Перевод "sati"

Автор Ассаджи, 11:13 05 марта 2006

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manussa

дост. Тханиссаро в своей работе A Meditator's Tools A Study Guide
https://www.dhammatalks.org/books/MeditatorsTools/Section0003.html

таки перевел все десять тем памятования, словом recollection,включая анапанасати. Стоит заметить, что  в его толковании  mindfulness это вообщем-то  было и есть  памятование, так что это лишь смена термина ,но не смыслового значения термина сати.

Strictly speaking, only seven of the ten are actually "recollections" (anussati): recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of virtue, recollection of generosity, recollection of the devas, and recollection of stilling. The other three are called mindfulness (sati) practices: mindfulness of in-and-out breathing, mindfulness of death, and mindfulness immersed in the body. However, the Pāli words for mindfulness and recollection—sati and anussati—are intimately related. In the Pāli Canon, sati does not simply mean awareness. It means the ability to keep something in mind; it is a function of the active memory. This point is clear in the Buddha's definition of the faculty of mindfulness (§11), and it crops up again and again in the descriptions of these three mindfulness practices: mindfulness involves keeping particular themes or intentions in mind so as to induce mental states necessary for concentration, clear insight, and release. Thus all ten of these practices—the recollections and mindfulness practices—employ memory as an essential factor. For convenience's sake, it seems best to stick to the traditional label of "recollection" for all ten.



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Putting smṛti back into sati (Putting remembrance back into mindfulness)

Bryan Levman

The word sati today is usually translated as "mindfulness", despite the fact that it is derived from the Old Indic word smṛti meaning "remembrance", "memory", and "tradition". Some scholars even distinguish between the two words as different in meaning, suggesting that sati usually refers to present awareness in the Pali scriptures, not to the past, as the word smṛti does. Since the Buddha was familiar with the Brahmanical teachings, including the six Vedāṅgas (linguistic analysis, etymology, etc.) which are part of the smṛti tradition, it is unlikely that he would have used the vernacular form of the word (sati) in a way inconsistent with its heritage. This article argues that the word sati incorporates the meaning of "memory" and "remembrance" in much of its usage in both the suttas and the commentary, and suggests that without the memory component, the notion of mindfulness cannot be properly understood or applied, as mindfulness requires memory for its effectiveness. Although sati is a polysemous word whose semantic field extends beyond mere memory (with overtones of mindfulness, wisdom, awareness, restraint, equanimity, etc.), the notion of memory is central to the denotative and connotative core of the word.

http://jocbs.org/index.php/jocbs/article/view/167

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Джулия Кассанити говорит о том, что акцент исключительно на настоящем моменте характерен для западного буддизма, а в странах Юго-Восточной Азии в "сати" понимается во многом как памятование:

https://open.spotify.com/episode/5wbFt7wGA2VTEPGQmP79EG
https://www.amazon.com/dp/1501709178/

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Aṅguttara Nikāya 4
19. Brāhmaṇavagga
189. Sacchikaraṇīyasutta

...

Katame ca, bhikkhave, dhammā satiyā sacchikaraṇīyā? Pubbenivāso, bhikkhave, satiyā sacchikaraṇīyo.

...


And what are the things to be realized by memory? One's past abodes are to be realized by memory.

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Из Абхидхарма-самуччаи:

smṛti katamā / saṃsṛte vastuni cetasaḥ asaṃpramoṣo 'vikṣepakarmikā //

What is mindfulness (smṛti)? It is non-forgetting by the mind (cetas) with regard to the object experienced. Its function is non-distraction.

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/6_sastra/3_phil/buddh/asabhs_u.htm
https://books.google.com/books?id=Rr0qDAAAQBAJ&pg=PA9

manussa

Ланс Казинс о сати  https://samatha.org/samatha_journals , журнал 2015-16года  в статье:
SAMATHA MEDITATION AND
INSIGHT MEDITATION:
COMPLEMENTARY OR COMPETING?


Q: Is bare attention another word for mindfulness or is it different?
LC: I think it's a different thing. It's never been entirely clear to me what
it is in Pāli that the English expression 'bare attention' is actually meant
to correspond to.
But the method they use is you try to note – it's what
Mahāsi Sayādaw meant, you try to notice – it is not meant that you note
with a label – every single activity. Note looking, moving, and you may
slow down. With systematic practice you could slow down. They do it
very intensively in that school for up to twenty hours a day. Jolly difficult
(laughter) – for some meditators, anyway. But you don't put a lot of
attention to it. If you kind of try and watch the movement of your hand
so (demonstration), in such a focused way, they would say you are
concentrating on it, which is not what they want you to do. They want
you to just have the minimal awareness that nothing goes on in your
body, feelings, mind, and mental states that you don't note. That takes
quite a lot of practice, but quite plainly, if you try to put a lot of attention
to each thing that occurs, it's impossible – so it needs this very minimal
attention to work. But I do not know what this is meant to correspond to
in Pāli – it's a modern term in English. And I'm not quite convinced it
comes from the tradition, but that's something for further research.

Q: Is the minimal degree why it's different from mindfulness? It sounds
a lot like mindfulness in some ways.
LC: It's clearly related to mindfulness, but it's been described in terms of
attention, and mindfulness is not about attention
. To be mindful you
don't have to be slow. For example, in some schools of insight meditat-
ion they would say slowing down mindfulness is only partly developed in
ordinary states of mind and body, and they would be against the ideas of
slowing down in body. But it is, as I said, very popular in most successful
schools of insight meditation.
So mindfulness is a certain kind of awakeness so that you do not get
lost in whatever is going on. It's actually very closely related to memory.

I mean, quite ordinarily you do something and a second later you don't
remember what you were doing or why, and mindfulness is the quality
that really its purpose is partly to counter that. It counters getting lost in
what you're observing. It's not quite the same thing as bare attention,
but they are closely related.
In terms of samatha meditation where you balance mindfulness and
concentration, concentration takes you deep into the mind. Mindfulness
anchors you to the outside world, and if you don't have enough
mindfulness, you go deep into the mind, you can experience states where
nothing is happening, which are negative results (laughter), except that
if you're having a miserable life, then this can have a certain value at the
time. But it's a bit of a trap. So in mindfulness there is a balance going on.
For samatha, you need to go deep into the mind, but you must not get
lost, for those two qualities have to work together.
Q: Is awareness a good synonym for mindfulness?
LC: For mindfulness. It could be. We tend to use it for clear comprehen-
sion, which goes with mindfulness, so I would tend to say mindfulness
and awareness.

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Цитата: Ассаджи от 11:11 01 июня 2018
Putting smṛti back into sati (Putting remembrance back into mindfulness)

Bryan Levman

The word sati today is usually translated as "mindfulness", despite the fact that it is derived from the Old Indic word smṛti meaning "remembrance", "memory", and "tradition". Some scholars even distinguish between the two words as different in meaning, suggesting that sati usually refers to present awareness in the Pali scriptures, not to the past, as the word smṛti does. Since the Buddha was familiar with the Brahmanical teachings, including the six Vedāṅgas (linguistic analysis, etymology, etc.) which are part of the smṛti tradition, it is unlikely that he would have used the vernacular form of the word (sati) in a way inconsistent with its heritage. This article argues that the word sati incorporates the meaning of "memory" and "remembrance" in much of its usage in both the suttas and the commentary, and suggests that without the memory component, the notion of mindfulness cannot be properly understood or applied, as mindfulness requires memory for its effectiveness. Although sati is a polysemous word whose semantic field extends beyond mere memory (with overtones of mindfulness, wisdom, awareness, restraint, equanimity, etc.), the notion of memory is central to the denotative and connotative core of the word.

http://jocbs.org/index.php/jocbs/article/view/167

Эта статья уже в свободном доступе.

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Две заметки досточтимого Чинтиты:

"How did mindfulness become 'bare, non-judgmental, present-moment awareness'?'" (2018). One would be hard-pressed to find anything in the early Buddhist texts (EBT) that remotely resembles the modern definition of mindfulness "bare, non-judgmental, present-moment awareness." In this essay I will try to account for our modern definitions of mindfulness and how they might be reconciled with the EBT.

"Sati really does mean 'memory'" (2018). Modern scholars have perhaps been far too hasty to dismiss 'memory' as the central meaning of sati (mindfulness) in the EBT. I hope to show here that sati barely strayed in the early times far afield from this central meaning.

https://bhikkhucintita.wordpress.com/essays-bhikkhu-cintita/

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#88
Bryan Levman

The Meaning of sati in the Burmese Tradition and an Introduction to the Pāli Myanmā Abhidhān' Dictionary

https://books.google.com/books?id=cntMEAAAQBAJ&pg=PA310&lpg=PA310

In Chapter 8 (pp. 310–356), Levman believes the original meaning of sati  as "memory" is being lost in Western secular mindfulness practice. To correct this, the author provides the entry for  sati  in the 24 (so far) volume Pāli–Myanmā Abhidan'  dictionary with a translation of the Burmese, an exploration of the references and an analysis of  sati into 30 categories, thus providing a helpful resource for research.
He does not recapitulate his 2018 debate with Anālayo in the journal Mindfulness, but aims to provide information on how sati was understood in the Burmese tradition that gave birth to its modern Western counterpart. He concludes (pp. 355–356) that  sati, according to this dictionary, includes a degree of memory and is to be cultivated on the foundations of the Buddhist teachings of  sīlasamādhi  and  paññā  as encapsulated in the Satipaṭṭhāna and other meditation Suttas. In this book, the author does not go into where that leaves Western secular mindfulness practice.

Stefan Karpik
Pali Facts, Fictions and Factions (Review Article)

https://www.academia.edu/97226973/Pali_Facts_Fictions_and_Factions_Review_Article_
http://jocbs.org/index.php/jocbs/article/view/260

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Ачан Джаясаро пишет:

A key function of mindfulness is "bearing in mind", or not forgetting. During meditation our central task is to bear the meditation object in mind, without distraction. But in daily life, the things we choose to bear in mind must differ depending on context. In the bathroom, for example, we might make mindfulness of the body our practice, bearing in mind one or more of the 32 parts of the body. In conversation we might try to bear in mind the principles of right speech, above all else that our words be true.

We can also make the effort to be kind in trying circumstances an object of mindfulness. And we can make a mindfulness object of the kindness of others. This means being alert throughout the day to acts of kindness. The more we do it, the more we become sensitive to such acts, and the more joy we experience.

Ajahn Chah recommended the perception of impermanence or the uncertainty it engenders as on object of mindfulness in daily life. By applying ourselves to bearing this perception in mind throughout the day, we become more and more accustomed to viewing our experience through its lens. Our wisdom faculty grows steadily stronger.

Ajahn Jayasāro
7/10/23

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