Этимология "bodhisatta" и "sutta"

Автор Ассаджи, 12:57 27 ноября 2007

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Ассаджи

Питер Харви пишет:

the term bodhisatta ... was originally equivalent to Sanskrit bodhisakta, meaning 'one bound for
awakening' or 'one seeking awakening', though in time it came to be Sanskritised
as bodhisattva, a 'being (for) awakening'.

http://www.sunderland.ac.uk/buddhist/originaleob.pdf

Ленс Казинс пишет:

It is clear that one of Ray's major weaknesses is his handling of the Pali tradition. His sympathies are perhaps shown by his practice of Sanskritizing the names of Pali texts. He seems unaware that for example sutta in Pali is probably from sukta and its Sanskritization to sutra is unhistorical, while bodhisatta in early sources is probably not equivalent to bodhisattva, but to bodhisakta  'one seeking awakening '. The latter is particularly important because it leads him, as part of an unconvincing attempt to trace the origins of the Mahayana back to the time of the Buddha, to misinterpret the earliest passages in which the Buddha refers to himself by this name. It is of course simply wrong to render the Pali paccekabodhisatta as pratyekabodhisattva, since the Pali users who utilize this expression certainly derived satta from the root SAJ. Indeed even the etymology of paccekabuddha itself has a number of problems. (BSOAS, Vol. 59, No. 1. (1996), pp. 172-173)

http://links.jstor.org/stable/619428

Скорее всего, палийские термины "сутта" и "бодхисатта" этимологически восходят к древнеиндийским "сукта" (изречение, буквально cy+укта - "хорошо сказанное"), и "бодхисакта" (бодхи+сакта, "настойчиво стремящийся к Пробуждению").

Asita

Очень правдоподобно в свете того, что в суттах Будда иногда говорит: "прежде, чем я достиг пробуждения..."




До

У меня такие вопросы -- как может бодхисатта происходить от бодхисакты, а сутта от сукты, если 1) Будда говорит бодхисатта, (а не бодхисакта, что было бы естественно если бы он подразуевал такой смысл), а 2) сутты называются суттами, а не суктами. Дополнительный вопрос по (2) - называл ли сам Будда сутты суттами?

Ассаджи

Цитата: До от 02:50 16 декабря 2007
У меня такие вопросы -- как может бодхисатта происходить от бодхисакты, а сутта от сукты, если 1) Будда говорит бодхисатта, (а не бодхисакта, что было бы естественно если бы он подразуевал такой смысл), а 2) сутты называются суттами, а не суктами.

В пали слова наподобие "бодхисакта", "сукта" недопустимы. "Кт" из древнеиндийских слов заменяется на "тт".

Вот таблица соответствий:

http://dhamma.ru/paali/pali_san.htm

ЦитироватьДополнительный вопрос по (2) - называл ли сам Будда сутты суттами?

Видимо, да.

Буддийский гибридный санскрит построен на основе реконструкции древнеиндийского, "очищения" пракритов с помощью обратной замены по такой таблице соответствий. В этой реконструкции встречаются ошибки.

До


Bahupada

Дополнение по поводу bodhisatta

Steven Collins в книге "A Pali Grammar for Sutudents" пишет:

"This word has traditionally been analyzed as bodhi + sattva, enlightenment-being, which makes no grammatical sense. What seems to have happened is that the Pali (or related MIA) word satta has been re-Sanskritized as sattva. This is possible correspondence, but satta in Pali can be equivalent to two other words in Sanskrit, both of which make better sense than sattva. From √sañj, to adhere to, be intent on, the past participle is sakta which → satta in Pali. From √śak, to be able to, be capable of, the past passive participle is śakta, which also → satta in Pali.
Intent on enlighment or capable of enlightment are both more à propos than enlightment-being, so it is likely one of these two sense of bodhisatta was the original".

Ассаджи

J. C. Wright пишет:

ЦитироватьAn introduction, besides summarizing content, chronology, and authorship, attempts to solve the vexed question of the origin of the term sutra. The matter is so redolent of popular etymology that it would seem preferable to reverse the ostensible sequence of events and see in sutra a back-formation from MIA sutta based on the etymology alleged in Pali: sutta could then be identified, more attractively, as based on sukta. The relation between sukta and sutra in late Vedic would presuppose that existing in Pali between sutta in the sense of Suttapitaka gatha and sutta in the sense of Suttavibhanga vinaya. Before the advent of a spurious etymology, sutta and suttanta, comparable with veda and vedanta in formation and with sukta and sutra in sense, would have been morе clearly distinguishable. (Bulletin of the School of Oriental and African Studies, University of London, Vol. 41, No. 3. (1978), pp. 609-610.)

Еще ссылки:

http://jayarava.blogspot.com/2009/02/philological-odds-and-ends.html
http://jayarava.blogspot.com/2010/05/philological-odds-and-ends-iii.html

Bahupada

Цитата: Ассаджи от 12:57 27 ноября 2007
Питер Харви пишет:

the term bodhisatta ... was originally equivalent to Sanskrit bodhisakta, meaning 'one bound for
awakening' or 'one seeking awakening'

Подтверждения тому, что термин bodhisatta означал в палийской традиции того, кто "привязан" к пробуждению, то есть к тому, чтобы пробудиться, можно встретить, например, в комментарии к сутте Махападана сутта:

ЦитироватьBodhisattoti paṇḍitasatto bujjhanakasatto. Bodhisaṅkhātesu vā catūsu maggesu satto āsatto laggamānasoti bodhisatto

В этом объяснении используются близкие по смыслу отглагольные формы: satta (связанный), āsatto (повязанный), ум которого придерживается (laggamānasa).

Ассаджи

Из Комментария к Пуббевасамбодха сутте в Ангуттара Никае:

Bodhisattasseva satoti bujjhanakasattasseva sato, sammāsambodhiṃ adhigantuṃ ārabhantasseva sato, sambodhiyā vā sattasseva laggasseva sato. Dīpaṅkarassa hi bhagavato pādamūle aṭṭhadhammasamodhānena abhinīhārasamiddhito pabhuti tathāgato sammāsambodhiṃ satto laggo ''pattabbā mayā esā''ti tadadhigamāya parakkamaṃ amuñcantoyeva āgato, tasmā bodhisattoti vuccati.

Ассаджи

Досточтимый Дхамманандо пишет:

"Like bhavaṃ and bhavanta, or arahaṃ and arahanta, suttaṃ and suttanta are alternative forms of a single participle meaning "well-said". The meaning "thread" doesn't apply here at all and the Buddhist sanskritizers' rendering of sutta as sūtra was simply a mistake."

http://www.dhammawheel.com/viewtopic.php?f=23&t=22381#p320004


Ассаджи

В пользу варианта "бодхи-сакта" говорит и то, что в ранних санскритских текстах слово "бодхисатва" пишется с одним "т". Джаярава пишет по этому поводу:

Like some other Buddhist terms coined in Prakrit, it seems Mahāyāna might have been the victim of a wrong Sanskritisation. We already suspect that sūtra 'thread' ought to have been sūkta 'wise saying', both words assimilate to sutta in Pāḷi; while satva 'being' ought to have been sakta 'committed, intent on', both satta in Pāḷi. Hence bodhisatva ought to be bodhisakta 'committed to awakening', and it's possible that mahāsakta might have signified 'one whose commitment is great'.

http://jayarava.blogspot.com/2015/07/early-mahayana-everything-you-know-is.html


Пример такого словоупотребления:

One more text, the Praśāntaviniścayapratihārya-sūtra, also taken from the Śikṣāsamuccaya, reads as follows:

yaś ca mañjuśrīr bodhisatvo gaṅgānadīvālikāsamebhyo buddhebhyaḥ pratyekaṃ sarvebhyo gaṅgānadīvālukāsamāni buddhakṣetrāṇi vaśirājamahāmaṇiratnapratipūrṇāni kṛtvā dadyād evaṃ dadad gaṅgānadīvālikāsamān kalpān dānaṃ dadyād /
yo vā 'nyo [read: vānyo] mañjuśrīr bodhisatva imāṇ evaṃrūpān dharmān śrutvā ekāntena gatvā cittenābhinirūpayed imeṣv evaṃrūpeṣu dharmeṣu śikṣiṣyāmīti /
so 'śikṣito pi mañjuśrīr  bodhisatvo 'syāṃ śikṣyāyāṃ chandiko vatataraṃ puṇyaṃ prasavati /
na tv eva tad dānakriyāvastv iti /


Suppose that a bodhisattva, Mañjuśrī, after filling buddha-fields equal to the amount of sand in the Ganges River with magical gems and great jewels and precious stones, would give them to every single buddha, to as many [buddhas] as there is sand in the Ganges River, giving the gift in this way for as many eons as there is sand in the Ganges River. Or suppose that there were another bodhisattva, Mañjuśrī, who, after hearing teachings such as these, would go off alone and resolve in his mind, "I will train in teachings such as these." The latter bodhisattva who longs for this training, Mañjuśrī, though not yet trained, produces much more merit, not the case of the action of giving.

https://escholarship.org/content/qt7kw809f3/qt7kw809f3.pdf?#page=42