Trainer of tamable men

[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...

[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.

[Margarita]

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

[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.

[До]

Вот в MPPS какое объяснение:

PURUSADAMYASĀRATHI267
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.

1. With his great loving kindness (mahāmaitri), his great compassion (mahākaruṇā) and his great wisdom (mahājсāna) he uses a voice that is sometimes sweet (śakṣṇa), sometimes harsh (paruṣa), sometimes lukewarm (śakṣṇaparuṣa) so that the caravan (sārtha) does not lose its way.268 Some stanzas say:

The doctrine of the Buddha is a chariot, the disciples are the horses,
The true dharmas are the merchandise, the Buddha is the leader.
When the horses stray from the path and wander from the way,
The Buddha corrects them and controls them.
If they do not spurn his orders,
He carefully sets them back onto the narrow path.
But if they are incorrigible, he abandons them.
This is why he is a peerless leader.

2. Furthermore, there are five kinds of leaders (sārathi): (i) the law of one’s parents, brothers and sisters and the family, (ii) the law of the village head, (iii) the law of the mandarin. These three laws govern the present life. (iv) King Yen lo (Yama) governs the future life, (v) the Buddha ensures the well-being (hita) [of beings] by present happiness (ihatrasukha), future happiness (paratrasukha) and the happiness of nirvāṇa (nirvāṇasukha). This is why he is the supreme leader. People do away with the [first] four laws soon enough; they are unable always to observe them. The Buddha governs (tche) men by means of the threefold Path (mārgatraya). He never abandons them along the way. Just as the self-nature (svalakṣaṇa) of fire (tejas-) accompanies fire until it is extinguished (nirodha), so the Buddha, who procures good dharmas (kuśaladharma) for men, follows them up to their death and does not abandon them. This is why the Buddha is called Puruṣadamyasārathi.

Question. - The Buddha converts (vinayati) women (strī) also and makes them fond of the Path. Why is it a question of men only [in the name puruṣadamyasārathi]?
Answer. - 1. Because men are noble whereas women are lowly, because the woman follows the man and because the man [alone] is master of his actions.
2. Furthermore, women encounter five hindrances (āvaraṇa): they cannot become cakravartin king, or Śakradevarāja, or Māradevarāja, or Brahmādevarāja.269. This is why the Buddha does not say it [here].

268 Allusion to Kesisutta of the Aṅguttara, II, p. 112 (cf. Tsa a han, T 99, no. 923, k. 33, p. 234b-c): Ahaṃ kho Kesi.... pi
vinemi.
269 The source is Majjhima, III, p. 65-66 (missing in Tchong a han, T 26, k. 47, p. 723; Aṅguttara, I, p. 28; Vibhaṅga, p. 336; Nettipakaraṇa, P. 93: "It is impossible that in the present and the future a woman should become a perfectly enlightened arhat (= the Buddha), a cakravartin king, Śakra, Māra or Brahmā. That does not happen." (aṭṭhānam etaṃ anavakāso.... n'etaṃ thānaṃ vijjati). Thus there are five impossibilities for a woman: she cannot be Buddha or cakravartin or Śakra (Indra) or Māra or Brahmā.

3. Finally, if one said that the Buddha is the leader of the caravan of women (strīsārathi), this would be disrespectful. By saying that he is [the leader of the [72c] caravan] of men, all classes of [human beings] are included. When [one says] "The king is coming", one knows that he is not coming alone but is accompanied by his retinue (parivāra)270; in the same way, when one speaks of men (puruṣa), [mentally] one includes hermaphrodites (ubhayavyaсjanaka), asexual beings (avyaсjanaka) and women (strī). This is why [only] men are spoken of [here]. For these reasons the Buddha is called Puruṣadamyasārathi.

The Saddharmapuṇḍarikā, p. 264, retains this rule, but modifies its formulation slightly: Paсca sthānāni stry adyāpi.... paсcamam avaivartikabodhisattvasthānam. There are exceptions to the rule: thus it is known, p. 263, that the daughter of Sāgara, king of the nāgas "is capable of reaching the state of fully accomplished Buddhahood" (sā samyaksaṃbodhim abhisaṃbodhiṃ samarthā).
The Mppś, which is familiar with the case of Sāgara's daughter to which it will allude below, (k. 4, p. 92b) sees here the impossibility of maintaining the canonical formula in its integral text. As a good exegetist, it resorts to a compromise that consists of retaining the textual plan while completely emptying it of its content: it recognizes that a woman encounters five impossibilities, but it enumerates only four of them: women cannot be cakravartin, Śakra, Māra or Brahmā.
This omission is deliberate and is not to be explained by a mere omission for, later on (k. 9, p. 125a6), it will say that a woman cannot become a cakravartin king or Śakradevendra or Māradevarāja or Brahmādevarāja, but it carefully omits saying that she cannot be Buddha.
270 The same comparison in Atthasālini, p. 67: Yathā rājā āgato.... yeva āgato ti paссāyati.

[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’.

[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?
Answer. - Although they have these three vidyās, their knowledge is not complete (paripūrṇa). In the Buddhas, the knowledge is complete: that is the difference.

Question. - What is incomplete knowledge (aparipūrṇā vidyā)? What is complete knowledge (paripūrṇā vidyā)?
Anwer. - By means of their knowledge of previous existences (pūrvanivāsānusmṛtijсāna), the arhats and pratyekabuddhas know themselves and know others in an incomplete way only. Some arhats remember

258 Cf.Visuddhimagga, p. 202: Vijjāhi pana caraṇena ca sampannattā vijjācaraṇasaṃpanno. For the three vijjā, it refers to the Bhayabheravasutta (Majjhima, I, p. 22) and for the eight vijjā to the Ambaṭṭhasutta (Dīgha, I, p. 100). - For the dvandva vijjācaraṇa, Dīgha, III, p. 97, 98, 237: Saṃyutta, I, p. 153, 166; II, p. 284; V, p. 197; Aṅguttara, II, p. 163; IV, p.
238; V, p. 237; Suttanipāta, v. 163, 289, 442.
259 These are the three vidyās acquired during the three watches under the Bodhi tree: Dīgha, III, p. 220, 275; Majjhima, I, p. 22, 248; Aṅguttara, V, p. 211. The Kośa, VII, p. 108, defines them: aśaikṣī pūrve.... āsravakṣayajсānasākṣātkriyāvidyā.
260 Acording to the Kośa, VII, p. 108, among the six abjiсās cited by these sūtras (e.g., Dīgha, III, p. 281), the last three are vidyās: the memory of previous existences, the divine eye and the destruction of the impurities.

one, two or three generations, [72a] ten, a hundred, a thousand or ten thousand kalpas, even 80,000 kalpas, but beyond that, their memory stops and they know no more. This is why they do not have the complete knowledge of the divine eye (divyacakṣurvidya). [Their knowledge] of future generations (anāgatajanma) likewise [is imperfect]. On the other hand, the Buddha knows the time of arising (utpāda), duration (sthiti) and cessation (bhaṅga) contained in a single moment (ekakṣaṇa), the time of arising of the fetters (saṃyojana), the time of their duration and the time of their cessation. He knows which fetters are cut during the stage of patient acceptance of suffering (duḥkhe dharmakṣaṇti) and the patient acceptance of the cognition of suffering (duḥkhe dharmakṣāntiḥ). He knows that by freeing oneself thus from the fetters (saṃyojanavimocanā), liberation of conditioned dharmas (saṃskṛtadharma) is obtained in such and such a place, and liberation of unconditioned dharmas (asaṃskṛtadharma) is obtained in another place, and so on up to the patient acceptance similar to the Path (mārgopamakṣaṇti) and the fifteen mind-moments of the path of seeing the truths (satyadarśanamārga).261 All of this is unknown to the śrāvakas and the pratyekabuddhas because their time is limited. It is thus that the Buddha knows the history (nidāna) of past beings (atītasattva) and the [moment of the] destruction of their impurities (āsravakṣaya). He knows the future (anāgata) and the present (pratyutpanna) in the same way. This is why he is said to be "endowed with the knowledges and the practices."

By practices (caraṇa) we mean here physical and vocal acts kKāyavākkarman).262 For the Buddha alone, physical and vocal acts are perfect (saṃpanna)263; in all others, they present faults. He is therefore called Vidyacaraṇasaṃpanna.

261 The Path proper is the path of abandonment of the passions (prahāṇamārga). It begins with the Path of seeing (darśansmārga) consisting of the understanding (abhisamaya) of the four truths. It is composed of sixteen thoughts, four thoughts for each truth. Let us take as example the cognition of the truth of suffering (duḥkhasatya). At the first moment, the ārya takes hold of the truth of the suffering of kāmadhātu by means of a patient acceptance called duḥkhe dharmakṣānti. At the second moment, he cognizes this same truth by means of a knowledge called duḥkhe dharmajсāna.
By this very fact, he cuts the possession (prāpti) of a certain category of afflictions (kleśa), then he takes possession of the destruction of these afflictions. At the third and the fourth moments, through a new patient acceptance and a new knowledge, he takes hold of and then grasps the truth of the suffering of rūpa- and ārūpyadhātu, and expels, in two times, the category of afflictions relative to them. The same exercise is repeated four times for the other three truths, which makes a total of sixteen moments, involving a total of eight patient acceptances and eight knowledges. At the sixteenth moment, the ārya obtains the fruit of entry into the stream (srotaāpatti); he is assured of arriving at liberation. But before attaining nirvāṇa, he must still travel the Path of meditation (bhāvanamārga) and destroy the passions which the seeing of the truths had not been able to extirpate. - For further details, see Lav., Note sommaire sur le Chemin, Kośa, V, p. IV-XI; Notes sur le chemin du Nirvāṇa, Bull. de la Cl. des Lettres de l'Ac. Roy. de Belgique, 1924, p. 282-296; 1925, p. 15-34; Morale, p. 93-117.
262 By caraṇa, the Visuddhimagga, p. 202, means: discipline (sīlasaṃvara), sense restraint (indriyesu guttadvāratā), moderation in eating (bhojane mattaссutā), vigilant zeal (jāgariyānuyoga), the seven virtues (satta saddahmmā, cf. Aṅguttara, IV, p. 3-7) and the four dhyānas of the material realm (cattāri rūpāvacarajjhānāni).
263 See below, k. 26, p. 247b-c: the physical, vocal and mental acts of the Buddha are preceded by knowledge and are in conformity with knowledge (sarvakāyavāgmanaskarma jсānapūrvaṃgama jсānānuparivarti). This is one of the 18 special attributes of the Buddha (āveṇika buddhadharma).

[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’.