134 K. R. Norman, A Philological Approach to Buddhism ─ The Bukkyō Dendō Kyōkai Lectures 1994, p. 107-108 : “The Chinese version was obviously following a tradition based upon a Sanskrit form *udaka-baka, which could only come from a Gāndhārī-type dialect which inserted a non-historic -k- in place of a glide -y-, in the compound of udaya-vyaya ‘arising and passing away’.”
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Dhp．113．︰Yo ca vassasataṁ jīve，apassaṁ udayabbayaṁ； ekāhaṁ jīvitaṁ seyyo，passato udayabbayaṁ．（若人壽百歲──不見生滅法，不如生一日──得見生滅法。）
Gāndhārī Dharmapada︰ya ji vasa-wado jivi，apawu udaka-vaya，muhutu jivida sevha，pawaho udaka-vaya．
2 則留言:
我即刻想到，《毘奈耶雜事》四十：阿難陀與諸苾芻在竹林園，有一苾芻而說頌曰：若人壽百歲，不見水白鶴。不如一日生，得見水白鶴 。
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梵：【udayavyayam】【udaka-viya*】
巴利：【udayabbayaṁ】【Udakakāka】
漢譯：【生滅】【如水：水老鶴/水潦鶴/水白鶴】
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蘇錦坤：《法句經》的「校讀」與「誤譯」
將相當於 “udayabbaya ” 的字譯作「如水」，顯示此一偈頌既不是譯自巴利偈頌，也不是譯自梵文本，而可能是如同諾曼所說緣自「犍陀羅語 -k-, -y- 的混淆」，而導致將 “udaya”（生起）誤解作“udaka”（水）而譯成 “udaka（水）-viya（如）*”。134
134 K. R. Norman, A Philological Approach to Buddhism ─ The Bukkyō Dendō Kyōkai Lectures 1994, p. 107-108 : “The Chinese version was obviously following a tradition based upon a Sanskrit form *udaka-baka, which could only come from a Gāndhārī-type dialect which inserted a non-historic -k- in place of a glide -y-, in the compound of udaya-vyaya ‘arising and passing away’.”
----
Dhp．113．︰Yo ca vassasataṁ jīve，apassaṁ udayabbayaṁ； ekāhaṁ jīvitaṁ seyyo，passato udayabbayaṁ．（若人壽百歲──不見生滅法，不如生一日──得見生滅法。）
Gāndhārī Dharmapada︰ya ji vasa-wado jivi，apawu udaka-vaya，muhutu jivida sevha，pawaho udaka-vaya．
前輩您好，
《臥春》似乎是出自韓寒的小說?
http://www.wenyanhanyu.com/wenyanwenshangxi/14033.html
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