Hello
Can someone give the Pali word for concept in this sutta?
Concepts
And the words used in Pali for concept.
Thank you in advance .
Hello
Can someone give the Pali word for concept in this sutta?
Concepts
And the words used in Pali for concept.
Thank you in advance .
Hello @Upasaka_Dhammasara,
I havenāt had time to analyze the relevant parts of MN61, however Iām very sure that there is no word in those parts which explicitly equivalent to the English word āconceptā. In seems that meaningful fragments in any language are, by nature, implicitly conceptual, and that sometimes words like āconceptā must be used explicitly to render the fragments correctly. That seems to be the case here.
I hope that @sujato or one of our other Pali experts will comment on the subtleties of the Pali here. To me, the uses of the compound suffix ātipiā (which is, I think, āti + piā) is especially interesting and is worthy of comment by someone who knows Pali better than I.
Thanks,
David.
thank you. I am interested to know the word, because I am is that. So what meaning the word connected to that had. That is my question in my mind.
Hi, I am not an expert, only Pali student. But this might help:
MN 64, Bhante Sujatoās translation:
"doesnāt even have a concept of āidentityā "
āsakkÄyotipi na hotiā
The English-Pali Dictionary by Buddhadatta Mahathera gives:
concept : (m.) saį¹
kappa. (f.) mati.
conception : (m.) saį¹
kappa; avabodha. (f.) gabbhÄvakanti. (nt.) paį¹isandhigahana.
conceptive : (adj.) bujjhanÄraha.
conceptual : (adj.) saį¹
kappÄyatta; avabodhÄyatta.
Pali-English dictionary by the same author gives:
SakkÄya, m. the existing body. ~diį¹į¹hi. f. heresy of individuality.
Pali-text society gives more complete explanations:
SakkÄya [sat+kÄya, cp. BSk. satkÄya Divy 46; AvÅ i.85. See
on expln of term Mrs. Rh. D. in J.R.A.S. 1894, 324; Franke
DÄ«gha trsln p. 45; Geiger P.Gr. Ā§ 241
; Kern. Toev. ii.52] the
body in being, the existing body or group (= -nikÄya q. v.); as
a t.t. in P. psychology almost equal to individuality; identified
with the five khandhas M i.299; S iii.159; iv.259; A ii.34; Th
2, 170, 239; DhsA 348. See also D iii.216 (cp. Dial. iii.2161
);
A iii.293, 401; Nd1 109.
-diį¹į¹hi theory of soul, heresy of individuality, speculation
as to the eternity or otherwise of oneās own individuality M
i.300=iii.17=DhS 1003, S iii.16 sq. In these passages this is
explained as the belief that in one or other of the khandhas
there is a permanent entity, an attÄ. The same explanation, at
greater length, in the Diį¹į¹higata Sutta (Ps i.143 ā 151). As
delusions about the soul or ghost can arise out of four sorts of
bias (see abhinivesa) concerning each of the five khandhas,
we have twenty kinds of sĀ° diį¹į¹hi:
But no words, no written explanations, can fully explain the meaning, since they are just concepts, constructs, or pointers.
It isnāt a translation of any word found in the Pali. Rather, itās the translatorās own insertion, aimed at conveying the sense of the passage in as natural a way as possible. With the exception of I.B. Horner, all translators of this passage have adopted this course.
The Pali is:
Daharassa ā¦ sattÄtipi na hoti.
Or with the euphonically reduced part expanded:
Daharassa ā¦ sattÄ iti api na hoti.
Word for word: āFor a baby even ābeingsā is not.ā
And four translations:
an infant is not conscious of ābeingsāā¦
(Robert Chalmers, Further Dialogues of the Buddha)
an infant does not even have the notion ābeingsāā¦
(Ven. ĆÄį¹amoli/Bodhi, Middle Length Discourses)
a little baby doesnāt even have a concept of āsentient beingsāā¦
(Ven. SujÄto)
If there were not ābeingsā for a babyā¦
(I.B. Horner, Middle Length Sayings)
The first three translations are dynamic equivalent renderings, meaning that the translatorsā primary concern is to convey the sense rather than the form of the original. This may involve taking the liberty of inserting words in the translation that are not present in the original. Iāve marked these in bold.
The fourth translation comes close to being a form-equivalent one. As such it has the merit of most accurately replicating the form of the original phrase, but also the drawback of not reading at all well in the target language. (Or, to steal from Oscar Wilde: āMiss Horner has done a fine job of translating the MN from Pali into her mother tongue. Now we just need someone to translate it from Miss Hornerās mother tongue into English.ā).
Thanks Ven, thatās just what I would have said!
If the word is
sakkÄyotipi I kinda understand it as having to do with having this underlying tendency bonded towards the the three poisons. Greed hate and delusion. Since it end with tipi. Which sometimes is used in pali to refer to three. But it interesting also that in Sanskrit I found one meaning of Tapa was tormented by. Then if the tipi part is like that it would be interesting
Now that I read again your responses. Maybe itās existence group of three
Iām afraid it has nothing to do with either āthreeā or tapas.
SakkÄyotipi consists of three parts.
So we translate, ādoesnāt even have the concept āidentityā.ā
Thank you for that extra information. Understand more. Ok