| ■18484 / inTopicNo.39) |
Re[13]: ザビビのふくろうさんへ♪2
|
□投稿者/ pipit -(2021/11/07(Sun) 09:11:06)
| https://www.accesstoinsight.org/tipitaka/kn/snp/snp.4.14.than.html
ブッダの答えの部分916の英訳です。
"He should put an entire stop
to the root of objectification-classifications:
'I am the thinker.'〔1〕
He should train, always mindful,
to subdue any craving inside him.』
せっかくなので、続くブッダの返答917-920も引用します。
Whatever truth he may know,
within or without,
he shouldn't get entrenched
in connection with it,
for that isn't called
Unbinding by the good.
He shouldn't, because of it, think himself
better,
lower, or
equal.
Touched by contact in various ways,
he shouldn't keep conjuring self.
Stilled right within,
a monk shouldn't seek peace from another
from anything else.
For one stilled right within,
there's nothing embraced,
so how rejected?[2]
As in the middle of the sea
it is still,
with no waves upwelling,
so the monk — unperturbed, still —
should not swell himself
anywhere."
※※※※
これは、訳者の方の「'I am the thinker.'〔1〕」の脚注です。
1.On objectification-classifications and their role in leading to conflict, see Sn 4.11 and the introduction to MN 18. The perception, "I am the thinker" lies at the root of these classifications in that it reads into the immediate present a set of distinctions — I/not-I; being/not-being; thinker/thought; identity/non-identity — that then can proliferate into mental and physical conflict. The conceit inherent in this perception thus forms a fetter on the mind. To become unbound, one must learn to examine these distinctions — which we all take for granted — to see that they are simply assumptions that are not inherent in experience, and that we would be better off to be able to drop them.
（↓Google翻訳にかけたもの）
客体化-分類と紛争につながるそれらの役割については、Sn4.11とMN18の紹介を参照してください。「私は思想家です」という認識は、現在の一連の区別を読み取るという点で、これらの分類の根底にあります。— I / not-I; 存在する/存在しない; 思想家/思想; アイデンティティ/非アイデンティティ—それはその後精神的および肉体的な葛藤に増殖する可能性があります。 したがって、この知覚に内在するうぬぼれは、心に束縛を形成します。 束縛を解くには、これらの違いを調べることを学ぶ必要があります。これは、私たち全員が当然のことと考えていますが、これらは経験
に固有ではない単なる仮定であり、それらを削除できる方がよいことを確認するためです。
|
|
