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題名 三國時代支謙詞彙的時空特色 其他題名 The Time and Regional Characteristic of Zhiqian Language in Sanguo Period 作者 竺家寧
Chu, Chia-ning貢獻者 中文系 關鍵詞 佛經語言 ; 支謙 ; 漢語詞彙 ; 三國吳語
Buddhist texts ; Zhiqian ; Chinese lexicon ; Wu dialect of Sanguo日期 2011.12 上傳時間 25-Dec-2013 14:44:56 (UTC+8) 摘要 譯經大師支謙，身份是優婆塞（佛教居士），先世本月支人，他的祖父法度在後漢靈帝（168-189年）時，率領國人數百東來歸化，支謙即生在中國。早年受業於支讖的弟子支亮，漢獻帝末年，避亂到武昌，更入建業，一直到吳廢帝亮建與年中（252-253年），專以譯經為務。支謙翻譯的風格，對後來佛典翻譯的改進，也起了不少作用。他首先反對譯文尚質的偏向，主張尚文尚約應該調和。從佛典翻譯發展的全過程來說，由質趨文，乃是必然的趨勢；支謙開風氣之先，是不能否認的。支譯的譯經語言，到底發生了哪些具體的變化？反映了哪些時空特色？這是一件值得探索的課題，無論是在漢語語言史方面，或者在宗教角度閱讀佛經方面，都具有相當的意義。中國早期的佛經翻譯，就其地理區域而言，主要有三個中心，長安、洛陽、建業（南京），它們分別代表了中古早期漢語的西部方言、東部方言、和南方方言。支謙所處的時代和地理區域，在譯經語言上，必然帶有當時當地的時空特色。佛經的翻譯語言，到了鳩羅摩什，無論在術語上，或選用詞彙上，逐漸趨於定型，也逐漸衍生了標準化的佛經翻譯語言。但是，在此以前的支謙時代，每一位翻譯家，都具有各自的鮮明特色，更直接的反映了所處的時代和地區的方言特色，所以早期佛經的語言研究，一直是佛經語言學者們關注的領域。支謙在吳地生活了二十多年，翻譯了三十部左右的佛經，三國時代的江浙地區，是吳方言的範圍。相對於中原地區，江浙的吳方言具有相當明顯的特色，跟洛陽、長安的方言大有區別。在這樣的環境之下，我們是否能從支謙的譯經語言當中，找出這種痕跡？這是本文關注的重點。本文特別觀察了支謙動詞使用的狀況，比較支謙的用詞和其他佛經或非佛經語料的異同，從使用頻率中，觀察哪些是支謙獨有的詞語，哪些是支謙常用的詞語，這些詞彙上的特殊性，必然牽涉到支謙所處的時空背景。我們討論了三十多個三國時代吳地支謙使用的詞彙，一一觀察了這些支謙用詞的來源和演化。從他們的使用狀況判斷他們的時空背景，可以約略反映出譯經家支謙所處的南方吳地，應有一些不同的方言區別。佛經是最具有口語特色的材料，很多古漢語詞彙已經無法從非佛經的本土文獻資料反映出來，卻大量的保存在翻譯經中，所以佛經語言的研究，成為近年來學者們的關注重點。特別是詞彙問題，比起語音、句法，變遷的速度更快，隨時都緊跟著社會的脈動，不斷在更新，不斷在自我調整。
The ancient Upasaka (Buddhist scholar), Master Zhi Qian, whose grandfather came from Yuezhi to China in Han period (168-189), was born in China. The translation style of Zhi Qian greatly influenced the subsequent translation of Buddhist texts. He preferred to colloquial translation style, and claiming that the method of classical translation should be adjusted and changed. Early Chinese translation of Buddhist scriptures had focus on three main centers, Chang`an, Luoyang, and Jianye(Nanjing). They represent different dialect area of early medieval Chinese, and include the western dialect, eastern dialect, and Southern dialects. Zhi Qian, who lived at Nanjing for a long time and translated many Buddhist scriptures there, the use of Nanjing words and expressions might be become his major traslation language, and it has a great difference from the dialect of Luoyang and Chang`an. Under such an background, In my essay, we trying to identify the traces of Zhi Qian`s scriptures language. We observe the status of verbs that Zhi Qian used, and compare the lexicon Zhi Qian used and identify the similarities and differences of language usage between Zhi Qian and other translators. We analysis the frequency of his lexicon usage, and observe what are the unique words and the commonly used words of Zhi Qian. Then, we trying to find the particularity of his language and demonstrate whether it involve the lexicon usage of Wu area that Zhi Qian lived. We also observe the origin and evolution of these lexicons. We believe that Buddhist Sutra is a kind of corpus which preserves a large number of spoken expressions of those days. Many ancient Chinese vocabularies already disappeared and lost in modern Chinese, they even cannot be reflected from the non-Buddhist record on those days, but they are preserved until present time in the Buddhist translations. This is the reason why recently scholars pay more attention on the study of the Buddhist translations, especially the different and unique usage of the vocabulary.關聯 中正大學中文學術年刊,18,127-163 資料類型 article dc.contributor 中文系 en_US dc.creator (作者) 竺家寧 zh_TW dc.creator (作者) Chu, Chia-ning en_US dc.date (日期) 2011.12 en_US dc.date.accessioned 25-Dec-2013 14:44:56 (UTC+8) - dc.date.available 25-Dec-2013 14:44:56 (UTC+8) - dc.date.issued (上傳時間) 25-Dec-2013 14:44:56 (UTC+8) - dc.identifier.uri (URI) http://nccur.lib.nccu.edu.tw/handle/140.119/62970 - dc.description.abstract (摘要) 譯經大師支謙，身份是優婆塞（佛教居士），先世本月支人，他的祖父法度在後漢靈帝（168-189年）時，率領國人數百東來歸化，支謙即生在中國。早年受業於支讖的弟子支亮，漢獻帝末年，避亂到武昌，更入建業，一直到吳廢帝亮建與年中（252-253年），專以譯經為務。支謙翻譯的風格，對後來佛典翻譯的改進，也起了不少作用。他首先反對譯文尚質的偏向，主張尚文尚約應該調和。從佛典翻譯發展的全過程來說，由質趨文，乃是必然的趨勢；支謙開風氣之先，是不能否認的。支譯的譯經語言，到底發生了哪些具體的變化？反映了哪些時空特色？這是一件值得探索的課題，無論是在漢語語言史方面，或者在宗教角度閱讀佛經方面，都具有相當的意義。中國早期的佛經翻譯，就其地理區域而言，主要有三個中心，長安、洛陽、建業（南京），它們分別代表了中古早期漢語的西部方言、東部方言、和南方方言。支謙所處的時代和地理區域，在譯經語言上，必然帶有當時當地的時空特色。佛經的翻譯語言，到了鳩羅摩什，無論在術語上，或選用詞彙上，逐漸趨於定型，也逐漸衍生了標準化的佛經翻譯語言。但是，在此以前的支謙時代，每一位翻譯家，都具有各自的鮮明特色，更直接的反映了所處的時代和地區的方言特色，所以早期佛經的語言研究，一直是佛經語言學者們關注的領域。支謙在吳地生活了二十多年，翻譯了三十部左右的佛經，三國時代的江浙地區，是吳方言的範圍。相對於中原地區，江浙的吳方言具有相當明顯的特色，跟洛陽、長安的方言大有區別。在這樣的環境之下，我們是否能從支謙的譯經語言當中，找出這種痕跡？這是本文關注的重點。本文特別觀察了支謙動詞使用的狀況，比較支謙的用詞和其他佛經或非佛經語料的異同，從使用頻率中，觀察哪些是支謙獨有的詞語，哪些是支謙常用的詞語，這些詞彙上的特殊性，必然牽涉到支謙所處的時空背景。我們討論了三十多個三國時代吳地支謙使用的詞彙，一一觀察了這些支謙用詞的來源和演化。從他們的使用狀況判斷他們的時空背景，可以約略反映出譯經家支謙所處的南方吳地，應有一些不同的方言區別。佛經是最具有口語特色的材料，很多古漢語詞彙已經無法從非佛經的本土文獻資料反映出來，卻大量的保存在翻譯經中，所以佛經語言的研究，成為近年來學者們的關注重點。特別是詞彙問題，比起語音、句法，變遷的速度更快，隨時都緊跟著社會的脈動，不斷在更新，不斷在自我調整。 en_US dc.description.abstract (摘要) The ancient Upasaka (Buddhist scholar), Master Zhi Qian, whose grandfather came from Yuezhi to China in Han period (168-189), was born in China. The translation style of Zhi Qian greatly influenced the subsequent translation of Buddhist texts. He preferred to colloquial translation style, and claiming that the method of classical translation should be adjusted and changed. Early Chinese translation of Buddhist scriptures had focus on three main centers, Chang`an, Luoyang, and Jianye(Nanjing). They represent different dialect area of early medieval Chinese, and include the western dialect, eastern dialect, and Southern dialects. Zhi Qian, who lived at Nanjing for a long time and translated many Buddhist scriptures there, the use of Nanjing words and expressions might be become his major traslation language, and it has a great difference from the dialect of Luoyang and Chang`an. Under such an background, In my essay, we trying to identify the traces of Zhi Qian`s scriptures language. We observe the status of verbs that Zhi Qian used, and compare the lexicon Zhi Qian used and identify the similarities and differences of language usage between Zhi Qian and other translators. We analysis the frequency of his lexicon usage, and observe what are the unique words and the commonly used words of Zhi Qian. Then, we trying to find the particularity of his language and demonstrate whether it involve the lexicon usage of Wu area that Zhi Qian lived. We also observe the origin and evolution of these lexicons. We believe that Buddhist Sutra is a kind of corpus which preserves a large number of spoken expressions of those days. Many ancient Chinese vocabularies already disappeared and lost in modern Chinese, they even cannot be reflected from the non-Buddhist record on those days, but they are preserved until present time in the Buddhist translations. This is the reason why recently scholars pay more attention on the study of the Buddhist translations, especially the different and unique usage of the vocabulary. en_US dc.format.extent 13000938 bytes - dc.format.mimetype application/pdf - dc.language.iso en_US - dc.relation (關聯) 中正大學中文學術年刊,18,127-163 en_US dc.subject (關鍵詞) 佛經語言 ; 支謙 ; 漢語詞彙 ; 三國吳語 en_US dc.subject (關鍵詞) Buddhist texts ; Zhiqian ; Chinese lexicon ; Wu dialect of Sanguo en_US dc.title (題名) 三國時代支謙詞彙的時空特色 zh_TW dc.title.alternative (其他題名) The Time and Regional Characteristic of Zhiqian Language in Sanguo Period en_US dc.type (資料類型) article en
