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| 《分別功德論》翻譯年代初探 = A Tentative Study of the Year of Translation of Fen Bie Gong De Lun | ||
| 作者 | Gao, Lie-guo ; 方一新=Fang, Yi-xin ; 高列過=Gao, Lie-guo |
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| 出處題名 | 浙江大學學報(人文社會科學版)=Journal of Zhejiang University (Humanities and Social Sciences) |
| 卷期 | n.5 |
| 出版日期 | 2003 |
| 頁次 | 92 - 99 |
| 出版者 | 浙江大學 |
| 出版者網址 | http://www.zju.edu.cn/ |
| 出版地 | 杭州, 中國 [Hangzhou, China] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 中文=Chinese |
| 關鍵詞 | 譯經=Sutra's translation; 語法=grammar﹔詞彙=lexicon﹔東漢=Eastern Han Dynasty; 語言學=Linguistics; 中國佛教史=Chinese Buddhist History |
| 摘要 | 《分別功德論》是一部失譯經，舊附「後漢錄」。但以下語言現象，表明這部經不像是東漢譯經： （1）在語法方面，被動句中，「被」字式被動句的使用頻率達到22.2％ ，而東漢佛經沒有「被」字式被動句。疑問句中，語氣助詞的使用頻率遠高於東漢佛經﹔語氣助詞的種類與東漢佛經不同﹔使用頻率最高的語氣詞是「耶」，而東漢佛經是「乎」﹔出現新興語氣助詞「那」的可靠用例﹔反覆問句「頗......不」的使用頻率比東漢佛經高﹔特指問句疑問詞語「何者」、「何等人」東漢佛經未見。 （2）在詞彙方面，佛經譯名「阿那律」、「阿練若」、「耆婆」、「耆域」、「南無」、「嵐」及普通語詞「雙生兒」、「駱駝」、「算數」、「禿頭」、「殊途同歸」等，在東漢佛經中均未使用。據此綜合考察，這部經的風格和魏晉時期的譯經相近，最早也只能是三國時期的譯經。 Fen Bie Gong De Lun, as a translated Buddhist scripture whose transltor remains unknow, used to be in cluded in the catalogue of Buddhist classics of the Eastern Han Dynasty. However, the philological phenomena listed below indicate that book is inlikyly the buddhist scripture translated in the Eastern Han Dynasty. （1）Grammar: * Passive form: The use of "bei"-type passive-form sentences reach 22.2％ in the translation, whereas the translted Buddhist scriptures in the Eastern Han Dynasty have no such type of sentences at all. *Interrogative sentence: Interrogative sentences that use auxiliary words of mood make up 39％ of the total, whereas those in the translated Buddhist scripture in the Eastern Han only 6.9％. *Special questions: Special questions that use auxiliary words of mood constitute 25.6％, whereas those in the translated Buddhist scripyures in the Eastern Han only 3％. *Yes-no questions: Yes-no questions that use auxiliary words of mood account for 100％, whereas thosein the translated Buddhist scriptures in the Eastern Han 63.4％. *Rhetorical questions: Rhetorical questions that use auxiliary words of mood account for 100％, whereas those in the translated Buddhist scriptures in the Eastern Han 48％. *Auxiliary words of mood used: The auxiliary word of mood that is used most frequently in the said scripture is "ye", whereas in the translated Buddhist scriptures in the Eastern Han, the word that appears most is "hu". In the scripture can be found the proven examples of the use then-newly-developed auxiliary word of tone "nud". In the same book, the use of "po....bu" type yag questions is much more frequent than in the translated Buddhist scriptures in the Eastern Han . And no interrogative words of special questions such as "hezhe" and "hedengren" in interrogative sentences are found at all in the translated Buddhist scriptures in the Eastern Han . （2）Lexicon: *Translated terms of Buddhist scriptures: Those like "analu", "alianruo", "qipo", "qiyu:, "namo", and "lan" in the translated Buddhist scripture are not used in the Buddhist scriptures of the Eastern Han Dynasty. *Common terms: Those like "shuangshenger"（twin）, "luotuo"（camel）, "suanshu"（arithmetic）, "tutou"（baldhead）, and "shututonggui"（reach the same goal by different routes）in the scripture are not available in the Buddhist scripture of Eastern Han Dynasty. The comprehensive study leads to the tentative conclusion that the style of the Buddhist scriptures translated during the Wei and Jin Dynasties. Therefore, its translation could be dated, at the earliest possible, as the period of the Three Kingdoms. |
| ISSN | 1008942X (P) |
| 點閱次數 | 681 |
| 建檔日期 | |
| 更新日期 | 2020.04.21 |
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