Заячьи рога (англ.)
Ilya V. Vasilyev
О©╫О©╫О©╫ О©╫О©╫ О©╫ RU.DHARMA О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫ О©╫ О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫, О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫, О©╫О©╫О©╫О©╫О©╫ О©╫
О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫
О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫.
"О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫" О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫ О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ -- О©╫О©╫О©╫О©╫О©╫, О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫
О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ "О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫" О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫
О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫ (О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫), О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫
(О©╫О©╫О©╫О©╫). О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫
О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫ О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫.
О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫ О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫
О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫ "О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫", О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫ "О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫
О©╫О©╫О©╫О©╫О©╫". О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫ О©╫О©╫О©╫О©╫О©╫О©╫О©╫, О©╫О©╫О©╫О©╫ О©╫О©╫О©╫
О©╫ О©╫О©╫О©╫О©╫О©╫:
http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm
=== О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ XII. Logic on the Hare's Horns (О©╫О©╫О©╫. 46-49) ===
XII
Said the Blessed One: Mahamati, there are some philosophers who are
addicted to negativism, according to whose philosophical view the
non-existence of the hare's horns is ascertained by means of the
discriminating intellect which affirms that the self-nature of things ceases
to exist with the destruction of their causes; and they say that all things
are non-existent just like the hare's horns.
Again, Mahamati, there are others who, seeing distinctions existing in
things as regards the elements, qualities, atoms, substances, formations, and
positions, and, attached to the notion that the hare's horns are non-existent,
assert that the bull has horns.
There are, Mahamati, those who have fallen into the dualistic way of
thinking, being unable to comprehend the truth of Mind-only; they desire to
discriminate a world which is of Mind itself. Mahamati, body, property, and
abode have their existence only when measured in discrimination. (52) The
hare's horns neither are nor are not; no discrimination is to be made about
them. So it is, Mahamati, with all things, of which neither being nor
non-being can be predicated; have no discrimination about them!
Again, Mahamati, those who have gone beyond being and non-being, no more
cherish the thought that the hare has no horns; for they never think that the
hare has no horns because of mutual reference, nor do they think that the bull
has horns because no ultimate substance is to be obtained however minutely the
analysis of the horns may go on even to the subtlest particle known as atom:
[that is,] the state in which noble wisdom is realised is beyond being and
non-being.
At that time Mahamati the Bodhisattva-Mahasattva said this to the Blessed
One: Is it not this way, Blessed One, that, seeing how discrimination takes
place, we proceed to refer this to the non-rising of discrimination and infer
that the horns exist not?
The Blessed One said: No, indeed, Mahamati, the non-existence of the
horns has no reference to the non-rising of discrimination. Why is it not so?
Because there is discrimination owing to the idea of the horns. Indeed,
depending upon the idea of the horns, Mahamati, discrimination takes place.
And because of this dependence of discrimination upon the idea of the horns,
Mahamati, and because of this relationship of dependence and apart from the
anyananya* relationship, one talks of the non-existence of the hare's horns,
surely not because of the reference [to the horns of the bull]. If again,
Mahamati, discrimination is different (anya) from the hare's horns, (53) it
will not take place by reason of the horns [and therefore the one is not
different from the other]; but if it is not different (ananya), there is a
discrimination taking place by reason of the horns [and therefore the one is
different from the other]. However minutely the atoms are analysed, no horn
[-substance] is obtainable; the notion of the horns itself is not available
when thus reasoned. As neither of them [that is, the bull's nor the hare's]
are existent, in reference to what should we talk of non-existence? Therefore,
Mahamati, the reasoning by reference as regards the non-existence of the
hare's horns is of no avail. The non-existence of the hare's horns is asserted
in reference to their existence [on the bull; but really a horn itself has no
existence from the beginning]; have therefore no discrimination about it!
Mahamati, the dualism of being and non-being as held by the philosophers does
not obtain as we see in the reasoning of horns.
* Literally different and not-different.
Again, Mahamati, there are other philosophers affected with erroneous
views, who are attached to such notions as form, cause, and figure; not fully
understanding the nature of space and seeing that space is disjoined from
form, they proceed to discriminate about their separate existences. But,
Mahamati, space is form, and, Mahamati, as space penetrates into form, form is
space. To establish the relation of supporting and supported, Mahamati, there
obtains the separation of the two, space and form. Mahamati, when the elements
begin to evolve [a world] they are distinguishable one from another; they do
not abide in space, and space is not non-existent in them.
It is the same with the hare's horns, Mahamati, whose non-existence is
asserted in reference to the bull's horns. But, Mahamati, when the bull's
horns are analysed to their minutest atoms, which in turn are further
analysed, there is after all nothing to be known as atoms. The non-existence
of what, is to be affirmed in reference to what? As to the other things, too,
this reasoning from reference (54) does not hold true.
At that time, again, the Blessed One said this to Mahamati the
Bodhisattva-Mahasattva; Mahamati, you should discard the views and
discriminations that are concerned with the horns of a hare and a bull, with
space and form. And also, Mahamati, let you and other Bodhisattvas reflect on
the nature of discrimination which they have of the Mind itself, and let them
go into all the Bodhisattva-lands where they should disclose the way of
disciplining themselves in the manifestations of Mind itself.
=== О©╫О©╫О©╫О©╫О©╫О©╫О©╫О©╫ XII. Logic on the Hare's Horns ===
=== ===
52. When bound in conditions there evolves a mind in all beings; when released
from conditions, I say, I see no [mind rising].
53. When the mind, released from conditions and unsupported by thought of
self, abides no longer in the body, to me there is no objective world.
54 and 55. (Chapter II, verses 147 and 148.)
=== ===
Bye,
Ilya V. Vasilyev