na paraṅkataṁ nāmarūpaṁ, na sayaṅkatañca paraṅkatañca nāmarūpaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ nāmarūpaṁ. ‘No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another. ‘na khvāvuso koṭṭhika, sayaṅkataṁ viññāṇaṁ, na paraṅkataṁ viññāṇaṁ, na sayaṅkatañca paraṅkatañca viññāṇaṁ, nāpi asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇaṁ. ‘No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.