MADHYAVYUTPATTI IS AN EARLY MONUMENT OF THE TIBETAN LINGUISTIC TRADITION*

- Keywords Buddhist canonical literature, translation methods, Sanskrit, Tibetan language, Indian linguistic tradition, Tibetan linguistic tradition

The treatise " Madhyavyutpatti "(Skt. madhyavyutpatti, tib. bye brag tu rtogs byed ' bring po, lit. "Middle explanation"; an alternative Tibetan name is sgra sbyor bam po gnyis pa-lit. "[A treatise on the rules of] the use of grammatical indicators in two sections"), which is part of the Tengyur (Tib. Bstan ' gyur), the second part of the Buddhist canon in Tibetan (T. so, l. 131b1-160a7 in the Derge edition (tib. Sde gde)), can be considered as a commentary on another work from the Tengyur, Mahavyutpatti (Skt. mahavyutpatti, tib. Bye Brag tu rtogs byed chen Po, T. so, l. 1-131a4 in the Derga edition), a Sanskrit-Tibetan dictionary of mainly Buddhist terms, which is supposed to have been compiled by Indian Pundit scholars and Tibetan Loizavomi translators under the guidance of the pious Tibetan rulers Chidesongtsen (Tib. Khri Lde srong btsan) and Ralpachen (tib. ral pa sap) in the first half of TH century. In order to develop a systematic approach to the transfer of Buddhist terminology in the translation of Buddhist canonical works from Sanskrit to Tibetan, it included 9492 lexicographic units grouped into 277 thematic sections (according to the publication of Ishihama and Fukuda (1989)).

The creation and inclusion in the Tengyur of these two important reference books establishing language norms was a tool and result of the spelling and lexical reforms of the translation language of Buddhist canonical texts, which resulted in the transition from the preclassical stage in the history of the Tibetan language to the classical one, the first two of the three language reforms (tib. skad gsar bcad gsum) in the traditional account of Tibetan historians.

Madhyavyutpatti consists of two sections (tib. bam po) and a colophon: the first section contains an account of the history of the creation of both monuments and royal decrees defining the principles of translation of the Buddhist canon, as well as comments on 170 terms from Mahavyutpatti; the second section includes comments on 243 terms; thus, the total " Madhyavyutpatti It contains commentaries on 413 terms grouped into 50 thematic headings and explains the internal form of Tibetan equivalents of Sanskrit terms, often using their Buddhist "hermeneutical etymologies" (see Seyfort-Ruegg's term, see [Seyfort Ruegg, 1998, p. 118-119]).

So, in the Tibetan equivalent of the word "Buddha", two interpretations merge: 1) mohanidrapagamat prabuddha-purusavat ("He is like a person who has awakened (prabuddha) because his dream of ignorance has been dispelled") and 2) buddher vikasanad buddhah. Vibuddhapadmavat ("He is a Buddha because his consciousness (buddhi) has opened like a lotus flower (vibuddha) in full bloom"; sangs pa "awakened" + rgyas pa "extended" → sangs rgyas "Buddha" (skt. buddha).

* The research was carried out with the financial support of the Russian Foundation for Natural Sciences in the framework of the research project "Tibetan Grammatical Tradition" (11-34-00227a1).

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Both sections of Madhyavutpatti are important for studying the history of the formation of the lexical structure of classical Tibetan in the process of translating the Buddhist canon from Sanskrit.

The significance of Madhyavyutpatti as an early datable monument of Indo-Tibetan Buddhist language science was first noticed by Tibetologists Nils Simonsson (1957) and Peter K. Simonsson (1957). Verhagen (1993): the former translated the colophon, introduction, and commentaries on certain terms, while the latter considered this monument to be one of the earliest Tibetan Sanskrit works. However, the tasks of a complete translation of the monument into any of the Western languages or its detailed analysis as a monument of traditional Tibetan linguistics remain unresolved to this day. Later publications by Geza Uray (1989), Jampa Losang Panglung (1994), and Christina L. Scherrer - Schaub (1992; Scherrer-Schaub, 2002) focused on aspects of the historical, textual, and diplomatic analysis of this important source in the context of two other supposedly extant treatises, included in its name the component " vyutpatti "(skt. vyutpalti, tib. bye brag tu rtogs byed).

The introduction to Madhyavyutpatti, which introduces important Tibetan grammatical terms for the first time, proclaims the need to follow an authoritative system of established terminological Sanskrit-Tibetan equivalents, as well as sets out a set of general procedures for using normative equivalents, while the main part of the monument contains comments on the form and meaning of 413 similar terminological correspondences, while using special terminology and description models.

The procedures described in the introduction describe the norms of semantic accuracy and word order in poetic and prose translations from Sanskrit, the problems of translating polysemous Tibetan words, names of countries and localities, trees, plants and animals, Sanskrit verb prefixes, models of word formation of numerals, the use of Tibetan honorific vocabulary in relation to the Buddha, and procedures for introducing new translation equivalents after the list contained in the main part of Madhyavutpatti is formed and becomes normative in nature. The last injunction tells us about the special precautions required when translating Tantric texts, and the secret nature of their circulation, limited to a circle of worthy students.

Both sections of Madhyavutpatti contain special terms used to describe various linguistic concepts and translation techniques. The most important ones are ming ("term"), sgyur ("translate"). Other examples of terms belong to the following categories:: active participants in the translation creation process, such as lo tsa ba ("translator"); authoritative sources of information for translators and editors, such as sgra'i gzhung ("grammatical treatise"); procedures for compiling normative lists of translation correspondences, such as gtan la ' bebs ("systematize"); qualities that completed translations should have for example, don dang mi 'gal ba ("do not contradict the meaning"); techniques for creating translation matches, for example, skad kyi go rims las mi snor ("do not break the word order") and other specific linguistic terms, for example, zhe sa ("honorific vocabulary"). Madhyavutpatti is one of the earliest sources to contain these terms, and for many of them it is the only one.

[A TREATISE ON RULES]

USING GRAMMATICAL INDICATORS IN TWO SECTIONS

Section one

In the year of the horse 1, King Tidesongtsen 2 stayed in [the palace] Onchangdo 3 in [locality] Skyi 4. [At that time] the leader of the troops from [locality] Volume 5 and the great robber were subdued. A messenger from [the tribe] Garlog 6 paid [honors] to the king, Zhangtisurramshag 7, Mangjelhao 8 and others carried out many of the king's orders and made numerous offerings of camels, horses and cows. [The King] rewarded each of the councillors and inferiors.

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Under such circumstances, Indian sages [such as] Acharyajinamitra 9, Surendrabodhi 10, Shilendrabodhi 11, Danashila 12, Bodhimitra 13, Tibetan sages: Ratnarakshita 14, Dharmatashila 15, translation scholars: Jnanasena 16, Jayarakshita 17, Manjushrivarma 18, Ratnendrashila 19, and others catalogued the expressions translated from the Indian language and fixed as terms relating to the Great and Small Chariots 20. [The King] issued a decree [stating] that [no one] should ever deviate from the system set forth in the book. in this text, it was made so that [this system] became available for general study.

Formerly in the time of the father 21 divine son Acharyabodhisattva 22, Yeshebangpo 23, Zhanggyalnyennyazang 24, Lontijesangshi 25, translators: Jnanadevakosha 26, Chekitug 27, brahman Ananda 28 and others corrected from the language of religious texts unknown in Tibet some terms [which] did not correspond to the religious texts of the Vyakarana tradition 29 and [which] could not be undecided.

At the expense of the most important words of the language, additions were made, [these words] were brought into line with what the texts of the Great and Small Chariots contain, with the explanations of the ancient great scholars Nagarjuna 30, Vasubandhu 31 and others, with what follows from the vyakarana language rules. Those [words and expressions] that are difficult to understand were divided into separate words, explained with justifications, and written down as text. Individual words that could not be explained, but could be conveyed phonetically, were clearly characterized by phonetic composition and fixed as terms. Some words that could be conveyed in accordance with the meaning were clearly characterized in meaning and fixed in terms. In the face of the king, venerable Bande Palgiyontan 32, Bande Tingngjin 33, and others gathered and addressed the assembly of ministers. Methods of translating the teachings and terms of the Tibetan language, [translated] from the language of India, were brought into the system. The tsar issued a decree:

"[1] As for the method of translating the holy teaching, on the one hand, let [the translation] not contradict the meaning of [the original text], and on the other hand, let it be well said in Tibetan.

[2] If the translation of Dharma 34 into Tibetan does not deviate from the order [of words] of the Indian language, if the connection with the meaning and expression is [preserved], and if it is good [sounds], then it should be translated without deviating from the order [of words].

[3] If the translation sounds good when deviating [from the word order] and if the [meaning] is clear, then stanzas of four and six lines are allowed in the verses, and you should translate by deviating [from the word order] as it turns out well within one stanza.

[4] In prose, the main thing is to follow the meaning. It is necessary to translate, deviating [from the word order] as it turns out well both in meaning and expression.

[5] In cases where multiple values can be distinguished in a single expression, you should set the [translation of this expression] depending on how it corresponds to what precedes and follows [this expression].

[6] When translating [such a word as], for example, gautama, [in which a combination of] gau sounds form the designations of "speech", "cardinal directions", "earth", "light", "vajra", "bull", "heaven" and many other objects, and when translation of [such a word as], for example, kausika, based on [its] sound composition, [which has meanings]: "related to the grass of kusha", "wise", "one who rejoices in the lotus", "owl", "possessor of treasures" , etc., then it is impossible to express [all these] numerous [meanings] and combine all these types of [meanings] within one translation, and in such cases when there are no arguments [for choosing one of them]. values], you should leave them in the language of India, without translating them.

[7] If there is a word that can be used in any way, then you should make sure that [this word] corresponds to the general [meaning], and not translate it by choosing one of the values.

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[8] When translating names of places, living creatures, flowers, plants, etc., in cases where you can make a mistake, when you can't find a good word, and when in general there is no clarity about the possibility of translation, so [translate] or not, then first add the word "country" or "country" as an insert.flower" and others, [depending on] what it is about, and leave in the language of India.

[9] When translating numerals according to the language of India, as for the use of [expressions] "dge slong brgya phrag phyed dang bcu gsum" (1250 monks) and others, the [second] expression "stong nyis brgya lnga bcu"is generally accepted. If translated in accordance with the rules of the Tibetan language, then since [it] does not contradict the meaning and [sounds] good in Tibetan, [therefore] you should use numerals [that] can be formed in accordance with the rules of the Tibetan language.

[10] If you translate pari, sam, ira, etc. , that is, what is used as particles and like ornaments, then as for the method [that] corresponds to the meaning and conveys [it], then you should translate using the indicators "yongs su", "yang dag pa", "NYE ba".

[11] As for those that do not carry a certain meaning, and since there is no need to add [anything] as inserts, it should be translated according to the meaning.

[12] If the word does not occur [in the context of other synonymous words], then [when translating] the word is generally known in the Tibetan language and sounds good. And if a word occurs with [other synonymous words], then it should be translated according to each individual word.

[13] As for the [stylistic] levels of speech, when referring to Buddhas, Bodhisattvas 35, Shravakas 36 and others, one should translate [using] respectful words in relation to Buddhas, and in relation to others, middle words and lower are used. It should be translated in accordance with the tradition established in the translation of the Ratnamegha Sutra 37 and the Lankavatara Sutra 38 by sages and learned translators gathered in former times in the presence of the father of the divine son."

Since no one is allowed to make changes to the language rules set out in the form of decrees and subsequently re-establish terms, then: even if there is a need to establish any new terms in the case of individual words that need to be translated and explained 39, then, despite the fact that the terms are not established in each article, they are not in a separate school, [it should] examine arguments based on religious texts and language rules, and how [terms] can be established according to the teaching; and request that the Bhagavan Traditions be transmitted to the Palace Assembly 40 and to the school for correction [translation] of Buddhist texts; and after the [royal] decree has been issued [these terms] will be included in the dictionary of language [expressions].

Tantra Texts 41 [traditions] The Secret Mantras 42 must be kept secret 43: [they] must not be explained or preached to unsuitable [students].

Since no translation or use of [these texts] has been permitted up to the present time, obscure expressions have remained unexplained, transmitted according to sound, and perverse practices have emerged, as well as extracts from [texts] of the tantra [tradition] Mantras and their translations into Tibetan.

Henceforth, [with regard to] dharani 45, mantras and tantras, [the following] command from above applies: it is not allowed to collect and translate [texts of] tantras [traditions] Mantras and texts of mantras, with the exception of [those that are] allowed to be translated.

The beginning of the description of language expressions that were not previously systematized and not established as terms, in accordance with the works of the Great and Small Chariots and grammatical texts.

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Madhyavutpatti Colophon

"Mahavyutpatti" - "large detailed explanation", "Madhyavyutpatti" - "medium detailed explanation", "Svalpavyuthiatti" - "small detailed explanation"; "Vachavyutpatti" - as for [this] detailed interpretation of words, [it is] average. A commentary that explains the complex passages of Maha [vyutpatti] according to the [religious] and grammatical texts is Madhyavyutpatti. In the Onchangdo Palace, all the Tibetan and Indian sages systematized the language of the Teaching, and at the direction of the ministers, as for the previously undefined and undefined terms of the new language, the sages gathered, established the terms and systematized [them], and the divine tsengpo Tidesongtsen approved [rules that] should not be violated by their decrees and commands. [Here] Madhyavyutpatti ends.

comments

1,814 g.

2 Tib. khri lde srong btsan, also known as Ti tig bzang Ro and sad pa legs mjing yon , is the son of Tisong Daetzen and the father of Titsugdetsen (Ralpachen).

3 Tib. skyi.

4 Tib. 'on cang rdo (тж. 'on cang rdo dPag med legs pa g.yung drung gtsug lag khang is the name of the Chidaesongtsen Palace.

5 Tib. stod smad.

6 Tib. gar log is a Turkic tribe of Karluks.

7 Tib. zhang khri zur ram shag (s) - advisor to Tidaesongtsen.

8 Tib. mang rje lha lod/ 'od is an advisor to Tidaesongtsen.

9 Skt. acarya jinamitra is a well-known Indian translator of Buddhist canonical works from Sanskrit to Tibetan (first half of the 9th century).

Surendrabodhi is a well-known Indian translator of Buddhist canonical works from Sanskrit to Tibetan (first half of the 9th century).

11 Skt. silendrabodhi is a well-known Indian translator of Buddhist canonical works from Sanskrit to Tibetan (first half of the 9th century).

12 Skt. danasila-famous Indian translator of Buddhist canonical works from Sanskrit to Tibetan (first half of the 9th century)

13 Skt. bodhimilra is a well-known Indian translator of Buddhist canonical works from Sanskrit to Tibetan (first half of the 9th century).

14 Tib. ratnaraksita-a well-known Tibetan translator of Buddhist canonical works from Sanskrit into Tibetan (first half of the 9th century).

15 Skt. dharmatdsila is a well-known Tibetan translator of Buddhist canonical works from Sanskrit into Tibetan (first half of the 9th century).

16 Skt. jnanasena is a well-known Tibetan translator of Buddhist canonical works from Sanskrit to Tibetan (first half of the 9th century).

17 Skt. jayaraksita is a well-known Tibetan translator of Buddhist canonical works from Sanskrit to Tibetan (first half of the 9th century).

18 Skt. manjusrivarma is a well-known Tibetan translator of Buddhist canonical works from Sanskrit into Tibetan (first half of the 9th century).

ratnendrasila is a well-known Tibetan translator of Buddhist canonical works from Sanskrit into Tibetan (first half of the 9th century).

20 Tib. theg pa che chung - meaning hinayana (lit. "small chariot") - an early Buddhist tradition, perceived as a less advanced follower of the later Mahayana direction (lit."great chariot").

21 Refers to the Tibetan ruler Tisongdetsen (Tib. khri srong lde'u btsan).

22 Skt. acarya bodhisatva-refers to the famous Indian Buddhist mentor Shantarakshita, invited to Tibet by Tisongdetsen.

23 Tib. ye shes dbang po is the head of the Buddhist community in Tibet after the death of Shantarakshita.

24 Tib. zhang rgyal nyen pua bzang a prominent Tibetan Buddhist figure during the reign of Tisong Daetsen.

25 Tib. Bishop khri bzher sang shi was a prominent Tibetan Buddhist figure during the Tisong Daetsen period.

26 Skt. jnanadevakosa is a well-known translator of Buddhist canonical works from Sanskrit to Tibetan (late 8th-early 9th centuries).

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27 Tib. Ice khyi brug is a well-known translator of Buddhist canonical works from Sanskrit to Tibetan (late 8th-early 9th centuries), author of a number of early linguistic works.

28 Skt. ananda is a well-known translator of Buddhist canonical works from Sanskrit to Tibetan (late 8th-early 9th centuries).

29 Skt. vyakarana is a designation of the Indian grammatical tradition.

30 Skt. nagarjuna an outstanding Indian Buddhist philosopher of the II-III centuries, founder of the Madhyamika school.

31 Skt. vasubandhu was an outstanding Indian Buddhist philosopher of the fourth century, who belonged to the Yogachara school.

32 Tib. bande chen ro dpal gyi yon tan is Ralpachan's chief religious affairs adviser.

33 Tib. bande Chen ro ling nge ' dzin was a prominent Tibetan Buddhist figure during the Tisong Daetsen period.

34 Tib. chos-Buddhist teaching.

35 Tib. byang chub sems dpa ' is the traditional designation for a follower of Mahayana Buddhism. 36 Tib. puap thos is the traditional designation for a follower of Hinayana Buddhism.

37 Skt. ralnamegha, tib. dkon mchod sprin one of the most important sutras of Mahayana Buddhism, translated into Tibetan as one of the first.

38 Skt. lankavatara, tib. lang kar gshegs pa one of the most important sutras of Mahayana Buddhism, translated into Tibetan as one of the first.

39 Another translation of this passage is also possible: "even if there is a need to establish new terms in separate translation and interpretation schools."

40 Tib. b'dan ' das is an epithet of the Buddha.

41 Tib. rgyud genre of canonical works of Tantric Buddhism.

42 Tib. Gsang sngags name of Tantric Buddhism, Vajrayana Buddhism.

43 Another translation of this passage is also possible: "Secret mantras must be carefully kept secret."

44 Another translation of this passage is also possible: "from time to time."

45 Sanskrit formulas that, according to Buddhist teachings, have a special spiritual power; when translating Buddhist works into Tibetan, the dharani was not translated and written in Tibetan transliteration.

list of literature

Ishihama, Yumiko & Yoichi Fukuda, cds. A New Critical Edition of the Mahavyutpalli: Sanskrit Tibetan-Mongolian Dictionary of Buddhist Terminology. Materials for Tibetan-Mongolian Dictionaries 1. Tokyo: Toyo Bunko, 1989.

Ishikawa M. A Critical Edition of the sgra sbyor bam po gnyis pa. The Toyo Bunko, 1990.

Panglung Jampa Losang. New Fragments of the sGra-sbyor batn-po gnyis-pa // Tabo Studies I. Roma, IsMEO, East and West. 1994. Vol. 44. № 1.

Scyfort Rucgg D. Sanskrit-Tibetan and Tibetan-Sanskrit Dictionaries and Some Problems in Indo-Tibetan Philosophical Lexicography // Lexicography in the Indian and Buddhist Cultural Field / Proceedings of the Conference at the University of Strasbourg 25 to 27 April 1996. Munich, 1998.

Schcrrer-Schaub C. Sa cu: Qu'y a-t-il au programme dc la classc de philologic bouddhiquc?" // Tibetan Studies: Proceedings of the 5th Seminar of the International Association for Tibetan Studies. Vol. 1. Narita: Naritasan Shinshoji, 1992.

Schcrrer-Schaub C. Enacting Words: A Diplomatic Analysis of the Imperial Decrees (bkas bead) and Their Application in the sGra sbyor bam po gnis pa Tradition // Journal of International Association of Buddhist Studies. 2002. № 25/1-2.

Simonsson N. Indo-tibetische Studien, Die Methoden der tibetischen Ubersetzer, untersucht im Hinblick auf die Bedeutung ihrer Ubersetzungen fur die Sanskrit - Philologie. Uppsala, 1957.

Uray Gcza. Contributions to the Date of the Vyutpatti-trcatiscs // Acta Orientalia. 1989. № 43.1.

Vcrhagcn P.C. A History of Sanskrit Grammatical Literature in Tibet: Vol. I: Transmission of the Canonical Literature. Leiden-New York-Koln, 1993.

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