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## Margarita

В описании будды встречается такое определение : '' trainer of tamable man''. При дословном переводе получается что-то вроде '' укротитель укротимых людей''. Если ли в этом какой-то смысл?

и еще определение '' fully possessed of (excellent) conduct. С этим вообще беда. Один из вариантов- "обладающий превосходным поведением".


Знающие люди- подскажите... :Confused:

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## Антон Николаев

> В описании будды встречается такое определение : '' trainer of tamable man''. При дословном переводе получается что-то вроде '' укротитель укротимых людей''.


Когда аллегорически говорится об укрощении, имеется в виду укрощение ума или, точнее, дисциплина ума. Так что под выражением "tamable men" имеются в виду те люди, которые уже готовы для восприятия Дхаммы Будды.

Если хотите более конкретную помощь - скажите, над какой суттой вы работаете и что конкретно вы с ней делаете (читаете, переводите, и т.п.), попробуем помочь.

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## Margarita

Я перевожу распечатку текста мантр одного из буддийских монастрырей. Перевожу с англ. на русский.

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## Ассаджи

> В описании будды встречается такое определение : '' trainer of tamable man''. При дословном переводе получается что-то вроде '' укротитель укротимых людей''. Если ли в этом какой-то смысл?
> 
> и еще определение '' fully possessed of (excellent) conduct. С этим вообще беда. Один из вариантов- "обладающий превосходным поведением".


Вы, наверное, переводите:

*Воспоминание о Будде*

Itipi so bhagavā arahaṃ sammāsambuddho 	

Действительно таков Благословенный, достойный, в совершенстве Пробудившийся,

Vijjācaraṇa-sampanno 	

одаренный знанием и добродетелями,

Sugato 	

достигший блага,

Lokavidū 	

знаток мира,

Anuttaro purisa-damma-sārathi 	

несравненный проводник для обучения существ,

Satthā deva-manussānaṃ 	

Учитель богов и людей,

Buddho bhagavā'ti 	

Благословенный Будда.

http://dhamma.ru/paali/chanting.htm#_Toc43875183

Вот здесь есть разбор этих строф по каждому слову:

http://ccbs.ntu.edu.tw/DBLM/olcourse/pali.htm
http://dhamma.ru/in/reading.zip ( Vandana -> buddhaguna, vanda3.htm )

Например:

anuttarapurisadammasarathi: anuttarapurisadammasarathi-, N.m.: the highest charioteer of people who can be led. Let us first dissect this compound into its constituents:
    anuttara-, Adj.: highest. Literally: "to which there is no higher". It is composed of the word     uttara- (uttara-, Adj.: higher) which is preceded by the negative prefix an-.
    purisadamma-, Adj.: person who can be led. Consists of:
        purisa-, N.m.: person, man
        damma-, Adj.: tamable, can or should be led. Ger. of the verb dam- (to tame, to
        restrain).
    sarathi-, N.m.: charioteer (probably from sa+ratha-; ratha-, N.m.: chariot with the prefix
    sa-, with).
Purisa-damma-sarathi is therefore a "charioteer" or a leader of such people, who allow themselves to be led. The first part of the compound (anuttara-) is in some versions of this gatha separated from this compound and forms one more characteristic of the Buddha just by itself (The highest, unsurpassed).
Nom.Sg. of the compound = anuttarapurisadammasarathi.

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## До

Вот в MPPS какое объяснение:



> *PURUSADAMYASĀRATHI*267
> He is also called _Fou leou cha t'an miao so lo t'i_ (puruṣadamyasārathi). Puruṣha means man, damya means to be converted and sārathi means the leader of a caravan. The expression thus means 'Leader of the caravan of men to be converted'.
> 
> 
> 
> 
> 			
> 				267 Visuddhimagga, p. 207: Purisadamme sāreti ti .... pi amanussapurisā pi. According to this explanation, the puruṣas that the Buddha converts are male beings, whether they are animals (tiracchāna), human (manussa) or amanuṣyas. The Visudhimagga gives as example some conversions of animals: Apalāla (Divyāvadana, p. 348, 385; Samanatapāsādikā, IV, p. 742; Mahāvamsa, XXX, v. 84; Hiuan-tsang, tr. Beal, I, p. 122; Fa hien, tr. Legge, p. 29). Cūlodara and Mahodara (Mahāvamsa, I, v. 45 seq; Samanatapāsādikā, I, p. 120); Aggisikha and Dhūmasikha (Samanatapāsādikā, I, p. 120); Āravāla (Mahāvamsa, XII, v. 9-20; Samantapāsādikā, I, p. 65); Dhanapālaka (this is the well-known elephant (Nālāgiri). - Conversions of amanuṣyas, e.g., Ālavaka (Sarattha, I, p. 317; Suttanipāta Comm. I, p. 217-240); Sūciloma and Kharaloma (Saṃyutta, I, p. 207 seq; Suttanipāta, II, 5). Sakka (Dīgha, II, p. 263 sq.).
> We will see below that the Mppś gives a broader extension to the word puruṣa; it sees in it not only 'males' but any human being whatsoever, male, female or hermaphrodite.
> ...





> [7. Anuttaraḥ puruṣadamyasārathiḥ]. – Knowing the world, the Buddha tames (damayati) beings, and of all the kinds of teachers (ācārya), he is truly [219c] without superior (anuttara): this is why he is called ANUTTARAḤ PURUṢADAMYASĀRATHIḤ ‘supreme leader of those beings to be tamed who are humans’.





> [234b] He skillfully preaches the path of supramundane salvation (lokottarakṣemamārga): this is why he is called ‘Anuttarapuruṣadamyasārathi, supreme leader of beings to be converted’.

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## До

Продолжение.



> и еще определение '' fully possessed of (excellent) conduct. С этим вообще беда. Один из вариантов- "обладающий превосходным поведением".





> *VIDYĀCARAṆASAṂPANNA*
> He is also called Pi tch'e tchц lo na san pan na (vidyācaraṇasaṃpanna), i.e., endowed with knowledges (vidya) and practices (caraṇa).258 Why is he called thus?
> 
> The three knowledges (vidyā) are: 1) the memory of former existences (pūrvanivāsānusmṛti), 2) the divine eye (divyacakṣus), 3) the destruction of the impurities (āsravakṣaya)259.
> 
> Question. -What differernce is there between the superknowledges (abhijсā) and the knowledges (vidyā)?260
> Answer. - The abhijсā knows the previous past existences (atītapūrvajanma), the vidyā knows the past actions (atītakarman) that are the cause. - The abhijсā knows that such and such a being will die here and be reborn there, the vidyā recognizes [in these deaths and rebirths] the unfailing result of the actions (carita) that are its cause (hetupratyaya). - The abhijсā knows that [such and such a being] has destroyed the fetters (saṃyojana), but does not know if he will be reborn again or will never be reborn again; the vidyā knows that once the impurities (āsravakṣaya) have been destroyed, one is no longer reborn. These three vidyās [are not the prerogative exclusively of the Buddha]; they are also attained by the great arhats and the great pratyekabuddhas.
> 
> Question. - If that is so, how are they different from the Buddhas?
> ...





> [4. Vidyācaraṇasaṃpanna]. – This samyaksaṃbodhi has not been obtained without cause (ahetu) or without condition (apratyaya). Here it is by depending on the perfection (saṃpad) of knowledge (jсāna) and moral discipline (śīlasaṃvara) that the Buddha has obtained saṃyaksaṃbodhi.
> By knowledge (jсāna) we mean the sciences (vidyā) that the bodhisattva possesses from the time of the first production of the mind of Bodhi (prathamacittotpāda) until reaching the diamond-like samādhi (vajropamasamādhi). Moral discipline (śīlasaṃvara) is the fact that for the bodhisattva, from the first production of the mind of Bodhi until the diamond-like samādhi, his bodily actions (kāyakarman) and his vocal actions (vākkarman) are pure (viśuddha) and accomplished as he wishes (yatheṣṭam).
> This is why the Buddha is called VIDYĀCARAṆASAṂPANNA ‘endowed with sciences and practices’.

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