Anutpattikadharmakshanti

[Марина В]

Подскажите, пожалуйста, какие варианты перевода возможны, помимо: "осознание терпеливой способности переносить Извечно Существующее, влекущее за собой погружение в невозмутимую Реальность за пределами рождения и смерти"?

[Юй Кан]

Сам когда-то перевёл этот композит так (даю с контекстом):

Слова, Махамати, суть искусственные творения. Не во всех землях Будды они почитаемы. В одной земле Будды Дхарме наставляют пристальным немигающим взглядом, в другой — жестами, в третьей — сдвинутыми бровями, где-то — движением глаз, где-то — смехом, где-то — зевком иль покашливанием, есть и такие, где — упоминанием земли, а ещё — дрожью. Махамати, к примеру, в мирах Пристального Взгляда, Изысканных Ароматов и в земле будды Самантабхадры*, Татхагаты, архата и совершеннопробуждённого, бодхисаттвы-махасаттвы, пристально, без миганья взирая, достигают [состояния] Анутпаттика-дхарма-кшанти** и иных высших самадхи. Оттого, Махамати, слова не являются причиной возникновения и существования всех сущностей. Кроме того, Махамати, как можно наблюдать в этом мире, муравьи, пчелы и другие существа следуют своему предназначению без слов.
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* Саманта-бхадра, букв. «связанный, соединённый; полный, целый» + «благо, счастье» = «Всеблагой» — имя одного из восьми наиболее почитаемых бодхисаттв.
** Анутпаттика-дхарма-кшанти («отсутствие» + «дхарма» + «терпеливое ожидание») — внутренняя готовность обрести состояние пробуждения, связанное с не-различением дхарм.

Хотя сочетание это -- словарное. Из Монье-Вильямса:

anutpattikadharmakshanti -- acquiescence in the state which is still future , preparation for a future state

Ну, а разные варианты перевода можно посмотреть виа Гугол: англ. + русск.

[До]

Моя версия такая:
anutpattikadharmakshanti — познание невозникновения дхарм.
ksanti - вид праджни, а именно первый момент познания (jnana).

[Юй Кан]

ksanti - вид праджни, а именно первый момент познания (jnana).

Есть ли (и где именно) список моментов познания (jnana), в котором первым стоит именно anutpattikadharmakshanti?

[До]

Не знаю такого списка. Не всё находится в списках, есть и просто определения. Есть такая замечательная книга, рекомендую, Sarvastivada Abhidharma (Bhikkhu KL Dhammajoti).

10.2. Various modes of operation of prajna

In the Sarvästiväda system, knowledge (jnäna), view (drsti), receptivity
(ksänti) and other related terminologies are used very articulately,
even though they all have understanding (prajnä) as their intrinsic [317]
nature. In other words, prajnä as the faculty of understanding has
different modes of operation according to which it receives the different
appellations —jnâna, drsti, etc. Moreover, unlike in other schools such
as the Theraväda, prajnä may be skillful (kusala), unskillful (akusala),
proper or right (samyanc), false or wrong (mithya), with-outflow
(säsrava, 'impure'), outflow-free (anäsrava, 'pure'); etc. At the highest
level,prajnä represents the Buddha's perfect wisdom.

10.2.3. Receptivity [(ksanti)]

This represents the stage of understanding that precedes knowledge in
the proper sense. At this stage, one sees a fact or a doctrine for the first
time and is capable of being receptive to it even though one has not quite
experienced it directly yet. Thus, at this stage of understanding, there is
still the possibility of doubt. In the process of direct insight, it arises
at the moment of the unhindered path (änantarya-märga) at which the
defilement is being abandoned. The corresponding knowledge proper
arises in the succeeding moment of the path of liberation (vimuktimärga).
(Also cf. § 11.3.1).

The following discussion highlights the differences between receptivity
and knowledge:

Question: Why are the outflow-free receptivities not knowledges?
Answer: Because they have not had repeated examination on the domain
which is seen. That is: From beginningless time, [the practitioner] has not
seen the four noble truths with the outflow-free true insight; although he
sees [them] now for the first time, he has not repeated the observation. Thus,
[this insight] is not called a knowledge. For a knowledge is accomplished
only when a homogeneous insight repeats the observation.27{27 MVS, 229a.}

[323]

[Марина В]

*Source: Sarvastivada Abhidharma, Sanskrit-English Glossary, by Bhikkhu KL Dhammajoti
Description:
anvaya-jñāna-kṣānti: Receptivity to the subsequent knowledge.

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*English-Japanese (Kanji) dictionary:
(Buddh) anutpattika-dharma-ksanti (recognition that nothing really arises or perishes)

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*The Psycho-semantic Structure of the Word kṣānti (Ch. Jen )
Sungtaek Cho (趙 性 澤)
Professor, Department of Comparative Studies, State University of New York:

The anutpattika-dharma-kṣānti is one of the forms of enlightenment assuring avinivartanīya , or the non-retrogression stage of the bodhisattva. This is a key concept needed to understand the soteriology of Mahayana Buddhism. The set phrase anutpattika-dharma-kṣānti is, semantically, composed of two different parts: anutpattika-dharma and kṣānti . The former, meaning "non-arising of dharma ," contains the central Mahayana tenet of "the emptiness of dharma" ; the latter, which is derived from the verbal root " kṣam ," meaning "to forgive," "to be tolerant," or "to endure suffering," is commonly translated as "patience" or "forbearance." Thus, a possible translation of the phrase, anutpattika-dharma-kṣānti would be "patience in the [acceptance of] non-arising of dharma." Yet, anutpattika-dharma-kṣānti has nothing to do with "patience" in the context of Mahayana soteriology. The attainment of anutpattika-dharma-kṣānti , usually accompanied by a prediction of future Buddhahood given by the Buddha himself, is the ultimate goal, indicating that one will realize in the near future the ultimate truth of Buddhism. The key to understand this important concept in Mahayana soteriology lies in the proper understanding of the word " kṣānti ." Many translators of Buddhist texts simply assume that " kṣānti " refers to "patience," and their renderings become descriptive terms which are aimed at conveying the proper contextual meanings while holding back the meaning "patience." However, an investigation of the earlier usages of kṣānti in Buddhist texts will show no relation to the word "patience." Earlier Buddhist texts, namely the Suttanipāta , use kṣānti as if it had no sense of virtue, such as patience, in its meaning. Rather, as a Buddhist technical term, it denoted an attentive "intentionality," or various modes of such mental states.

In order to understand the concept anutpattika-dharma-kṣānti properlyI would like to examine thevarious meanings of " kṣānti " in Buddhist texts written in Pāli as well as Sanskrit, Tibetan, and Chinese. I will explore the possibility of understanding the diversity of meanings of a single word, based on the "polysemous" analysis of the word. By doing so, I will discuss how in Mahayana Buddhism the concept of " kṣānti " was incorporated into its soteriological theory, its cultic practices and the hierarchy of its religious community. Also, I will examine how another Buddhist tradition, the Abhidharma, developed " kṣānti into a philosophical technical term defining a type of cognitive function. I will discuss how the fundamental differences in their philosophies are illustrated, explicitly as well as implicitly, in terms of their different understanding of " kṣānti ."

(Далее, о несвязных значениях и многозначности...)

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*Translation of the Sūtra of the Adorned Mind of Enlightenment:

... There are ten dharmas that Bodhisattva Mahāsattva [can] cultivate the intuitive insight (prajñā) pāramitā. What are the ten? First is the wisdom root; second is the wisdom strength; third is proper view; fourth is proper mindfulness; fifth is the expedient mean [of] aggregate [or hidden expedient mean]; sixth is to distinguish the dhātu [or realm of sentient beings]; seven is the holy truth; eighth is the unobstructed cognition; ninth is to revolve deviant view; tenth is to cultivate patient acceptance based on awareness of the non-arising of phenomena.
These ten dharmas [assist one to] attain the accomplishment of intuitive insight (prajñā) pāramitā.

[Юй Кан]

Ну, и вот чего сам нашёл, лингвистическое, не дотерпев, как бывает, до чужих ответов, за которые всем спасибо.

On anutpattikadharmaksanti from Liguistic Approach to Buddhist Thought by Genjun Sasaki

The understanding of ksanti as 'willingness' will help much to realize a logical and integral nexus between psychological functions and religious practices. With regard to this nexus let me take an example.
Referring to anasrava-jnana (the intuitive knowledge free from intoxications), Vasubandhu gives three kinds of functions. The Abhidharmakosa reads:

"namala ksantayo jnanam tatpraheyasya vicikitsa'nuSayasyaprahinalvat /
drstyastu tah sntirnatmakatvat yatha ca ksantayo drstirna janemevam punah ksayanupadadhirna drk /
ksayajnanamanutpadajnanam ca na drstirasantiranaparimarganasayatvat /" (AKBH, ed. by Pradhan, p. 391).

The knowledge of Fourfold Truth (anasravajnana), as described in this passage, is obtained through three kinds of psychological transition, that is, ksanti, drsti, and jnana. At the psychological stage of ksanti a latent bias of doubt (vicikitsa) still remains. One can not definitely determine the certainty of the Truth; One's mind is simply inclined toward it. It means that ksanti indicates 'will' or 'inclination', but not 'patience' in any case. At the next stage of drsti (view) one thinks of the truth and judges it to be true. At the last stage one reaches the spiritual tranquility beyond inclination and judgement, that is, jnana (intuitive knowledge).
We can establish an integral relationship between these three stages only when we take ksanti not as patience, but as willingness or inclination. In other words, ksanti in this case rightly corresponds to a Sanskrit term kanti (khanti in Pali).
There is another example, in which ksanti is clearly used as a synonym of rocate, meaning 'to be pleased'.

"adhimatra satya-ksamanad iti usmagatavasthayam
mrdu satyam ksamate rocate." (AKV. p. 533).

A Sanskrit term ksamana is rendered by the Chinese 'jen ko' (recognition). This Chinese term, however, sounds intellectual, and is not appropriate to indicate a voluntary inclination toward the Fourfold Truth (the fact of suffering, cause, cessation, path). The commentator Yasomitra, by putting ksamana together with rocate ('to be pleased'), correctly indicates this intentional willingness toward the stopping of profane attachment for the sake of reaching liberation or spiritual tranquility.
The term ksamana in the following passage also can be taken in the same sense. The passage reads:

"ksamana-rupena ca ksantaya utpadyante." (ADV. p. 611).
(Willingness takes place because of taking pleasure.)

Now I turn to Mahayana Buddhism which will be dealt with in relation to Hinayana tradition. Specially I will examine the term ksanti Sanskritized incorrectly from khanti and its philosophical amendation.
For clarifying the Mahayana philosophy we shall consider one of the fundamental spiritual experiences described in the Lanka-vatarasutra. This sutra refers to a spiritual value, e.g., anutpattikadharmaksanti (the recognition of nothing born in this world), which is a spiritual experience of the ultimate truth of Buddhism. It runs:

"... traidhatukam pasyanto'dhyatmabahyasarvadharmanupalabdhibhirnilisvabhavadarianadulpadadrstivinivrttau mayadidharmasvabhavanugamanutpannikautpattikadharmaksantim pratilabhante.' (Lank p. 80-81).
(They [Bodhisattva-Mahasattva) find that all things, inner and external, arc beyond predicability, that there is nothing to be seen as self-nature, and that (the world) is not to be viewed as born; for this reason, when a wrong view to take the world as born will disappear, thereby, they will conform themselves to the insight that things are of the nature of an illusion, etc., and attain to the willing acceptance that things are unborn.)

As to a term anutpattikadharmaksanti there are various European translations such as: acquiescence in the eternal law (Kern, Saddharmapundarika, Engl. Tr. XXI. p. 134), resignation to the idea of not being reborn (W.H.D. Rouse, Santideva's Siksasamuc-caya, p. 297), resignation to consequences which have not yet arisen (Max Miiller, Sukhavativyaha, Engl. Tr. XLIX. pp. 39-40, p. 51), the recognition that things are unborn (D.T. Suzuki, Lankavatara-sutra, Engl. Tr. p. 71), etc.
A transliteration 'resignation' by Max Miiller is denied by Sylvain Levi (Sutralarnkara, French Tr. p. 123). In any case, these renderings would be much more accurate than 'patience' for ksanti, as far as a philosophical connotation is concerned, for anutpattika-dharmaksanti, as it will be explained later, is a spiritual, positive experience, in which one willingly accepts the ultimate truth. This understanding can come only from the root kam of kanti (willingness), but not from ksam of ksanti (patience).
In connection with ksanti it may be necessary to say a few words about the religious experience of anutpattikadharmaksanti, which appears quite often in Mahayana sutras. It represents the fact that emptiness or the absolute experience is beyond the thinkable, and therefore in the failure of intellect, designation is impossible. One can only refer to being unborn (anutpattika) in the absolute sense. The inclination or willingness to make this absolute statement is called ksanti. If ksanti would mean simply 'patience', as it literally connotes, what has patience to do with this absolute experience that is to be defined as unborn? Rather, patience implies unwillingness and opposition to this absolute experience of emptiness or unborn-ness. Buddhist ksanti, however, is a willing acceptance of the unborn, which determines the whole attitude of mind keeping it serene.

In the Sukhavativyuha (S.B.E. XLIX, p. 51) three kinds of ksanti are mentioned. They are:
1. Ghosanuga-ksanti, meaning to listen to the Buddha's teaching.
2. anulomiki-ksanti, meaning to penetrate into the truth of non-self (anatman).
3. anutpattikadharmaksanti, meaning a state to be attained when one completely realises the truth of emptiness.

Further, the Avatamsaka-sutra enumerates seven kinds of ksanti as follows:

1. The knowledge of things as like maya (huan jen), 2. a mirage (yen jen)5, 3. a dream (men jen)e, 4. an echo (hsiang jen) 5. a shadow (ju men), 6. a phenomenon (hua jen), 7. empty (k'ung jen). (Chapter XXIX. Cf. Suzuki's Lankavatara sutra, p. 127).

This Mahayanistic interpretation of ksanti is also the same as kanti, which is a correct Sanskritization of Pali khanti.
Quoting another example we shall examine the positive sense of ksanti. The Mahaprajnaparamita-Sastra describes two ksanti, e.g. utpatti-ksanti (willingness to arising) and dharmaksanti (willingness to realize the truth). The sastra explains as follows.

"Owing to the practice of utpatti-ksanti one gives rise to compassion for the sake of the sentient beings, destroys sins present from the unmeasurable time, and gains on the unmeasurable merit. Owing to the practice of dharma-ksanti one breaks ignorance of realities, and gains on the unmeasurable knowledge. Having completed these two practices, why should one not achieve whatever he wants." (T. 25.276a).

A term dharmaksanti in the above sense is apparently an abbreviation for anutpattikadharmaksanti, which is attained when he fully realizes the absolute truth and recognizes that all is deprived of entity. Further, the Dasabhumika says:

"Those that have no self-substance are unborn and in their nature are like the sky; dharmas sought outside the concatenation arc the products of discrimination by the ignorant. There is, however, an unborn reality other [than those just men-tioncd] which is the one attained by the wise; its birth consists in not being born, and in this not being born, there is their ksanti." (Dasabhumika, ed. by Rahder, p. 203, pp. 108-109; Suzuki, Lankavatara sutra, pp. 227-228).

In the same sutras we have another passage:

"The triple world thus has nothing to depend upon, either inside or outside; seeing this existence unborn there is the ksanti of no-birth." (Ibid., p. 273, 67; Suzuki, Ibid., p. 228).

All these quotations adequately describe the Mahayanistic way of thinking and feeling in a positive manner. The experience of anutpattika-dharma-ksanti referred to in the Mahayana texts is precisely the highest object of the Buddhist life which all Buddhist practitioners are willing to reach. From this point of view it is unambiguous that ksanti means willingness toward the state even of 'not-being-born' (anulpattikadharmaksanti).

[Марина В]

Пока не изучила даже исследование уважаемого Sungtaek Cho, с моим никаким английским : ), но предварительно наметывается что-то вроде: "ясное восприятие невозникновения всех дхарм"...

[Юй Кан]

Тут, как обычно происходит санскритом, всё упирается в контекстозависимость не только слов, но и устойчивых, казалось бы, терминологических сочетаний/композитов.
Что до собственно кшанти, то у Монье-Вильямса есть ещё один вариант перевода:

kShaanti = the state of saintly abstraction.

Чем и снимается противоречие, возникающее при однозначном переводе кшанти как patience-терпение, хотя, кроме patience есть ещё вариант endurance, т.е. "стойкость" или "прочность".

Потому, по мне, можно говорить и о варианте перевода anutpattikadharmaksanti как "стойкое [видение/восприятие] нерождённости дхарм".

[До]

Есть ли (и где именно) список моментов познания (jnana), в котором первым стоит именно anutpattikadharmakshanti?

Кстати, если рассмаривать не "познание вообще", а какое-то конкретное познание, то такой список есть, называется даршанамарга и состоит из 16 моментов, по 4 на каждую БИ.

[Юй Кан]

Кстати, если рассмаривать не "познание вообще", а какое-то конкретное познание, то такой список есть, называется даршанамарга и состоит из 16 моментов, по 4 на каждую БИ.

Если в этом списке есть anutpattikadharmakshanti, было бы интересно его увидеть.

[До]

Да там про kshanti конечно, а не про anutpattika-dharma-kshanti.