tag:blogger.com,1999:blog-17703262858722438272024-03-18T11:00:28.617+08:00台語與佛典探討漢譯四阿含與巴利五部尼柯耶的教導,也介紹古漢譯和台語的關聯。台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.comBlogger5668125tag:blogger.com,1999:blog-1770326285872243827.post-66385571150524667042024-03-17T10:01:00.006+08:002024-03-17T10:02:52.104+08:00巴利《法句經》72 頌 〈5 愚人品 Bālavaggo〉<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQEYASWcUR-_f-PGgRkasOiwsbtPJzKq86nsDjeCoejwHi5FITuhXLHVG7pDjio7Zvl1D4eKbZdzuWVuFH2-kiPuAQm6Cc7YmF1pc-fn2DEBxKrec5nvBTOVu4ITgtxCi0A9x0heQJ0y3DOL8cmabYJ-JZiF6rt6QZoi5e6NBNjaRsYeM1j8nq5QTSHdk/s960/4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="960" data-original-width="768" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQEYASWcUR-_f-PGgRkasOiwsbtPJzKq86nsDjeCoejwHi5FITuhXLHVG7pDjio7Zvl1D4eKbZdzuWVuFH2-kiPuAQm6Cc7YmF1pc-fn2DEBxKrec5nvBTOVu4ITgtxCi0A9x0heQJ0y3DOL8cmabYJ-JZiF6rt6QZoi5e6NBNjaRsYeM1j8nq5QTSHdk/w512-h640/4.jpg" width="512" /></span></a></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">Yāvadeva anatthāya, ñattaṃ bālassa jāyati;</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">Hanti bālassa sukkaṃsaṃ, muddhamassa vipātayaṃ. (72)</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">愚者的名聲與知識僅會給他帶來傷害,</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">毀掉他的幸福,使他的頭破碎。(72)</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">-----</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">此首偈頌含三個句子:</span></span></div><ol class="x1e56ztr x1xmf6yo x1xfsgkm x3yw8vx" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; margin-top: 8px; padding-left: 32px;"><li><div class="x1e56ztr" style="font-family: inherit; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">「anatthāya ñattaṃ bālassa jāyati」。主詞是「ñattaṃ bālassa 愚者的聲名與知識」(第三人稱單數)。動詞是「jāyati 被產生」(第三人稱單數,現在被動式),副詞為「yāvadeva anatthāya 僅為了傷害」:「yāvadeva」為「僅僅」,「anatthāya」是「為了傷害」(與格 dative)。所以這句是「愚者的名聲與知識僅為了傷害他而產生」,上半偈的意思是:「愚者的名聲與知識僅會給他帶來傷害」</span></span></div></li><li><div class="x1e56ztr" style="font-family: inherit; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">「Hanti bālassa sukkaṃsaṃ」,主詞是上一個句子的主詞「ñattaṃ 聲名與知識」。動詞是「hanti 殺害」(第三人稱單數現在式),受詞為「sukkaṃsaṃ 幸福」,此字有一個形容詞「bālassa 愚者的」。所以,這一句的意思是:「聲名與知識會毀掉愚者的幸福」。</span></span></div></li><li><div class="x1e56ztr" style="font-family: inherit; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">「muddhamassa vipātayaṃ」為「muddham assa vipātayaṃ」,主詞是上一個句子的主詞是「ñattaṃ 聲名與知識」。動詞是「vipātayaṃ 破壞」(這個字其實是一個動名詞,動詞原形為「vipātayati 使其摧毀、破壞」(這是動詞「vipatati 摧毀、破壞」的「使役型態 causative」)),受詞為「muddham assa 他的頭」。所以,這一句的意思是:「聲名與知識會使得他的頭毀壞、破碎」。</span></span></div></li></ol><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">-----</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">《法句經》卷2〈利養品 33〉:</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">「如是貪無利,當知從癡生,</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;"> 愚為此害賢,首領分于地。」(CBETA, T04, no. 210, p. 571, c1-2)</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">《出曜經》卷4〈欲品 2〉:</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">「如是貪無利,當知從癡生,</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;"> 愚為此害賢,首領分于地。」(CBETA, T04, no. 212, p. 631, b29-c1)</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">《出曜經》卷15〈利養品 14〉:</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">「如是貪無利,當知從癡生,</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;"> 愚為此害賢,首領分[14]在地。」(CBETA, T04, no. 212, p. 688, c13-14),[14]在=乎【宋】【元】【明】。</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">《法集要頌經》卷2〈利養品 13〉:</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">「如是貪無利,當知從癡生,</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;"> 愚為此害賢,首落分于地。」(CBETA, T04, no. 213, p. 783, c6-7)</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">梵文《法句經》的對應偈頌位於〈13 利養品〉 Uv 13.2,與各版本不同。</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">-----</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">元亨寺版《法句經》卷1:</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">「愚者求知識,反而成災厄,</span></span></div><div class="x1e56ztr" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px;"><span class="x193iq5w xeuugli x13faqbe x1vvkbs x1xmvt09 x6prxxf xvq8zen xo1l8bm xzsf02u" style="color: var(--primary-text); font-family: inherit; line-height: 1.3333; max-width: 100%; min-width: 0px; overflow-wrap: break-word; word-break: break-word;"><span style="font-size: large;">破碎彼頭首,毀滅其幸福。」(CBETA, N26, no. 9, p. 20, a3 // PTS. Dhp. 10)</span></span></div>台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-4023392515375562722024-03-17T09:50:00.003+08:002024-03-17T09:51:36.122+08:00北宋天息災翻譯《眾許摩訶帝經》<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYAwRFAYdZh4AHTfu6MzftnEygIVuZL4aZyxmnQMJdna5vD-3d8sSYrK28I_pjmpWg5PD0x0THDou1qhcWo-X-ts5B-w0IDDJhD76CPDrFbKmOTZT0bD-MFAyyW0b9ttzbeuUQqi5RH8mdwAIocSlp7oxA8niasDCJwCUGYaHWvZEdAhJ5llevu1xQ_Pc/s4576/P_20240229_114154.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="2574" data-original-width="4576" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYAwRFAYdZh4AHTfu6MzftnEygIVuZL4aZyxmnQMJdna5vD-3d8sSYrK28I_pjmpWg5PD0x0THDou1qhcWo-X-ts5B-w0IDDJhD76CPDrFbKmOTZT0bD-MFAyyW0b9ttzbeuUQqi5RH8mdwAIocSlp7oxA8niasDCJwCUGYaHWvZEdAhJ5llevu1xQ_Pc/w640-h360/P_20240229_114154.jpg" width="640" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; font-size: x-large; white-space-collapse: preserve;">年紀一大,成為大家口中的「怪老子」,對許多事情常常有奇特的怪意見。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">例如,會怪別人「四阿含、四尼柯耶」都快讀不完,讀了也不見得抓得住其中的要領,偏偏要寫一篇論文叫「漢譯阿含中的菩薩思想」,這不就是「買櫝還豬(珠)」嗎?</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">記得有一次參加研討會,一位碩士班的同學報告「阿含經中的平等思想」,聽了讓我頭冒金星,回家頭痛了好幾天才恢復日常。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;"><span style="font-family: inherit;"><a style="color: #385898; cursor: pointer; font-family: inherit;" tabindex="-1"></a></span>---------</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">陳明《梵漢本根本說一切有部律典詞語研究》141-145頁</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">以讀《辭典》的精神閱讀此書,居然也讀得津津有味。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">北宋法賢(即「天息災」)翻譯的《眾許摩訶帝經》(CBETA, T03, no. 191, p. 932, a28),覺得「眾許摩訶帝」的譯名頗有「怪趣」。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">------</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">陳明書中提到梵本《根本說一切有部律》出現有「mahāsaṃmata」,即是「mahā 大 - saṃmata 同意」,意為「眾人同意、眾人推舉」。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">也就是說,《長阿含5經》卷6:「時,彼眾中自選一人,形體長大,顏貌端正,有威德者,而語之言:『汝今為我等作平等主,應護者護,應責者責,應遣者遣,當共集米,以相供給。』時,彼一人聞眾人言,即與為主,斷理諍訟,眾人即共集米供給。時,彼一人復以善言慰勞眾人,眾人聞已,皆大歡喜,皆共稱言:『善哉!大王!善哉!大王!』於是,世間便有王名,以正法治民,故名剎利,於是世間始有剎利名生。」(CBETA, T01, no. 1, p. 38, b23-c2)</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">這在巴利《長部 27 經》用字是「mahāsammato」(經文 131 段)。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">回過頭來看,《長阿含5經》(《小緣經》)是翻譯作「平等主」(《長阿含經》卷6:「汝今為我等作平等主」(CBETA, T01, no. 1, p. 38, b24-25)),也就是說,將「sammata 同意」當作「samatā 平等」解釋,這是在犍陀羅寫卷常見的特性之一:「長音、短音的母音不分」、「重複的子音只寫出一個」。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">唐朝義淨法師翻譯為《根本說一切有部毘奈耶破僧事》卷1:「眾既同意立為地主,故得[10]太同意名」(CBETA, T24, no. 1450, p. 100, c9-10)[10]太=大【明】。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">所以,北宋天息災翻譯《眾許摩訶帝經》時知道這個字的字義為「眾許」,不知為何「摩訶」擺在「眾許」之後,應該是「摩訶眾許帝」才對呀?</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">----</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">這也提醒我們必需注意,有時候早期經典所翻譯的「平等、同等 sama」,可能有一部分是「sammata 同意」或「sammā 正確」。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">《雜阿含23經》卷1:「彼一切悉皆非我、不異我、不相在,如是平等慧正觀。」(CBETA, T02, no. 99, p. 5, a22-23)。此處對應經典《相應部22.91經》的用字是「sammappaññā」(以)正慧,而非「平等慧」。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">有時候譯文「平等」對應的是「捨 upekkhā 不在意、不關心 (捨)」, 而不是「平等、同等 sama」、「平等、同等 samasamā」。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">----</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">我想說的是,「漢譯佛教文獻」有「一詞多譯」與「多詞一譯」現象。「一詞多譯」是在同一文獻之中,同一印度詞彙被翻譯成多個漢語詞彙。「多詞一譯」是多個印度詞彙被翻譯成同一漢語詞彙。不回溯到其「原先文本」的用字,純粹依賴漢語詞彙的表面字義去演繹經中的敘述或教導,會誤解經中的敘述或教導。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">----</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">隋朝闍那崛多翻譯的《起世經》卷10〈最勝品 12〉:「大眾立為大平等王,是故復名摩訶三摩多(隋言大平等也)。」(CBETA, T01, no. 24, p. 362, c29-p. 363, a1)。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">《阿毘達磨俱舍論》卷12〈分別世品 3〉:「雇令防護封為田主。因斯故立剎帝利名。大眾欽承恩流率土。故復名大三末多王。」(CBETA, T29, no. 1558, p. 65, c11-13)。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">元朝翻譯的《彰所知論》卷1〈情世界品 2〉:「眾所許故,謂曰大三末多王(此云眾所許)。」(CBETA, T32, no. 1645, p. 231, a11-12)</span></div>台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-76262997503915719352024-03-15T21:42:00.006+08:002024-03-17T10:11:27.438+08:00信施<div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4WnsMWLx3jKw5iC6CyMn-XJjhXWW8hYLKKlJBlP2afUhXRkDcd3AUUwMdf4Ae5I9begR5oneFP6E7b_jeYPAs6Bx6_yN5UI4SEA6R1GargsqyRt76zH7pk0nFc7IJTwvAbMXJkeOT5CfXP3o58SCjk3A6eiTsufmsFcJhHITF-u6ZvL5FDiBHqbiaP-g/s4576/P_20240229_114223.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2574" data-original-width="4576" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4WnsMWLx3jKw5iC6CyMn-XJjhXWW8hYLKKlJBlP2afUhXRkDcd3AUUwMdf4Ae5I9begR5oneFP6E7b_jeYPAs6Bx6_yN5UI4SEA6R1GargsqyRt76zH7pk0nFc7IJTwvAbMXJkeOT5CfXP3o58SCjk3A6eiTsufmsFcJhHITF-u6ZvL5FDiBHqbiaP-g/w640-h360/P_20240229_114223.jpg" width="640" /></a></div><span style="font-size: xx-large; white-space-collapse: preserve;">莊春江老師辛苦耕耘,以一己之力翻譯巴利文獻並將之公諸網路,無私地供人閱讀、搜尋與引用。(網站「莊春江工作站」:https://agama.buddhason.org/)</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">雖鴻儒得其深,凡夫俗子得其淺;帖主多年以來受益良多,在此深表謝意。</span><br /><span style="white-space-collapse: preserve;">在此舉一個從莊老師學習的例子:「信施」。</span><br /><span style="white-space-collapse: preserve;">----------</span><br /><span style="white-space-collapse: preserve;">「信施」意為「信士所施」或「信心布施」,如:</span><br /><span style="white-space-collapse: preserve;">1. 《雜阿含640經》卷25:「諸比丘輩食人信施,而不讀誦經書」(CBETA, T02, no. 99, p. 178, b10-11)</span><br /><span style="white-space-collapse: preserve;">2. 《長阿含20經》卷13:「如餘沙門婆羅門食他信施,更作方便,求諸利養」(CBETA, T01, no. 1, p. 84, a11-12)</span><br /><span style="white-space-collapse: preserve;">3. 《中阿含14經》卷3〈業相應品 2〉:「不以犯戒, 受世信施。」(CBETA, T01, no. 26, p. 436, c2)</span><br /><span style="white-space-collapse: preserve;">4. 《增壹阿含9.1經》卷4:「所以然者,諸比丘!信施之重,實不可消,令人不得至道」(CBETA, T02, no. 125, p. 562, b3-4)</span><br /><span style="white-space-collapse: preserve;">5. 《別譯雜阿含14經》卷1:「不以破戒身,而受淨信施」(CBETA, T02, no. 100, p. 378, a26)。</span><br /><span style="white-space-collapse: preserve;">----------</span><br /><span style="white-space-collapse: preserve;">「信施」是慣常用語,所以,對下一所引經文並無任何警覺:</span><br /><span style="white-space-collapse: preserve;"> 《雜阿含1041經》提到,生聞 Jāṇussoṇi 婆羅門問世尊,如果對亡者「信心布施」,亡者是否能收到、享用到?</span><br /><span style="white-space-collapse: preserve;">---------</span><br /><span style="white-space-collapse: preserve;">時,有生聞梵志來詣佛所,與世尊面相問訊慰勞已,退坐一面,白佛言:「瞿曇!我有親族,極所愛念,忽然命終,我為彼故,信心布施。云何?世尊!彼得受不?」</span><br /><span style="white-space-collapse: preserve;">--------</span><br /><span style="white-space-collapse: preserve;">世尊回答,不是都能收到。</span><br /><span style="white-space-collapse: preserve;">--------</span><br /><span style="white-space-collapse: preserve;">佛告婆羅門:「非一向得。若汝親族生地獄中者,得彼地獄眾生食,以活其命,不得汝所信施飲食;若生畜生、餓鬼、人中者,得彼人中飲食,不得汝所施者。婆羅門!餓鬼趣中有一處,名為入處餓鬼,若汝親族生彼入處餓鬼中者,得汝施食。」</span><br /><span style="white-space-collapse: preserve;">--------</span><br /><span style="white-space-collapse: preserve;">莊老師指出, 《雜阿含1041經》提到「信施」其實不是「信士所施」或「信心布施」。</span><br /><span style="white-space-collapse: preserve;">巴利對應經典《增支部10.177經》的對應用字是「saddhaṃ, saddhāni」,這其實是婆羅門儀式,用以祭拜亡者、期望經過某種婆羅門儀式將財物、祭品傳給亡者,菩提比丘翻譯為「為死者的追悼儀式」(the memorial rites for the dead, memory of the dead),並解說,這是婆羅門教傳統對已亡父母、祖父母、曾祖父母的祭祀。</span><br /><span style="white-space-collapse: preserve;">這是將「saddhaṃ, saddhāni」當作「saddha 信」理解,翻譯者雖然知道這是一種供品、施品,仍然將「saddha 信」翻譯進去而成為「信施」。</span><br /><span style="white-space-collapse: preserve;">
<b><span style="color: #990000;">澄清字義之後,《雜阿含1041經》的文義為,生聞 Jāṇussoṇi 婆羅門問世尊,如果對亡者「以婆羅門儀式對亡者祭拜」,亡者是否能收到、享用到祭品?</span></b></span></span><div><span style="font-size: large;"><span style="white-space-collapse: preserve;"><b><span style="color: #990000;">世尊回答此一儀式供奉的飲食,只有亡者轉生於餓鬼道始能收到、享用到;若亡者轉生於畜生、地獄、人、天中,則無法收受此類祭品。</span></b>
<br /></span></span></div>台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-42240259273779297432024-03-15T21:38:00.000+08:002024-03-15T21:38:43.596+08:00方一新(編)《語言考辨與佛經鑒別》<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAXQ9SOE5iQ-tvz-n78KQFFhAdYO4Ygt66jKXCi8_hoC0niAHJCvf2jlsArcpKXLTaFsvjp2cMrdQnkWrhydGaGeSiuMJOWQVDrEhATPM5HSm6o1mUHfQ-ZQe77FPEf0ncr1UgSxnpXk2VfT-6yL4BjPxSmJv2Uu2mioctjwwDtD6Dd-bSICvpAyfYmAo/s2048/67.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1152" data-original-width="2048" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAXQ9SOE5iQ-tvz-n78KQFFhAdYO4Ygt66jKXCi8_hoC0niAHJCvf2jlsArcpKXLTaFsvjp2cMrdQnkWrhydGaGeSiuMJOWQVDrEhATPM5HSm6o1mUHfQ-ZQe77FPEf0ncr1UgSxnpXk2VfT-6yL4BjPxSmJv2Uu2mioctjwwDtD6Dd-bSICvpAyfYmAo/w640-h360/67.jpg" width="640" /></span></a></div><div><br /></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">見到手上這本方一新(編)《語言考辨與佛經鑒別》,就想到另一本書朱慶之(編)《佛教漢語研究》,兩書編選的尺度相近,卻相隔十四年。</span><br /><span style="white-space-collapse: preserve;">帖主建議有心於「漢譯佛典語言學」者和想從事「漢巴佛教文獻比較研究」者都應閱讀此兩本書。</span><br /><span style="white-space-collapse: preserve;">原則上應先讀朱慶之(編)《佛教漢語研究》。</span><br /><span style="white-space-collapse: preserve;">--------</span><br /><span style="white-space-collapse: preserve;">多年以前,一位在法鼓文理學院任教的外國學者,在知悉我頗關心「漢譯佛典語言學」之後,跟我說:「兩岸有些致力於漢巴比較研究的佛教學者對『漢譯佛典語言學』毫不關心,也不知其最近的學術進展,這令我無法理解。」</span><br /><span style="white-space-collapse: preserve;">中國學者致力於以「音譯詞」、「翻譯詞彙」和「句法」來作譯典的年代鑑定與譯者的辨認;這一方法有其「方法學的缺陷」,應該從最基層的語料整理作起。</span><br /><span style="white-space-collapse: preserve;">--------</span><br /><span style="white-space-collapse: preserve;">方一新(編),(2023),《語言考辨與佛經鑒別》,商務印書館,北京市,中國。</span><br /><span style="white-space-collapse: preserve;">朱慶之(編),(2009),《佛教漢語研究》,商務印書館,北京,中國。</span><br /><span style="white-space-collapse: preserve;">-------</span><br /><span style="white-space-collapse: preserve;">內容簡介 · · · · · ·</span><br /><span style="white-space-collapse: preserve;"> 本書分析總結了國內外學界從語言角度對“可疑佛經”進行考辨研究的成果與不足,並在此基礎上提出新的展望。本書共分為四部分:一、中古漢譯佛經考辨概貌。梳理中古早期漢譯佛經考辨、鑒別工作的緣起、物件、方法與原則,評述以往的相關成果。二、東漢安世高譯經的考辨與鑒別。精選甄別、考辨題署東漢安世高譯、實則有問題的部分譯經論著,從語言的角度進行對比研究,推定題署安世高譯的可疑譯經的翻譯年代或譯者。三、東漢支讖及康孟詳譯經的考辨與鑒別。精選甄別、考辨題署東漢支讖或等譯、實則有問題的部分譯經論著,從語言的角度進行考辨,先判定譯者是否為支婁迦讖或康孟詳,進而推定可疑譯者及翻譯年代。四、三國與兩晉譯經的考辨與鑒別。精選甄別、考辨題署三國、兩晉譯師所譯的《舊雜譬喻經》《撰集百緣經》《阿育王經》等疑偽佛經的論著,從語言角度進行考辨,大致考訂其可能的譯者及翻譯年代。</span><br /><span style="white-space-collapse: preserve;">目錄 · · · · · ·</span><br /><span style="white-space-collapse: preserve;">前言</span><br /><span style="white-space-collapse: preserve;">從語言上判定《舊雜譬喻經》非康僧會所譯</span><br /><span style="white-space-collapse: preserve;">也從語言上看《六度集經》與《舊雜譬喻經》的譯者問題</span><br /><span style="white-space-collapse: preserve;">從語言的角度看某些早期譯經的翻譯年代問題</span><br /><span style="white-space-collapse: preserve;">翻譯佛經語料年代的語言學考察</span><br /><span style="white-space-collapse: preserve;">中古漢語語料鑒別述要</span><br /><span style="white-space-collapse: preserve;">從疑問句看《大方便佛報恩經》的翻譯年代</span><br /><span style="white-space-collapse: preserve;">《撰集百緣經》的譯出年代考證</span><br /><span style="white-space-collapse: preserve;">從語言角度論一卷本《般舟三昧經》非支讖所譯</span><br /><span style="white-space-collapse: preserve;">漢文佛典失譯經語言時代考辨</span><br /><span style="white-space-collapse: preserve;">從語言角度看《大方便佛報恩經》的翻譯時代</span><br /><span style="white-space-collapse: preserve;">從語法角度看《撰集百緣經》的譯者及成書年代</span><br /><span style="white-space-collapse: preserve;">普通鑒別詞的提取及原則</span><br /><span style="white-space-collapse: preserve;">中古譯經年代與“感染生義”的判別</span><br /><span style="white-space-collapse: preserve;">《菩薩本緣經》撰集者和譯者之考辨</span><br /><span style="white-space-collapse: preserve;">誰造出了《大明度經》(T225)</span><br /><span style="white-space-collapse: preserve;">一部“新的”早期漢語佛教注釋</span><br /><span style="white-space-collapse: preserve;">敦煌疑偽經語料年代考察</span><br /><span style="white-space-collapse: preserve;">從詞彙角度看《分別功德論》的翻譯年代</span><br /><span style="white-space-collapse: preserve;">從語言角度鑒別早期可疑佛經的方法和步驟</span><br /><span style="white-space-collapse: preserve;">《列子》與《般若經》</span><br /><span style="white-space-collapse: preserve;">東漢佛經語料問題舉隅</span><br /><span style="white-space-collapse: preserve;">《撰集百緣經》非三國吳支謙譯的語言學證據</span><br /><span style="white-space-collapse: preserve;">“奴”作自稱稱謂詞小考</span><br /><span style="white-space-collapse: preserve;">基於語氣助詞的《道行般若經》文本形成探究</span><br /><span style="white-space-collapse: preserve;">從文獻與詞彙角度考辨《辯意長者子經》的譯出時代</span><br /><span style="white-space-collapse: preserve;">近十餘年從語言角度考辨可疑佛經成果的回顧與展望</span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-67800095723852039502024-03-15T21:32:00.005+08:002024-03-15T21:32:52.701+08:00「漢譯佛典語言學」的十本入門書<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOPJrqWoBq_tbDrDaY_D-8RrFRcLT-_E9sIDseaO3Jx9GAN6D3c58i8wQTaVqcxOOGPTlbqH64yjiURLwOsaeJe1qMkEX61isI_W4DGL6uIXTpetGJiAv5ux9BcrJQB8yiF0DuXWGc04Jt2Iy4hvBzSiwfujrQC70qwHskISUPCe2NFeD5X4ZncgNc19I/s1042/6.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="695" data-original-width="1042" height="426" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOPJrqWoBq_tbDrDaY_D-8RrFRcLT-_E9sIDseaO3Jx9GAN6D3c58i8wQTaVqcxOOGPTlbqH64yjiURLwOsaeJe1qMkEX61isI_W4DGL6uIXTpetGJiAv5ux9BcrJQB8yiF0DuXWGc04Jt2Iy4hvBzSiwfujrQC70qwHskISUPCe2NFeD5X4ZncgNc19I/w640-h426/6.JPG" width="640" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: x-large; white-space-collapse: preserve;">如果你的閱讀重心之一是隋朝以前的漢譯佛典(經、律、論、傳記),甚至如《出三藏記集》(T2145)、《經律異相》(T2121)之類的古代經錄和佛教類書,或者你想翻譯隋代以前的漢譯佛典,那麼「漢譯佛典語言學」就是一門十分重要的學科。</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">如果你想進行漢譯佛典語巴利文獻的對照閱讀或比較研究,那麼「漢譯佛典語言學」就是最基本的工具之一。</span><br /><br /><span style="white-space-collapse: preserve;">以下帖主推薦 10本入門書:</span><br /><span style="white-space-collapse: preserve;">1. 《佛教漢語研究》,2009,朱慶之編,商務印書館,北京,中國。</span><br /><span style="white-space-collapse: preserve;">2.《佛教音義研究》,2006,徐時儀、陳五雲、梁曉虹編,上海古籍出版社,上海,中國。</span><br /><span style="white-space-collapse: preserve;">3.《漢文佛典語言學》,2011,法鼓佛教學院主編「第三屆漢文佛典語言學國際學術研討會」論文集,政治大學,法鼓佛教學院合辦,台北市,台灣。</span><br /><span style="white-space-collapse: preserve;">4. 《佛經語料與佛經用語散論》,2015,顧滿林,中國社會科學出版社,北京市,中國。</span><br /><span style="white-space-collapse: preserve;">5. 《東漢疑偽佛經的語言學考辨研究》,2012,方一新,中華書局,北京市,中國。</span><br /><span style="white-space-collapse: preserve;">6. 《佛典語言及傳承》,2016,辛島靜志,中西書局,上海市,中國。</span><br /><span style="white-space-collapse: preserve;">7. 《東漢魏晉南北朝譯經語料的鑒別》,2011,盧巧琴,浙江大學出版社,杭州市,中國。</span><br /><span style="white-space-collapse: preserve;">8. 《論衡與東漢佛典詞語比較研究》,2002,胡敕瑞,成都市,巴蜀書社。</span><br /><span style="white-space-collapse: preserve;">9. 《敦煌佛經字詞與校勘研究》,2011,曾良,廈門大學出版社,廈門市,中國。</span><br /><span style="white-space-collapse: preserve;">10. 方一新(編),2023,《語言考辨與佛經鑒別》,商務印書館,北京市,中國。</span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-26706506726063124262024-03-08T14:47:00.004+08:002024-03-08T14:48:18.586+08:00法友飛鴻:佉盧文、犍陀羅語長短音與阿育王碑銘<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDXvHxaXijIfGuoz9oNZQsqi2kKzWypEA7D9PR228OZr3EeV3aKiZvF-T0EYs8Z2F5vsVTq9s0yCHpClIEzXCYmVYMdZr1fS-3QdOcDZYX-sEW_k8l0G6f0Veo-hx5Kgy9PrmQ4XP2ij80RMGwS4QKJuc_qhITLpQyEpuDOIHGqJx9reiPv37v5l6ytng/s4576/P_20240229_114346.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="4576" data-original-width="2574" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgDXvHxaXijIfGuoz9oNZQsqi2kKzWypEA7D9PR228OZr3EeV3aKiZvF-T0EYs8Z2F5vsVTq9s0yCHpClIEzXCYmVYMdZr1fS-3QdOcDZYX-sEW_k8l0G6f0Veo-hx5Kgy9PrmQ4XP2ij80RMGwS4QKJuc_qhITLpQyEpuDOIHGqJx9reiPv37v5l6ytng/w360-h640/P_20240229_114346.jpg" width="360" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: x-large; white-space-collapse: preserve;">親愛的 Yifertw: </span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;"> 1. 佉盧文、犍陀羅語長短音</span><br /><span style="white-space-collapse: preserve;"> </span><br /><span style="white-space-collapse: preserve;"> 佉盧文通常不標記長短音,但不意味著犍陀羅語中完全沒有長短音。從詩歌格律和正字法中可以看出,有可能(部分)書寫者、閱讀者有長短音的意識,以及追溯其梵語語源拼寫的意識。在晚些的犍陀羅語寫本中,有時能見到以anusvara (ṃ)來標記可能的長元音,這一點目前學者們仍存爭議。</span><br /><span style="white-space-collapse: preserve;"> 佉盧文書寫中的各種裝飾、附加符號,手寫變體花樣繁多,而這些變化是否具有語音、拼寫的意義,則很難完全確定。</span><br /><span style="white-space-collapse: preserve;"> ----------- </span><br /><span style="white-space-collapse: preserve;"> 2. 早期碑銘和俗語</span><br /><span style="white-space-collapse: preserve;"> 梵語在碑銘中較晚才出現,而它在語言學意義上的後裔——俗語,則在碑銘中更早出現。Renou 將其稱為印度語言學的大悖論(le grande paradoxe linguistique de l'Inde)。</span><br /><span style="white-space-collapse: preserve;"> 阿育王碑銘中的婆羅米文,輔音叢和結尾輔音的標記尚未完善,輔音-s-和-ṣ-亦時有混淆。在更早期的婆羅米文中,甚至長短元音的標記都不完善。顯然早期印度文字的創製經歷了逐步完善的過程,而早期印度文字主要是為了書寫俗語而非語音拼寫規則更整飭的梵語。</span><br /><span style="white-space-collapse: preserve;"> 吠陀梵語在當時可能是屬於婆羅門祭司階層的聖典語言,因而具有抵觸書寫和排外保守的性格。而以世俗政治目的為主(可能兼有一些佛教動因)的阿育王碑銘以及其他早期碑銘,採取更具口語色彩的語言也符合常理。</span><br /><span style="white-space-collapse: preserve;"> 梵語在印度碑銘中大量出現,在公元前後,可能與當時的塞族統治者(貴霜及Kṣatrapa)大力推廣有關。這些異族統治者為顯示其合法性,與文化精英親善,乃至比印度人更印度化,從而大力贊助梵語銘文。此一假說,頗讓人聯想到中國歷史中反復出現的類似場景。</span><br /><span style="white-space-collapse: preserve;"> 法友 2024/3/3</span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-53215619309805526412024-03-08T14:43:00.000+08:002024-03-08T14:43:37.963+08:00方一新《東漢魏晉南北朝史書詞語箋釋》<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHEAJVQjYCBQ15fVSYsG4AIQMHVV4I0mn3OG1J2Trc3pTSqPrTWCAQFn7sJ5oGg44CtVwlvvfINdU7-fUi5bO5wN7Mclu-YiMaCFk1WFjht2tT8IdCX5KAWgzz3M8Uy02WPtjwaS6mo1ZPPjd0heD5cTg5wAZnj6KpOPhCGm22q4QSjYI3PGFgQJwr0sA/s588/60.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="588" data-original-width="409" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHEAJVQjYCBQ15fVSYsG4AIQMHVV4I0mn3OG1J2Trc3pTSqPrTWCAQFn7sJ5oGg44CtVwlvvfINdU7-fUi5bO5wN7Mclu-YiMaCFk1WFjht2tT8IdCX5KAWgzz3M8Uy02WPtjwaS6mo1ZPPjd0heD5cTg5wAZnj6KpOPhCGm22q4QSjYI3PGFgQJwr0sA/w446-h640/60.jpg" width="446" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: x-large; white-space-collapse: preserve;">因為考量將《雜阿含經》(T99, T100, T101)翻譯成英文,所以只要在書店遇到「漢譯佛典語言」這一類的專書,一定購回閱讀。</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">昨天在台北街頭(2019/9/10)「三個兩百」的三位老先生逛書店,自力抱著近二十本書回「漢清學堂」。</span><br /><span style="white-space-collapse: preserve;">我買的是方一新教授的《東漢魏晉南北朝史書詞語箋釋》(1997年,黃山書局出版)。</span><br /><span style="white-space-collapse: preserve;">今晨翻閱此書時,才覺大事不妙。</span><br /><span style="white-space-collapse: preserve;">蘇錦坤〈初期漢譯佛典疑難詞釋義〉,《福嚴佛學研究》8期,123-185頁,新竹市,台灣,2013年。https://www.academia.edu/7222433/Notes_on_so-called_difficult_phrases_in_sutras_of_earlier_Chinese_translations._2013_%E5%88%9D%E6%9C%9F%E6%BC%A2%E8%AD%AF%E4%BD%9B%E5%85%B8%E7%96%91%E9%9B%A3%E8%A9%9E%E9%87%8B%E7%BE%A9</span><br /><span style="white-space-collapse: preserve;">2013年我發表的這篇〈初期漢譯佛典疑難詞釋義〉,裡面有幾個語詞是方一新教授 1997年就檢討過的。如果我是這篇〈初期漢譯佛典疑難詞釋義〉的審稿老師,肯定是要叫作者刪去重複的詞條,或者直接退稿。</span><br /><span style="white-space-collapse: preserve;">事已如此,木已成舟,生米已煮成爛粥,只好回顧當時不知情的我所處理的詞條,看看是否能繞過方老師這座「漢譯佛典語言學」的大山呢?</span><br /><span style="white-space-collapse: preserve;">------------</span><br /><span style="white-space-collapse: preserve;">《長阿含7經,弊宿經》:「彼國有二人,一智一愚,自相謂言:『我是汝親,共汝出城,採[7]侶求財。』」(CBETA, T01, no. 1, p. 45, b3-5)[7]侶=梠【宋】,=穭【元】【明】。</span><br /><span style="white-space-collapse: preserve;"> 《長阿含7經》的對應經典有巴利《長部23經》、《中阿含71經》與《大正句王經》。《大正句王經》所舉的譬喻是「昔有二人薄有財賄,結伴經營」,《中阿含71經》所舉的譬喻是「猶如朋友二人捨家治生。」都是兩人出門結伴作生意買賣。《長部23經》所舉的譬喻是「兩人結伴去鄰近尋找值錢的東西」(‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṃ adhigaccheyyāmā’)。</span><br /><span style="white-space-collapse: preserve;"> 依據《一切經音義》「梠」字意為屋簷,也是與整段文意不符。</span><br /><span style="white-space-collapse: preserve;"> 《後漢書》(卷9)有與「采穭」相關的文句:「州郡各擁彊兵而委輸不至,群僚飢乏,尚書郎以下自出采稆,或飢死牆壁間,或為兵士所殺。」李賢註:「《埤倉》曰:『穭,自生也。』『稆』同『穭』。」</span><br /><span style="white-space-collapse: preserve;"> 《一切經音義》卷66:「穭豆(上,力舉反。《埤蒼》云:『穭,苗自生也。』《文字典說》云:『不種自生也。』從禾、從魯聲也)。」</span><br /><span style="white-space-collapse: preserve;"> 綜合上述《後漢書》及《一切經音義》,「采稆」也寫作「采穭」,意即去摘採野生的稻子為食。《大正藏》「採侶求財」與宋版藏經「採梠求財」均應作「采稆求財」。而和元、明版藏「採穭求財」意思相同。</span><br /><span style="white-space-collapse: preserve;"> 胡頌平提到胡適與周法高討論《長阿含7經》「采稆求財」的意涵,胡適說:</span><br /><span style="white-space-collapse: preserve;">「鄙意以為六朝通行的『採穭』、『採稆』必已是引伸義居多了。《弊宿經》的譯者用用『採稆求財』四字,最可以表示當時通行的意義不是原始義,乃是引伸義。」</span><br /><span style="white-space-collapse: preserve;">胡適認為「採稆的引申義」為「出門找機會發一點意外之財」,筆者雖然搜尋不到相關的漢語文獻支持此一解說,但是胡適此一詮釋與此處的巴利對應經文恰好相符。這樣的詞義詮釋可以從《妙法蓮華經文句》得到支持,如果「採稆」只是摘採野生稻、果充飢,就不用多次捨此取彼了。</span><br /><span style="white-space-collapse: preserve;"> 《妙法蓮華經文句》卷1〈序品〉:「答云:『如人採穭,初見麻取麻,次捨麻取麻皮,次捨麻皮取縷,次捨縷取布,次捨布取絹,次捨絹取銀,次捨銀取金。捨劣、取勝,云何不能捨?』」</span><br /><span style="white-space-collapse: preserve;"> 在詮釋的手法上,我是採取漢巴對應經典輔以《一切經音義》,而得到的結論是贊同胡適「出門找機會發一點意外之財」的詞意解釋,而作「採稆求財」。</span><br /><span style="white-space-collapse: preserve;"> 方一新教授在17頁的詮釋提到了胡頌平所述胡適的見解,但是並未從漢巴對應經典的角度來求解。</span><br /><span style="white-space-collapse: preserve;"> 方老師的結論顯然與我的詮釋不同:</span><br /><span style="white-space-collapse: preserve;">「從上下文看,《弊宿經》的『采梠』猶言采拾、尋覓外物,是與本條各史書用例不同的新用法,當是從其采摘野生稻之本義演變而來。相信佛典會有其他用例,俟考。」</span><br /><span style="white-space-collapse: preserve;"> 我只有一句感想:如有對應經文可供參考,佛典的詞義還是應參考對應經文所顯示的本義。</span><br /><span style="white-space-collapse: preserve;">------------</span><br /><span style="white-space-collapse: preserve;">2. 差降:</span><br /><span style="white-space-collapse: preserve;"> 方一新教授在17-18頁的詮釋是:「差別、區別、不同」。他並且提到:</span><br /><span style="white-space-collapse: preserve;"> 《大詞典》"差降"條釋為"按等第遞降",舉唐長孫無忌等撰《唐律疏議》和宋江休復《江鄰幾雜誌》二書為例,釋義未確,書證亦晚。</span><br /><span style="white-space-collapse: preserve;"> 對於方老師上述的「釋義未確」,在漢朝的《太平經》:「種民智識,尚有差降,未同浹一,猶須師君」,可解釋為「差別、不同」,但是也有不少例子是作「按等第遞降」解釋,方一新教授在此詞條可以說是「顧此失彼」。</span><br /><span style="white-space-collapse: preserve;"> 我的解釋是:</span><br /><span style="white-space-collapse: preserve;">《中阿含77經》:「如是比丘必得差降安樂住止。」</span><br /><span style="white-space-collapse: preserve;">《大智度論》:「復次,佛田能獲無量果報,餘者雖言無量而有差降;以是故,佛田第一。」</span><br /><span style="white-space-collapse: preserve;"> 上述《大智度論》引文意為「其餘功德雖然也稱『無量』,但是隨其等級而有漸次差別」。有時「差降」近似於「高低差別」,如《鼻奈耶》:「時調達便起妬嫉意,向如來復作是念:『此沙門瞿曇生處種姓不能勝我,此亦釋種,我亦釋種,有何差降?』」</span><br /><span style="white-space-collapse: preserve;"> 上述《大智度論》引文意為「其餘功德雖然也稱『無量』,但是隨其等級而有漸次差別」。有時「差降」近似於「高低差別」,如《鼻奈耶》:「時調達便起妬嫉意,向如來復作是念:『此沙門瞿曇生處種姓不能勝我,此亦釋種,我亦釋種,有何差降?』」[1]</span><br /><span style="white-space-collapse: preserve;"> 但是,部分使用「差降」的時候,是三個以上的項目,隨其等級的高低而有漸次的差別。如《宋史》卷173:「初,政和中,品官限田,一品百頃,以差降殺,至九品為十畝。」「殺」字為「減少」,「以『差降』殺」意為「依官品差別而遞減」。可以看出,雖然隨著品位的降低,田畝數量隨著減低,但是不需要遞減的數量完全一樣,只要是依次遞減即可。</span><br /><span style="white-space-collapse: preserve;"> 「差降」並非僻字,不過,近代較少出現此一詞語。</span><br /><span style="white-space-collapse: preserve;">[1] 《鼻奈耶》(CBETA, T24, no. 1464, p. 859, b13-16)。</span><br /><span style="white-space-collapse: preserve;">---------</span><br /><span style="white-space-collapse: preserve;">「本末」</span><br /><span style="white-space-collapse: preserve;">---------</span><br /><span style="white-space-collapse: preserve;"> 在此我特舉一例,說明方一新教授此書所闡述的詞義,不見得可以適用在初期漢譯佛典上。</span><br /><span style="white-space-collapse: preserve;"> 例如「本末」一詞,書上在4頁的詮釋是:</span><br /><span style="white-space-collapse: preserve;">「原則、準繩」。</span><br /><span style="white-space-collapse: preserve;">《長阿含1經》卷1:「具說彼佛因緣本末。」(CBETA, T01, no. 1, p. 10, b16)</span><br /><span style="white-space-collapse: preserve;"> 此處「本末」是「始終」,為「從開始講到結束之意」。</span><br /><span style="white-space-collapse: preserve;"> 《長阿含2經》卷3:「當於諸經推其虛實,依律、依法究其本末」(CBETA, T01, no. 1, p. 17, c5-6)</span><br /><span style="white-space-collapse: preserve;"> 此處「本末」是「從頭到尾」。「當於諸經推其虛實,依律、依法究其本末」,為「(新傳來的法、律,)應該依法、依律,來查驗傳來法、律的從頭到尾的各個細節。」</span><br /><span style="white-space-collapse: preserve;"> 《雜阿含886經》卷31:「誦諸經典、物類名字、萬物差品、字類分合、歷世本末,此五種記,悉皆通達」(CBETA, T02, no. 99, p. 223, c20-22)</span><br /><span style="white-space-collapse: preserve;"> 「歷世本末」指「從開始講到結束的各代名稱」。</span><br /><span style="white-space-collapse: preserve;"> 支謙〈《法句經》序〉:「是佛見事而作,非一時言,各有本末,布在諸經」(CBETA, T04, no. 210, p. 566, b17-19)</span><br /><span style="white-space-collapse: preserve;"> 「各有本末」是指佛說的《法句經》偈頌,各有其前因後果,均有說此偈頌的「緣由」,近乎巴利「nidāna 因緣、緣由、起因」。</span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-7708005351541803982024-03-08T14:37:00.008+08:002024-03-08T14:38:16.484+08:00退稿<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdD3RxFdlQ375AEwIZRQJLqazdXOt2mNTCMGvqU4j-q2YsreI21CzF5SVSXQKFWz4ybimPrB7drzD0zWXZDGnjLzTRq7ATOrnHjeRlCLo6yZbxAlU_fQFRv5as8gTnC5bjMswS1mdJqVQwdMUApSKwXuK1kqUleXWz3BGq4QfFylAJJSIeafr14Py_KiY/s4576/P_20240229_114340.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="2574" data-original-width="4576" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdD3RxFdlQ375AEwIZRQJLqazdXOt2mNTCMGvqU4j-q2YsreI21CzF5SVSXQKFWz4ybimPrB7drzD0zWXZDGnjLzTRq7ATOrnHjeRlCLo6yZbxAlU_fQFRv5as8gTnC5bjMswS1mdJqVQwdMUApSKwXuK1kqUleXWz3BGq4QfFylAJJSIeafr14Py_KiY/w640-h360/P_20240229_114340.jpg" width="640" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: x-large; white-space-collapse: preserve;">大約在2012年底或2013年初,「編輯」通知我有一場「長阿含經國際研討會」將於2013年10月18日舉行,主辦者希望我能參加,但是需先繳一篇論文,如果審核通過,就可以參加。</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">老實說,我對《長阿含經》的譬喻故事興趣不大,造成我在四阿含當中對《長阿含經》用力最少。不過,我對《長阿含經》的翻譯者竺佛念相當關注,於是集中心力寫了一篇〈《出曜經》研究〉,作為對「竺佛念研究」的奠基工作。</span><br /><span style="white-space-collapse: preserve;">論文在三月初交上去之後,「編輯」在七月初通知我:「審稿結果,幾位委員認為本次研討會的重心在《長阿含經》,你論文主要在探討《出曜經》,不符宗旨,你能不能改交另一篇?」</span><br /><span style="white-space-collapse: preserve;">當年十月要開研討會,已經七月初了,要擠出一篇論文來報告,對我這位「門外漢」是有一點困難。勉強改訂題目為:"Terms, Verses and Events Differently Translated by Zhu Fonian 竺佛念: A Comparative Study Based on Parallel Passages in the Chang Ahan Jing (長阿含經, Taishō 1), Chuyao Jing (出曜經, Taishō 212) and Sifeng Lu (四分律, Taishō 1428), (2013)"(竺佛念在詞、頌與事件的「一詞多譯」:以《長阿含經》、《出曜經》與《四分律》為主)。</span><br /><span style="white-space-collapse: preserve;">在八月底把論文連同 power point file 交出去,勉強通過審核,終於能高高興興地混入會場,與諸大善人同聚一堂,聆聽討論。</span><br /><span style="white-space-collapse: preserve;">會議結束之後,遵照「編輯」指示,將論文再次調整過,準備加入「論文集」出版。</span><br /><span style="white-space-collapse: preserve;">一兩個月後,「編輯」通知我,編輯會議認為該篇英文稿的學術含量不夠,沒通過審核。「編輯」認為,該篇論文如果以中文改寫,應該可以成為一篇不錯的論文。不知「編輯」是否想安慰我受傷的心靈,特別用力地鼓吹我趕緊改寫成中文論文。</span><br /><span style="white-space-collapse: preserve;">這是我個人的第一篇退稿咧!</span><br /><span style="white-space-collapse: preserve;">再過了兩年,我才重拾舊文,將它改寫為〈初期漢譯佛典「一詞多譯」現象的探討及省思〉。</span><br /><span style="white-space-collapse: preserve;">我將原先的英文稿貼在 </span><a class="x1fey0fg xmper1u x1edh9d7" href="https://independent.academia.edu/KenYifertw/Papers"><span style="white-space-collapse: preserve;">https://independent.academia.edu/KenYifertw/Papers</span></a><br /><span style="white-space-collapse: preserve;">成為我點閱率較高的論文,也陸續收到學者發來引述該論文的需求。這幾天開始將此一英文論文改寫為中文,希望重新審視此中的想法與論點,再找個期刊發表。</span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com1tag:blogger.com,1999:blog-1770326285872243827.post-80050095786934431612024-03-08T14:34:00.003+08:002024-03-17T09:58:02.449+08:00關於巴利《法句經》72 頌的不同詮釋<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiidQrI6MPmx7aYRCALlmPJcQlYl0DWKDiqaWmBd5gA6om47Fq7PgHMR92nn5zzIv_fl9xCFhb2oWs-xEzaFRSxJAKDWqzwDYLoYaCOHlTCy86GQDl6ARUETzFvXhuen3_-900EIg_-CmGyOZICBOxloq2Pd95N02go-Ydw3iurbIlTtVwbPBu6Y9gwk8/s960/61.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="960" data-original-width="770" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiidQrI6MPmx7aYRCALlmPJcQlYl0DWKDiqaWmBd5gA6om47Fq7PgHMR92nn5zzIv_fl9xCFhb2oWs-xEzaFRSxJAKDWqzwDYLoYaCOHlTCy86GQDl6ARUETzFvXhuen3_-900EIg_-CmGyOZICBOxloq2Pd95N02go-Ydw3iurbIlTtVwbPBu6Y9gwk8/w514-h640/61.jpg" width="514" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: x-large; white-space-collapse: preserve;">巴利《法句經》72 頌</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">Yāvadeva anatthāya,</span><br /><span style="white-space-collapse: preserve;">ñattaṃ bālassa jāyati;</span><br /><span style="white-space-collapse: preserve;">Hanti bālassa sukkaṃsaṃ, muddhamassa vipātayaṃ. (72)</span><br /><span style="white-space-collapse: preserve;">-------</span><br /><span style="white-space-collapse: preserve;">「臺大佛學數位圖書館暨博物館」網站轉載之英文翻譯為:</span><br /><span style="white-space-collapse: preserve;">(https://buddhism.lib.ntu.edu.tw/DLMBS/lesson/pali/reading/gatha72.htm)</span><br /><span style="white-space-collapse: preserve;">A fool gains knowledge altogether for his harm.</span><br /><span style="white-space-collapse: preserve;">It kills his fortune; it destroys his head.</span><br /><br /><span style="white-space-collapse: preserve;">帖主對巴利《法句經》72 頌的中譯是:</span><br /><span style="white-space-collapse: preserve;">【愚者的名聲與知識僅會給他帶來傷害,</span><br /><span style="white-space-collapse: preserve;">毀掉他的幸福,使他的頭破碎。】</span><br /><span style="white-space-collapse: preserve;">這首偈頌的主詞是 'ñattaṃ bālassa':「愚者的知識」,KR Morman 則翻譯作「A reputation for skill for a fool 愚人有(某種)技藝的名聲」。</span><br /><a class="x1fey0fg xmper1u x1edh9d7" href="https://www.facebook.com/groups/484533056446281/posts/488978392668414/"><span style="white-space-collapse: preserve;">https://www.facebook.com/groups/484533056446281/posts/488978392668414/</span></a><br /><span style="white-space-collapse: preserve;">--------</span><br /><span style="white-space-collapse: preserve;">從長老 Anandajoti Bhikkhu 的臉書貼文讀到的英譯是:</span><br /><span style="white-space-collapse: preserve;">Learning arises for a fool</span><br /><span style="white-space-collapse: preserve;">Only to his disadvantage,</span><br /><span style="white-space-collapse: preserve;">It detroys the fool's good fortune,</span><br /><span style="white-space-collapse: preserve;">It will destroy his very head.</span><br /><span style="white-space-collapse: preserve;">這首英譯偈頌的中文是:</span><br /><span style="white-space-collapse: preserve;">【學習帶給愚人</span><br /><span style="white-space-collapse: preserve;"> 只有對他不利,</span><br /><span style="white-space-collapse: preserve;"> 它毀掉這位愚人的好運,</span><br /><span style="white-space-collapse: preserve;"> 它將毀掉這位愚人的頭。】</span><br /><br /><span style="white-space-collapse: preserve;">這樣的翻譯隱約暗示「愚人不該學習」,因為學習只會帶給他不幸與傷害。</span><br /><span style="white-space-collapse: preserve;">我想,此一偈頌應該沒有這一意思,這樣的翻譯文詞恐怕未恰當地表達偈頌的本意。</span><br /><span style="white-space-collapse: preserve;">-------</span><br /><span style="white-space-collapse: preserve;">長老 Anandajoti Bhikkhu 的臉書還敘述了一則譬喻故事。</span><br /><span style="white-space-collapse: preserve;">Learning only hurts a Fool. A young man learns the art of stone-throwing, but uses it to kill a Paccekabuddha; he is reborn in Avīci hell, and later as a ghost who is constantly having his head crushed by sixty-thousand sledgehammers.</span><br /><span style="white-space-collapse: preserve;">【學習只會傷害愚者。 一個年輕人學會了丟石頭的技能,但卻用它殺死了一位獨覺; 他死後轉生到阿鼻地獄,後來又變成了一個經常被六萬把大錘砸碎頭的鬼。】</span><br /><span style="white-space-collapse: preserve;">此一「譬喻故事」應該是出自巴利《法句經註》,如帖主以前所表達的立場,帖主一向反對用「譬喻故事」來詮釋偈頌的意涵,</span><br /><span style="white-space-collapse: preserve;">我不認為用此一「譬喻故事」能改善讀者理解佛陀的教導。</span><br /><span style="white-space-collapse: preserve;">當代學者認為【巴利《法句經註》應該不是覺音論師的論著或編輯成果】。</span><br /><span style="white-space-collapse: preserve;">---------</span><br /><span style="white-space-collapse: preserve;">長老 Anandajoti Bhikkhu 於 2024/3/6 留言:</span><br /><span style="white-space-collapse: preserve;">The story is a summary of the commentary which was linked to in the original post. You may like it or not, but this is the story behind the verse in the Theravāda tradition, and I was only summarising it.</span></span><div><span style="font-size: large;">---------</span></div><div><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: #f0f2f5; color: #050505;"><span style="font-size: large;">The Dhammapada by Ven K. Sri Dhammananda 1988</span></span></div><div><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: #f0f2f5; color: #050505;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFoioAwwx6IGXkWjHyE4chXKr5Td45YIQ8xTBomM72lrWnV7KX4Y3QKvkPvURSYTI07dk-a2trMdaVyCw9OWyvv9wQC0MrVdxsZVscpXLCMj2NOhyFPDQNARaRZTjoGLH1-eLLtsQ36L1cypY_GEeOSpBJQOWAH8Ql2Ohv6amUZ-LVTnZtE_CpzEOvLGM/s315/64.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="315" data-original-width="236" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFoioAwwx6IGXkWjHyE4chXKr5Td45YIQ8xTBomM72lrWnV7KX4Y3QKvkPvURSYTI07dk-a2trMdaVyCw9OWyvv9wQC0MrVdxsZVscpXLCMj2NOhyFPDQNARaRZTjoGLH1-eLLtsQ36L1cypY_GEeOSpBJQOWAH8Ql2Ohv6amUZ-LVTnZtE_CpzEOvLGM/w479-h640/64.jpg" width="479" /></a></div></span><span style="font-size: x-large;">版主評論:</span></div><div><span style="background-color: #f0f2f5;"><span style="font-size: large;"> </span></span><span face=""Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif" style="background-color: #f0f2f5; color: #050505;"><span style="font-size: large;">相對來說,’The skill of a fool’ 的翻譯會比 ’Learning for a fool’ 來得合適。</span></span></div><div dir="auto" style="background-color: #f0f2f5; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif;"><span style="font-size: large;"> 也許轉述的英文沒辦法讓長老 Anandajoti 完全理解我的意思,但是我的主張並未改變:</span></div><div dir="auto" style="background-color: #f0f2f5; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif;"><span style="font-size: large;">1. 巴利《法句經註》很有可能不是覺音論師的著作。</span></div><div dir="auto" style="background-color: #f0f2f5; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif;"><span style="font-size: large;">2. <span style="font-family: inherit;"><a style="color: #385898; cursor: pointer; font-family: inherit;" tabindex="-1"></a></span>這樣的譬喻故事,對解釋偈頌沒有幫助,這樣的「譬喻故事」對解說佛法不僅無益,還可能有害。</span></div><div dir="auto" style="background-color: #f0f2f5; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyYds-XTKYQN5H1uQZbShKISFeJXZttGRAOL42YYE4h-KYNvxTDTVH-hm-AestT0S4t_ZqSBZcybhlww7eGPrMGKd_hLtivIRmvjP7k7und1f7kXrdukD49lgBZvWA85T06F1mOBs7GYyMNrtEwjIgOtw5t4vKG-U4iN4dhC6b0C_jnExZZ6tlLlWwrbY/s960/69.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="770" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyYds-XTKYQN5H1uQZbShKISFeJXZttGRAOL42YYE4h-KYNvxTDTVH-hm-AestT0S4t_ZqSBZcybhlww7eGPrMGKd_hLtivIRmvjP7k7und1f7kXrdukD49lgBZvWA85T06F1mOBs7GYyMNrtEwjIgOtw5t4vKG-U4iN4dhC6b0C_jnExZZ6tlLlWwrbY/w514-h640/69.jpg" width="514" /></a></div><br /><span style="font-size: large;"><br /></span></div><div><span class="fullpost"></span></div>台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-33149317702542783752024-02-29T11:14:00.005+08:002024-02-29T11:14:54.767+08:00CBETA 元亨寺版《南傳大藏經》解題:「阿育王法敕」<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvbCyyXi-7vHORrsiMNiElhuQVJ8-hM2BVUvmXDIIMnriLIwmpqFN9zBnIsaw_eXpjZ5Bram6i6AUbaZ430kMdolPCq3C6BfIHhIjCASnAHR2RZwmnWLXYR5BvhHRw-sOk5qLo4uWgI2n5jqjTs7_lm-xd9yeRylFKBjRwOthgJWwzJZZz5GsqULiIb8k/s261/85.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="261" data-original-width="193" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvbCyyXi-7vHORrsiMNiElhuQVJ8-hM2BVUvmXDIIMnriLIwmpqFN9zBnIsaw_eXpjZ5Bram6i6AUbaZ430kMdolPCq3C6BfIHhIjCASnAHR2RZwmnWLXYR5BvhHRw-sOk5qLo4uWgI2n5jqjTs7_lm-xd9yeRylFKBjRwOthgJWwzJZZz5GsqULiIb8k/w473-h640/85.jpg" width="473" /></span></a></div><div><span style="background-color: white; color: #050505; font-family: inherit; white-space-collapse: preserve;"><span style="font-size: large;">日本學者在《國譯一切經》(日文翻譯漢語《大藏經》)或《南傳大藏經》(日文翻譯巴利《三藏》),在每一部類的經典之前都有專家學者所寫的〈解題〉,這些文章雖然都已年代久遠,在當代的專家學者看來有一點像是過時的知識;但是,在新的〈解題〉未出現之前,這些〈解題〉仍是難能可貴的、提綱挈領的「綜述」,對初學者有很大的幫助。</span></span></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="19fkv-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="19fkv-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="19fkv-0-0" style="font-family: inherit;"><span style="font-size: large;">為了讓貼文不致過度冗長,此處並未引出〈解題〉的全部內容,請讀者自行前往閱讀全文。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="33sij-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="33sij-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="33sij-0-0" style="font-family: inherit;"><span style="font-size: large;">由於體例的關係,此類〈解題〉的內容,不在 CBETA Cbeta Taiwan 搜尋內容之內。也就是說,在 CBETA 雖然讀得到此一內容,但是在 CBETA 之內搜尋不到這些文字。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="13o1q-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="13o1q-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="13o1q-0-0" style="font-family: inherit;"><span style="font-size: large;">我曾經想到過對這些「舊的」〈解題〉作一番評述,但是我書讀得不多,不敢冒然提筆來唐突前賢。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="d6855-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="d6855-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="d6855-0-0" style="font-family: inherit;"><span style="font-size: large;">本篇貼文我來介紹《南傳大藏經》的「阿育王法敕〈解題〉」。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="814r4-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="814r4-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="814r4-0-0" style="font-family: inherit;"><span style="font-size: large;">-----------</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="5ks14-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="5ks14-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="5ks14-0-0" style="font-family: inherit;"><span style="font-size: large;">「阿育王法敕」大略分為四種:</span></span></div></div><ol class="xdj266r x11i5rnm xat24cr x1mh8g0r xexx8yu x4uap5 x18d9i69 xkhd6sd" data-offset-key="qm83-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin: 0px; padding: 0px; white-space-collapse: preserve;"><li class="x1e56ztr x1xmf6yo xzj9hkj _3kp_ _3kq0 _3kq1 _3kq6" data-block="true" data-editor="aqnd3" data-offset-key="qm83-0-0" style="counter-reset: ol0 0; direction: ltr; list-style-type: none; margin-bottom: 8px; margin-left: 1.5em; margin-top: 8px; position: relative;"><div class="_1mf _1mj" data-offset-key="qm83-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="qm83-0-0" style="font-family: inherit;"><span style="font-size: large;">摩崖法勅</span></span></div></li><li class="x1e56ztr x1xmf6yo xzj9hkj _3kp_ _3kq1 _3kq6" data-block="true" data-editor="aqnd3" data-offset-key="7fm24-0-0" style="direction: ltr; list-style-type: none; margin-bottom: 8px; margin-left: 1.5em; margin-top: 8px; position: relative;"><div class="_1mf _1mj" data-offset-key="7fm24-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="7fm24-0-0" style="font-family: inherit;"><span style="font-size: large;">小摩崖法勅</span></span></div></li><li class="x1e56ztr x1xmf6yo xzj9hkj _3kp_ _3kq1 _3kq6" data-block="true" data-editor="aqnd3" data-offset-key="c3lo-0-0" style="direction: ltr; list-style-type: none; margin-bottom: 8px; margin-left: 1.5em; margin-top: 8px; position: relative;"><div class="_1mf _1mj" data-offset-key="c3lo-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="c3lo-0-0" style="font-family: inherit;"><span style="font-size: large;">石柱法勅</span></span></div></li><li class="x1e56ztr x1xmf6yo xzj9hkj _3kp_ _3kq1 _3kq6" data-block="true" data-editor="aqnd3" data-offset-key="89mkd-0-0" style="direction: ltr; list-style-type: none; margin-bottom: 8px; margin-left: 1.5em; margin-top: 8px; position: relative;"><div class="_1mf _1mj" data-offset-key="89mkd-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="89mkd-0-0" style="font-family: inherit;"><span style="font-size: large;">小石柱法勅</span></span></div></li></ol><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="8go1o-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="8go1o-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="8go1o-0-0" style="font-family: inherit;"><span style="font-size: large;">「摩崖法勅」之中以「十四章法勅」為最引人注目。這不是散布在十四處的「法勅」,而是在六、七處遺址發現的「成套」的「阿育王法敕」。很有可能不只這些地方存在這樣的成套「阿育王法敕」。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="b2vuh-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="b2vuh-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="b2vuh-0-0" style="font-family: inherit;"><span style="font-size: large;">雖說是「成套」的十四章「阿育王法敕」,但是有些地方的此類「法勅」略有增減,其真正原因不明。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="3n08i-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="3n08i-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="3n08i-0-0" style="font-family: inherit;"><span style="font-size: large;">-----------</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="dcjl2-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="dcjl2-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="dcjl2-0-0" style="font-family: inherit;"><span style="font-size: large;">一、義如那如(Girnār.略稱 G)文。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="8nqoa-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="8nqoa-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="8nqoa-0-0" style="font-family: inherit;"><span style="font-size: large;">此在印度河口及碰培伊市之間刻在迦提阿瓦如半島中之義如那如山麓一大岩石之東北面。一八二二年所發見,不少破損之部分,全部有十四章。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="1nqre-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="1nqre-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="1nqre-0-0" style="font-family: inherit;"><span style="font-size: large;">二、迦如西(Kālsī.略稱 K)文。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="cidpk-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="cidpk-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="cidpk-0-0" style="font-family: inherit;"><span style="font-size: large;">此禮普如之西方,提利市之北方,近喜馬拉耶山麓,沿耶牟那河之上流,近於迦如西鎮刻在岩石之東南面。一八六〇年所發見,全部有十四章,而近於完全程度少有破損。此岩石之北面有巧妙之象的像刻,其脚間有gajatame(最上象)之文字。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="5dpt-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="5dpt-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="5dpt-0-0" style="font-family: inherit;"><span style="font-size: large;">三、捨婆茲加利(Shāhbāzgaṛhī.略稱 Sh)文。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="2fvh9-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="2fvh9-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="2fvh9-0-0" style="font-family: inherit;"><span style="font-size: large;">此在印度河之上流,西北印度比培拾瓦如市,存於較西北方刻在捨婆茲加利村岩石之東西面。全部有十四章,唯第十二章刻在傍面之別石。一八三六年所發見,破損之部分極少。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="9pt3t-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="9pt3t-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="9pt3t-0-0" style="font-family: inherit;"><span style="font-size: large;">四、曼勢羅(Mānsehrā.略稱M)文。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="8iprq-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="8iprq-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="8iprq-0-0" style="font-family: inherit;"><span style="font-size: large;">此隔捨婆茲加利不遠之東南方,存在於達加尸羅市之北方,曼耶羅村之北部,刻在橫倒之三個岩石。三個之中,由第一章至第八章所有一個及由第九章至第十二章止有一個甚古,由康仁哈無所發見,第十三章、第十四章有一個是在一八八九年發見的。由此,從來為不完全者,此有曼勢羅文,全部有十四章是很明白的。然,破損部分不少。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="af8ul-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="af8ul-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="af8ul-0-0" style="font-family: inherit;"><span style="font-size: large;">右之中,第三及第四之書體用加魯修提(Kharosṭḥī)文字所刻,由右而左以讀之,猶,小摩崖法勅三之最後之一字lipikareṇa(由刻者)亦是此書體。此書體由紀元前四世紀頃至紀元四世紀頃止流行於西北印度,並中央亞細亞地方稱為引用波斯之系統。其他之刻文皆用普羅夫米(Brāhmī)文字所刻的,普羅夫米文字為現今是瓦那加利(Devanāgārī)文字之來源,讀法是左而右。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="cci3r-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="cci3r-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="cci3r-0-0" style="font-family: inherit;"><span style="font-size: large;">五、達宇利(Dhauli.略稱Dh)文。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="43jmm-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="43jmm-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="43jmm-0-0" style="font-family: inherit;"><span style="font-size: large;">此面孟加拉灣近於海岸有在摩訶那提伊河口之邊側,刻在近達宇利村丘上之岩石。一八三七年所發見,十四章之中缺吧!。第十一章、第十二章、第十三章。有其代替別刻法勅二章,全體破損之部分亦不少。刻文之上方有象之前半身的善巧彫刻。此岩石之全體亦稱為阿須互須達磨,此恐怕是如依彼文字之誤讀</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="5rp9f-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="5rp9f-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="5rp9f-0-0" style="font-family: inherit;"><span style="font-size: large;">六、奢宇加達(Jaugaḍa.略稱J)文。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="3sqv6-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="3sqv6-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="3sqv6-0-0" style="font-family: inherit;"><span style="font-size: large;">此少為比達宇利靠近南方之海岸近刻在提耶宇加達鎮之岩石。一八五〇年所發見的,因為破損部分多,甚難能獨立而讀之。與達宇利文同缺十四章中之三章,有別刻法勅二章,而刻別刻法勅之上方界線之上有刻卍字及 M 字。此第五及第六之存在處所是加陵加國之中,由此可解缺三章之所以。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="2rc8q-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="2rc8q-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="2rc8q-0-0" style="font-family: inherit;"><span style="font-size: large;">七、蘇婆羅(Sopārā.略稱S)文。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="76pna-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="76pna-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="76pna-0-0" style="font-family: inherit;"><span style="font-size: large;">此亦稱為碰培伊蘇婆羅斷片。在碰培伊市北方海岸之蘇婆羅港之近傍於一八八二年所發見的,唯有十四章中之第八章。原來十四章雖是全部存在,是散失或末發見。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="8ohfl-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="8ohfl-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="8ohfl-0-0" style="font-family: inherit;"><span style="font-size: large;">以上七種稱摩崖法勅,除其中第五、第六二種又共通於五種。十四章今在此,甲,名為十四章法勅,存在第五、第六二章,乙,稱為別刻法勅。甲乙不論何者,互相多少有出入異文,但大體一致。今,此為避其繁各別譯出而對於甲,K 為主,此配於 Sh 而譯出。其他用於參照對於乙以 Dh 為主而參照 J。但,有時亦有取他文,此等皆記於註中。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="ajoiu-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="ajoiu-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="ajoiu-0-0" style="font-family: inherit;"><span style="font-size: large;">第二類 石柱法勅</span></span></div></div><ol class="xdj266r x11i5rnm xat24cr x1mh8g0r xexx8yu x4uap5 x18d9i69 xkhd6sd" data-offset-key="6r0oq-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin: 0px; padding: 0px; white-space-collapse: preserve;"><li class="x1e56ztr x1xmf6yo xzj9hkj _3kp_ _3kq0 _3kq1 _3kq6" data-block="true" data-editor="aqnd3" data-offset-key="6r0oq-0-0" style="counter-reset: ol0 0; direction: ltr; list-style-type: none; margin-bottom: 8px; margin-left: 1.5em; margin-top: 8px; position: relative;"><div class="_1mf _1mj" data-offset-key="6r0oq-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="6r0oq-0-0" style="font-family: inherit;"><span style="font-size: large;">提利陀普羅(Delli-Toprā)石柱。此石柱原來較提利市約相隔百哩程度雖在陀普羅村,但,一三五六年回教王非魯茲舍(Firooz Shā)移宮庭來提利。此石柱高有四丈以上,此中有刻在一一六四年存有短刻文及巡禮者旅行家等種種之刻字之存在。為阿育王之刻文有所謂石柱法勅七章。其中初六章,他之五種亦存在於石柱,第七章唯存此石柱而已。幾乎全部無破損之箇所近於完全。而此刻文在阿塾王法勅中最初被解讀的。解讀者雅各普仁勢普(James Prinsep),依其苦心得於一八三七年讀破之。</span></span></div></li><li class="x1e56ztr x1xmf6yo xzj9hkj _3kp_ _3kq1 _3kq6" data-block="true" data-editor="aqnd3" data-offset-key="2ov8t-0-0" style="direction: ltr; list-style-type: none; margin-bottom: 8px; margin-left: 1.5em; margin-top: 8px; position: relative;"><div class="_1mf _1mj" data-offset-key="2ov8t-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="2ov8t-0-0" style="font-family: inherit;"><span style="font-size: large;">提利彌羅陀(Delhi-Mīraṭh)石柱。此亦原來在加如西與提利之中間程度的彌羅陀鎮,非魯茲舍王從此移來近提利而重建。在十八世紀既折為五片,其一部分送來加爾各答之亞細亞協會,不久即返還本處,今在近提利再建如舊形。從此石柱多破損之箇所,如第六章僅留二行之斷片。而且此部分存於英國之大英博物館。</span></span></div></li><li class="x1e56ztr x1xmf6yo xzj9hkj _3kp_ _3kq1 _3kq6" data-block="true" data-editor="aqnd3" data-offset-key="9lkph-0-0" style="direction: ltr; list-style-type: none; margin-bottom: 8px; margin-left: 1.5em; margin-top: 8px; position: relative;"><div class="_1mf _1mj" data-offset-key="9lkph-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="9lkph-0-0" style="font-family: inherit;"><span style="font-size: large;">羅宇利耶阿羅羅智(Lauṛiyā-Ararāj)石柱。此在波多利布多(現今之伯陀那)與尼伯爾之中間,古之毘舍離。現今存在波如奇羅地方之羅宇利耶村附近,於阿羅羅智同附近。石柱地上有三丈六尺強,其頂上原來言有金翅鳥(garuda)。此刻文普仁勢普亦既知道。六章全體完全不損。</span></span></div></li><li class="x1e56ztr x1xmf6yo xzj9hkj _3kp_ _3kq1 _3kq6" data-block="true" data-editor="aqnd3" data-offset-key="3j3bp-0-0" style="direction: ltr; list-style-type: none; margin-bottom: 8px; margin-left: 1.5em; margin-top: 8px; position: relative;"><div class="_1mf _1mj" data-offset-key="3j3bp-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="3j3bp-0-0" style="font-family: inherit;"><span style="font-size: large;">羅宇利耶蘭單加利(Lauṛiyā-Nandangaṛh)石柱。在前之同村附近所謂蘭單加利存古城趾。高三丈二尺強,頂上有獅子之像頂有裝飾。照阿育刻王所建,現今亦如存在。刻文亦有後世刻文,法勅六章是完整的。普仁勢普既知道此。</span></span></div></li><li class="x1e56ztr x1xmf6yo xzj9hkj _3kp_ _3kq1 _3kq6" data-block="true" data-editor="aqnd3" data-offset-key="9re5c-0-0" style="direction: ltr; list-style-type: none; margin-bottom: 8px; margin-left: 1.5em; margin-top: 8px; position: relative;"><div class="_1mf _1mj" data-offset-key="9re5c-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="9re5c-0-0" style="font-family: inherit;"><span style="font-size: large;">蘭普如瓦(Rāmpurvā)石柱。與前二石柱大隔不太遠,在蘭普如瓦村,以前埋沒在土中而漸漸被發見,最近存其柱頭之獅子像亦被發見。高四丈四尺強,法勅六章亦完整。現今,由舊處橫倒在少隔之處所。此附近還有二基之石柱存在,大概非阿育王所建之物。</span></span></div></li><li class="x1e56ztr x1xmf6yo xzj9hkj _3kp_ _3kq1 _3kq6" data-block="true" data-editor="aqnd3" data-offset-key="bdblu-0-0" style="direction: ltr; list-style-type: none; margin-bottom: 8px; margin-left: 1.5em; margin-top: 8px; position: relative;"><div class="_1mf _1mj" data-offset-key="bdblu-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="bdblu-0-0" style="font-family: inherit;"><span style="font-size: large;">蘭哈婆多庫賞(Allāhābād-Kosam)石柱。此存在康迦河與耶無那河之合流地,此本存在於阿羅哈婆多市,高度有四丈二尺強。頂上有獅子之像,但,今已失。此石柱之中為阿育王之刻文有石柱法勅六章與關於皇后之法勅及憍賞彌法勅之三種。其外,後世之物所存三種刻。此為後世之刻文至不得解讀王刻文損失存點。一八〇一年既有拓本公表,其以前己知道了。</span></span></div></li></ol><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="fnkn3-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="fnkn3-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="fnkn3-0-0" style="font-family: inherit;"><span style="font-size: large;">以上六種名為石柱法勅,共通於其中六種之六章法勅為甲,唯提利多普羅石柱所存的第七章者為乙,阿羅哈婆多橋賞彌石柱所存是關於皇后之法勅為丙之一,憍賞彌法勅稱為丙之二。六章之法勅於六種之石柱幾乎完全一致,異文異字甚少。故皆可得一見,此不要互相區別。此等石柱皆唯在中印度之北部,是應注意的。</span></span></div></div><div class="x1e56ztr" data-block="true" data-editor="aqnd3" data-offset-key="ejqlr-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin-bottom: 8px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="ejqlr-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="ejqlr-0-0" style="font-family: inherit;"><span style="font-size: large;">-----------</span></span></div></div><h1 class="xzsf02u xngnso2 x1fcty0u xod5an3" data-block="true" data-editor="aqnd3" data-offset-key="9ckah-0-0" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; font-weight: normal; margin: 0px 0px 12px; padding: 0px; white-space-collapse: preserve;"><div class="_1mf _1mj" data-offset-key="9ckah-0-0" style="direction: ltr; font-family: inherit; position: relative;"><span data-offset-key="9ckah-0-0" style="font-family: inherit; font-weight: bold;"><span style="font-size: large;">阿育王刻文,其一是一八三七年初解讀而翻譯以來,雖斯道學者之研究即於現今,尚且,未有其全部完整之解釋,亦有專門學者之意見不同之部分,又突然為大進步有發表新解釋,因此如定譯者之出現全是不可能的。以下所舉譯文是譯者在一九二七年四月十八日譯了,簡直沒完整的。譯者爾來遠離此種之研究,亦因無參照專門學者之業績,實此譯文在舉出有幾次之躊躇,又雖辭退,逐不能止之為試譯而提出。希望新進之學者有更完壁之譯文出現,以替此是為至望。</span></span></div></h1>台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-49206453374541066152024-02-29T11:07:00.006+08:002024-02-29T11:08:13.668+08:00CBETA 元亨寺版《南傳大藏經》解題:《增支部》 1/7<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrWxsHtxdeY_30tE_rzkxIM_JynX9AQKj1quepbBbQ2r3N3W4jhIN91IuKeNw6ZA-lBifsFf6F_rWyc3JdKabFQboanO86l1aMdidnT6FrfkKhJh6NVeAvKuKKuUnOHh2uWLLuvhFh36rBMqPDHsTHuPhhxPkhos9p_eWnesAZ603sxXqIFqB7CVKbbio/s1350/FB_IMG_1707980672989.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1350" data-original-width="1080" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrWxsHtxdeY_30tE_rzkxIM_JynX9AQKj1quepbBbQ2r3N3W4jhIN91IuKeNw6ZA-lBifsFf6F_rWyc3JdKabFQboanO86l1aMdidnT6FrfkKhJh6NVeAvKuKKuUnOHh2uWLLuvhFh36rBMqPDHsTHuPhhxPkhos9p_eWnesAZ603sxXqIFqB7CVKbbio/w512-h640/FB_IMG_1707980672989.jpg" width="512" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: x-large; white-space-collapse: preserve;">日本學者在《國譯一切經》(日文翻譯漢語《大藏經》)或《南傳大藏經》(日文翻譯巴利《三藏》),在每一部類的經典之前都有專家學者所寫的〈解題〉,這些文章雖然都已越百年,在今日專家學者看來有一點像是過時或不合時宜;但是,在新的〈解題〉未出現之前,這些〈解題〉仍是難能可貴的、提綱挈領的「綜述」,對初學者有很大的幫助。</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">由於體例的關係,此類〈解題〉的內容,不在 CBETA Cbeta Taiwan 搜尋內容之內。也就是說,在 CBETA 雖然讀得到此一內容,但是在 CBETA 之內搜尋不到這些文字。</span><br /><span style="white-space-collapse: preserve;">我曾經想到過對這些「舊的」〈解題〉作一番評述,但是我書讀得不多,不敢冒然提筆來唐突前賢。</span><br /><span style="white-space-collapse: preserve;">本篇貼文我來介紹《南傳大藏經》的「增支部〈解題〉」。</span><br /><span style="white-space-collapse: preserve;">---------</span><br /><span style="white-space-collapse: preserve;">增支部經典一</span><br /><span style="white-space-collapse: preserve;"> 葉慶春 譯</span><br /><span style="white-space-collapse: preserve;"> 《增支部》經典是將經藏大分為五部其中的第四部。「增支」即相當於滿譯的「增一」,又稱為《增支阿含》。這是因為所說之法的主題,名目的數目有一法、二法、三法等種種的數量所致。所以今即將一至十一的種種法數名目分類集錄之,再依一集至十一集的順序,一支分、一支分的將多數的名目彙集成書,所以名之為「增支」,而漢譯的「增一」即以其支數方面得名。如此,各一法數的講說為一經計算,總計即有「九千五百五十七經」之數。經的題號,南北所傳雖是同一義,但是《增支部》經在內容上跟《增一阿含》符合的並不多,反而在漢譯的《中阿含》、《雜阿含》裡面有不少的「增支部經」。</span><br /><span style="white-space-collapse: preserve;"> 現在,對「增支部經」的性質做考量,或許有以下的諸項應該注意。</span><br /><span style="white-space-collapse: preserve;"> 一、《長部經典》終末的二經,《眾集經》和《十上經》(南傳藏卷第八)都是屬於法數名目之說示經,並且與《長部》其餘的經典的說相不相同,它是以《增支部》的所說略詮的形式成立的,所以此二經有非《長部經典》莫屬的外貌。這種情形,可能是因為該略詮名目的經先行成立,而後給予修補,再加上教起的因緣等製作,才成立為《增支部》的諸經所致。總言之,第一先成立《長部經典》,第二又有略詮名目的經出現,於是將之附加其末尾,第三才成立了《增支部》的經典。至於將上述《長部》末尾二經的講述者,認定為智慧第一的舍利弗,蓋足以窺見作者所懷的深意,那就是想把全部擬做佛教智慧的方面,即論部之先驅的用心。</span><br /><span style="white-space-collapse: preserve;"> 二、據所傳,昔世尊入滅直後,迦葉召集會議,五百佛弟子進行一回聖典結集。當時《增支部》即委囑阿那律傳持予其弟子,阿那律號稱天眼第一,是智見最為銳敏的人,所以將此經委託此人,想必並非偶然,此正顯示《增支部》經是具有研究「阿毘曇學」的種類性質者。</span><br /><span style="white-space-collapse: preserve;"> 三、所謂聖典的加上,還不止如此。上述的《眾集經》還更加增廣其內容,將集異門(與眾集同一語原)足論(大正藏一五三六)納入在薩婆多部的根本論中。而玄奘即把此論的作者傳為舍利弗,可是後來的印度傳說(稱友的《俱舍論疏》)卻認為是舍利弗的舅舅摩訶拘稀羅之作。他是《中部經典》中《有明大經》(Mahā-Vedallasutta南傳藏卷第九)的對話者。Vedalla之為「阿毘曇」的原形,不論是從其名義上或從其內容上來看,都是極清楚的事。又,把無礙解第一的摩訶拘稀羅拉來做《集異門足論》的作者,也有此論是屬於分析上究明上的範圍內的暗示含意。</span><br /><span style="white-space-collapse: preserve;"> 四、舍利弗是從世尊授受阿毘曇,並最初將此弘布於人的人,這是南傳之所說。同時在所謂南方阿毘曇書的基楚性述作Vibhanga的類本中,也有冠以舍利弗名字的《舍利弗阿毘曇》(大正藏一五四八)一書,無庸置疑這是舍利弗所傳的阿毘曇之義。所以「阿毘曇」是屬於舍利弗的領分,由此可以認知。</span><br /><br /><span style="white-space-collapse: preserve;"> 從以上增支部的說相,傳持者,發展的方向,舍利弗與「阿毘曇」的關係來看,將《增支部》的經典認為是「阿毘曇」的源泉並無過分。至於漢譯的《增一阿含》,其內容已經大為發達,並插有近似所謂的大乘佛教的記述在內,而南傳的《增支部》經雖不至於此,但是仍然含有頗為進步的思想形跡,這也許就是五部的經典中,它是屬於最後製作的意思。然而,這是屬於《增支部》全體性之論,所以如果要一一對之作論,即其中尚有許多佛說或佛弟子說等根本佛教的要素在內,是無庸待言的。</span><br /><span style="white-space-collapse: preserve;"> </span><br /><span style="white-space-collapse: preserve;">一集 (暹羅本品目) </span><br /><span style="white-space-collapse: preserve;"> 一 色等品 一 </span><br /><span style="white-space-collapse: preserve;"> 二 斷蓋品 三 </span><br /><span style="white-space-collapse: preserve;"> 三 無堪忍品 六 </span><br /><span style="white-space-collapse: preserve;"> ....</span><br /><span style="white-space-collapse: preserve;"> ....</span><br /><span style="white-space-collapse: preserve;"> 一八 末伽梨品 四二(續一法等之文) </span><br /><span style="white-space-collapse: preserve;"> 一九 不放逸品 四五 </span><br /><span style="white-space-collapse: preserve;"> 二○ 靜慮品 四九 </span><br /><span style="white-space-collapse: preserve;"> 二一 靜慮品 五八(起信法等之文) </span><br /><span style="white-space-collapse: preserve;">二集 </span><br /><span style="white-space-collapse: preserve;"> 一 科刑罰品 六三(同) </span><br /><span style="white-space-collapse: preserve;"> 二 諍論品 六九(同) </span><br /><span style="white-space-collapse: preserve;"> ...... </span><br /><span style="white-space-collapse: preserve;"> ......</span><br /><span style="white-space-collapse: preserve;"> 一四 覆護品 一三七(同) </span><br /><span style="white-space-collapse: preserve;"> 一五 入定品 一三九(同) </span><br /><span style="white-space-collapse: preserve;"> 以上是第三之五十一 </span><br /><span style="white-space-collapse: preserve;"> 一六 忿品 一四○(五十所不攝之經) </span><br /><span style="white-space-collapse: preserve;"> 一七 品 一四六 </span><br /><span style="white-space-collapse: preserve;">三集 </span><br /><span style="white-space-collapse: preserve;"> 一 愚人品 一五一 </span><br /><span style="white-space-collapse: preserve;"> 二 車匠品 一五八(同) </span><br /><span style="white-space-collapse: preserve;"> .......</span><br /><span style="white-space-collapse: preserve;"> .......</span><br /><span style="white-space-collapse: preserve;"> 以上是第三之小五十 </span><br /><span style="white-space-collapse: preserve;"> 裸形品 四二五(五十所不攝之經) </span><br /><span style="white-space-collapse: preserve;"> 攝句一 四三二 </span><br /><span style="white-space-collapse: preserve;"> 攝句二 四三四 </span><br /><span style="white-space-collapse: preserve;"> 攝句三 四三六(配於各品) </span><br /><span style="white-space-collapse: preserve;">---------</span><br /><span style="white-space-collapse: preserve;">帖主按語:</span><br /><span style="white-space-collapse: preserve;">1. 此處翻譯者葉慶春,不知其人其事。 </span><br /><span style="white-space-collapse: preserve;">2. 【「增支」即相當於滿譯的「增一」】,「滿譯」應作「漢譯」,此處屬校對疏失。</span><br /><span style="white-space-collapse: preserve;">3. 【「增支」即相當於滿譯的「增一」又稱為「增支阿含」】,「增支阿含」應屬「杜撰」,清朝之前的漢譯佛教文獻不曾出現「增支阿含」的名目。</span><br /><span style="white-space-collapse: preserve;">4. 【總計即有九千五百五十七經之數】,此一「9557」的數目為蕭齊三藏僧伽跋陀羅譯《善見律毘婆沙》(CBETA, T24, no. 1462, p. 673, b5)所記載的數目,與巴利《一切善見律毘婆沙》(Samantapāsādikā)所記載的數目相同。但是,此處應計數實際經數,菩提比丘《增支部英譯》(The Numerical Discourses of the Buddha)的計數為「3782」,如果依據赤沼智善《漢巴四部四阿含互照錄》的編號則為「2203」。</span><br /><span style="white-space-collapse: preserve;">5. 【二、據所傳,昔世尊入滅直後】,似是【二、據所傳,昔世尊入滅之後】。</span><br /><span style="white-space-collapse: preserve;">6. 【《增支部》即委囑阿那律傳持予其弟子】,完整地引述為【覺音論師在註釋書(Sv 13, 23-24 & 15, 2-13) 提到「第一結集」之後,《律藏》交付優波離背誦傳承,《長部》交付阿難背誦傳承,《中部》交付舍利弗背誦傳承,《相應部》交付大迦葉背誦傳承,《增支部》交付阿那律背誦傳承。】。</span><br /><span style="white-space-collapse: preserve;">此說不能自圓其說,恐怕不能當真。</span><br /><span style="white-space-collapse: preserve;">請參考:https://www.facebook.com/permalink.php?story_fbid=pfbid02nD1AfUdzPZjrGcKRgoY8TUceeRsxtpAh4556rdoMA5pt7mBLM3NPpvXzdPj3f4FAl&id=100016840620268</span><br /><span style="white-space-collapse: preserve;">7. 【此正顯示《增支部》經是具有研究「阿毘曇學」的種類性質者】,此說也有問題,大抵二十世紀初年日本學者的此類跳空猜測,恐怕缺乏扎實的論證。</span><br /><span style="white-space-collapse: preserve;">8. 【同時在所謂南方阿毘曇書的基楚性述作】,「基楚性」應作【基礎性】。</span><br /><span style="white-space-collapse: preserve;">9. 【將《增支部》的經典認為是「阿毘曇」的源泉並無過分】,帖主認為這樣的主張並不恰當,為「相當過分」。</span></span><div><span style="font-size: large;">,,</span><span class="fullpost"></span></div>台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-6815194100578470312024-02-29T11:04:00.002+08:002024-02-29T11:04:39.701+08:00蘇錦坤〈詮釋的鑰匙:利用對應詞彙解析巴利、漢譯經文〉<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9QGIS4j-Oh93iOnDNWtXDvy2haLJxnLbCW5n0pKphBpjCONuH1q9VRNXHtjOrOZfUbzJf5GzyjeqcAQwFhLLXer15_khii8PkKxFXeeuTtPYkbVxS-onlKaCsyYf6FSpt2kALii92nI12Q8SZfyBT7UuT2pjSiOYXPZkpwdEnCHVxtLxMpeJ7_O8tPTs/s257/442.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="257" data-original-width="196" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9QGIS4j-Oh93iOnDNWtXDvy2haLJxnLbCW5n0pKphBpjCONuH1q9VRNXHtjOrOZfUbzJf5GzyjeqcAQwFhLLXer15_khii8PkKxFXeeuTtPYkbVxS-onlKaCsyYf6FSpt2kALii92nI12Q8SZfyBT7UuT2pjSiOYXPZkpwdEnCHVxtLxMpeJ7_O8tPTs/w488-h640/442.jpg" width="488" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: x-large; white-space-collapse: preserve;">蘇錦坤〈詮釋的鑰匙:利用對應詞彙解析巴利、漢譯經文〉,《學思》第二期,27-39頁,玄奘大學佛學研究中心編印,2024年一月。</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">----</span><br /><span style="white-space-collapse: preserve;">這是該文最後一節〈結語〉,全文請參考本帖文末連結。</span><br /><span style="white-space-collapse: preserve;">----</span><br /><span style="white-space-collapse: preserve;"> 單純依賴漢譯經文表面字義來詮釋阿含經義,從漢、巴對應經典的比較研究看來,此一方法既不完整,也容易出錯;可以說是「所釋之義非其本義,所據之經併非其本經。」</span><br /><span style="white-space-collapse: preserve;"> 如上文所述,從《相應部1.61經》偈頌的用字「addhabhavi」溯源,可以對《雜阿含1020經》、《別譯雜阿含247經》與《相應部1.61經》提供一種不同的詮釋;從《雜阿含97經》與《別譯雜阿含263經》的漢譯,可以對《相應部7.20經》及巴利《法句經》266頌作出不同於巴利註釋書的解讀;而在《雜阿含1041經》,藉助《增支部10.177經》的對應用字,可以對「信心布施」四字覺察到此一常見詞語背後的意涵。</span><br /><span style="white-space-collapse: preserve;"> 上述三例並未簡單地遵循巴利註釋書的字義,也不以巴利文獻為原典,顯示當代的佛教文獻學家不以巴利文獻為唯一的權威文獻。例如,邵瑞祺從巴利、梵語與犍陀羅版本的《犀牛角經》比較研究,發現各版本彼此的關係複雜,沒有任一版本可以當作其他版本的『祖本』或初期版本。這並非孤例,從巴利《長部》、漢譯《長阿含經》與梵文《長阿含經》來看,各語言版本《十上經》的某些「法數」呈現不同的樣貌,無法堅持某一版本為「正確」,而以之「訂正」其他版本。又如《優婆離經》讚頌世尊的「百讚頌」,以巴利《中部》、漢譯《中阿含經》與梵文殘片而言,各自的「偈頌次序」與「百項讚辭的名號」有或多或少的差異。因此,純粹以巴利詞彙為依據而改訂其他對應版本的用字、詞意或經義,無疑地會落入「唯有巴利文獻是原典」的粗糙論點。</span><br /><span style="white-space-collapse: preserve;"> 因此,其他版本的異讀或字義差異僅僅是另外一把詮釋的鑰匙,而不該將其當作唯一的答案而完全抹煞以往既存的解讀。但是,當原來的字義無法顯示合理的經義時,此一額外的線索所提供的新視角就顯得彌足珍貴了。</span><br /><a class="x1fey0fg xmper1u x1edh9d7" href="https://www.academia.edu/114403217/%E5%AD%B8%E6%80%9D_%E8%A9%AE%E9%87%8B%E7%9A%84%E9%91%B0%E5%8C%99_%E5%88%A9%E7%94%A8%E5%B0%8D%E6%87%89%E8%A9%9E%E5%BD%99%E8%A7%A3%E6%9E%90%E6%BC%A2%E5%B7%B4%E7%B6%93%E6%96%87_2024_in_Chinese_"><span style="white-space-collapse: preserve;">https://www.academia.edu/114403217/%E5%AD%B8%E6%80%9D_%E8%A9%AE%E9%87%8B%E7%9A%84%E9%91%B0%E5%8C%99_%E5%88%A9%E7%94%A8%E5%B0%8D%E6%87%89%E8%A9%9E%E5%BD%99%E8%A7%A3%E6%9E%90%E6%BC%A2%E5%B7%B4%E7%B6%93%E6%96%87_2024_in_Chinese_</span></a></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-39111606065021258842024-02-29T10:58:00.003+08:002024-02-29T10:59:00.912+08:00淨海法師《南傳佛教史》<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgfBbbwkC18Qn9CAVIpYDy_QHEabqStkQYCPWDrxRGAfZcMHllX1sq_6oott-egD5Xz1Cs4ISsQIzVbyBpLRQCcpCgG6kvN6IlvaTZC7P3tGNNrNk8oKjOhWp5t6TiBukQUvhIWA0R0pMeaMUY72CY1VHX88ZWSmK9HMA4s3JH3t5Ef7eX9btLpGqsGxA/s814/40.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="688" data-original-width="814" height="540" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgfBbbwkC18Qn9CAVIpYDy_QHEabqStkQYCPWDrxRGAfZcMHllX1sq_6oott-egD5Xz1Cs4ISsQIzVbyBpLRQCcpCgG6kvN6IlvaTZC7P3tGNNrNk8oKjOhWp5t6TiBukQUvhIWA0R0pMeaMUY72CY1VHX88ZWSmK9HMA4s3JH3t5Ef7eX9btLpGqsGxA/w640-h540/40.jpg" width="640" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: x-large; white-space-collapse: preserve;">淨海法師,(1975),《南傳佛教史》,慧日講堂,台北市,台灣。</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">------</span><br /><span style="white-space-collapse: preserve;">手上這一本精裝本《南傳佛教史》是 1979年2月18日購於台北市慧日講堂,不知道當年為何請了這一本書,跟我的研讀方向毫不相關。不過,我至少是確實翻閱過一遍,日後撰寫論文時,有關南傳佛教的史地,還是會參考此書。</span><br /><span style="white-space-collapse: preserve;">不知道漢語佛教書籍還有沒有類似《錫蘭佛教史》的出版,如果有的話,請讀者留言通知我一下。</span><br /><span style="white-space-collapse: preserve;">我另有一本聖嚴法師《世界佛教通史》上冊 ,此書只出了上冊而沒有下冊;上冊僅包含了印度、西藏和日本,錫蘭、泰國、緬甸和越南佛教史仍然是留白。</span><br /><span style="white-space-collapse: preserve;">希望有人趕快漢譯西元1980年後出版的《錫蘭佛教史》學術書籍,給後學者較新的知識。</span><br /><span style="white-space-collapse: preserve;">------</span><br /><span style="white-space-collapse: preserve;">聖嚴法師,(1969),《世界佛教通史》 ,東初出版社,台北市,台灣。</span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-28404222819972713402024-02-29T10:50:00.004+08:002024-02-29T10:52:31.685+08:00出自「阿含、尼柯耶」的世俗智慧<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0FZfOKBb8rdAaYbTiDUdZHb_p7ReFg0oe4fLBtGkaHlZzuWahNrRABN_ML0qQNznyCbLQBLVkJOb1Cvrz8vEiYQ9BYPwtK2h8uDPuSTamt7dzN8xcdDLHU27PS3Z2Dx3HypUcbF4OOwvyEuwrcpUa7tLUtTIrMydxhzZAH3ZKf4tRQb2n-ijmLWmWPtw/s1440/FB_IMG_1708002052862.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1440" data-original-width="1080" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0FZfOKBb8rdAaYbTiDUdZHb_p7ReFg0oe4fLBtGkaHlZzuWahNrRABN_ML0qQNznyCbLQBLVkJOb1Cvrz8vEiYQ9BYPwtK2h8uDPuSTamt7dzN8xcdDLHU27PS3Z2Dx3HypUcbF4OOwvyEuwrcpUa7tLUtTIrMydxhzZAH3ZKf4tRQb2n-ijmLWmWPtw/w480-h640/FB_IMG_1708002052862.jpg" width="480" /></span></a></div><div><br /></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">有些「智慧」或「世俗智慧」其實是出自「阿含、尼柯耶」的經文,只是「久借不歸」,好像是跟圖書館借了一本書擺在自己的書架上,日子一久,就當作自己珍藏的古書,這種行為是不對的。</span><br /><span style="white-space-collapse: preserve;">就好像某些歐美淺學之人以為圍棋、茶道、香道甚至漢字是日本的文物,而不知其源出震旦;學習「阿含、尼柯耶」的人,應該認得自家寶物。</span><br /><span style="white-space-collapse: preserve;">-------</span><br /><span style="white-space-collapse: preserve;">1. 蘇軾〈題沉君琴〉的禪詩:</span><br /><span style="white-space-collapse: preserve;">若言琴上有琴聲,放在匣中何不鳴?</span><br /><span style="white-space-collapse: preserve;">若言聲在指頭上,何不於君指上聽?</span><br /><span style="white-space-collapse: preserve;">此是出自《雜阿含1169經》(CBETA, T02, no. 99, p. 312, b16-c23)。</span><br /><span style="white-space-collapse: preserve;">《雜阿含1169經》:「王語大臣:『我不用琴,取其先聞可愛樂聲來。』大臣答言:『如此之琴,有眾多種具,謂有柄、有槽、有麗、有絃、有皮,巧方便人彈之,得眾具因緣乃成音聲,非不得眾具而有音聲,前所聞聲,久已過去,轉亦盡滅,不可持來。』」</span><br /><span style="white-space-collapse: preserve;">-------</span><br /><span style="white-space-collapse: preserve;">2. 昔日寒山問拾得曰:「世間有人謗我、欺我、辱我、笑我、輕我、賤我、惡我、騙我、如何處治乎?」拾得曰:「只要忍他、讓他、由他、避他、耐他、敬他、不要理他,再待幾年你且看他。」</span><br /><span style="white-space-collapse: preserve;">這其實是源自巴利《法句經》第3, 4頌。</span><br /><span style="white-space-collapse: preserve;">Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;</span><br /><span style="white-space-collapse: preserve;">Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati. (3)</span><br /><span style="white-space-collapse: preserve;">「他詈罵我,打我、挫敗我、掠奪我」,</span><br /><span style="white-space-collapse: preserve;">存有這樣想法的人,怨恨不會消失。(3)</span><br /><span style="white-space-collapse: preserve;">Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;</span><br /><span style="white-space-collapse: preserve;">Ye ca taṃ nupanayhanti, veraṃ tesūpasammati. (4)</span><br /><span style="white-space-collapse: preserve;">「他詈罵我,打我、挫敗我、掠奪我」,</span><br /><span style="white-space-collapse: preserve;"> 不存這樣想法的人,怨恨就會消失。(4)</span><br /><span style="white-space-collapse: preserve;">---------</span><br /><span style="white-space-collapse: preserve;">《金剛經》的『一切有為法,如夢幻泡影;如露亦如電,應作如是觀。』</span><br /><span style="white-space-collapse: preserve;">其實出自《雜阿含經265 經》:</span><br /><span style="white-space-collapse: preserve;">「觀色如聚沫,受如水上泡;想如春時燄,諸行如芭蕉;</span><br /><span style="white-space-collapse: preserve;">諸識法如幻,日種姓尊說;周匝諦思惟,正念善觀察;</span><br /><span style="white-space-collapse: preserve;">無實不堅固,無有我我所;於此苦陰身,大智分別說;</span><br /><span style="white-space-collapse: preserve;">離於三法者,身為成棄物;壽暖及諸識,離此餘身分;</span><br /><span style="white-space-collapse: preserve;">永棄丘塚間,如木無識想;此身常如是,幻為誘愚夫;</span><br /><span style="white-space-collapse: preserve;">如殺如毒刺,無有堅固者;比丘勤修習,觀察此陰身;</span><br /><span style="white-space-collapse: preserve;">晝夜常專精,正智繫念住;有為行長息,永得清涼處。」</span><br /><span style="white-space-collapse: preserve;">--------</span><br /><span style="white-space-collapse: preserve;">《中論》卷3〈18 觀法品〉:「諸法實相者,心行言語斷,</span><br /><span style="white-space-collapse: preserve;"> 無生亦無滅,寂滅如涅槃。」(CBETA, T30, no. 1564, p. 24, a3-5)</span><br /><span style="white-space-collapse: preserve;">《中論》卷3〈18 觀法品〉:「問曰;『若佛不說我、非我。諸心行滅、言語道斷者,云何令人知諸法實相?』」(CBETA, T30, no. 1564, p. 25, a14-15)</span><br /><span style="white-space-collapse: preserve;">此句源自巴利《相應部》,不過立意不同。「阿含、尼柯耶」教義本不談所謂「實相」、「空性」。</span><br /><span style="white-space-collapse: preserve;">此亦如此:</span><br /><span style="white-space-collapse: preserve;">在SN 1.2.10 和《經集》1076</span><br /><span style="white-space-collapse: preserve;">SN 1,2,10</span><br /><span style="white-space-collapse: preserve;">Pahāsi saṅkhaṃ na vimānamajjhagā, </span><br /><span style="white-space-collapse: preserve;">acchecchi taṇhaṃ idha nāmarūpe;</span><br /><span style="white-space-collapse: preserve;">Taṃ chinnaganthaṃ anighaṃ nirāsaṃ, </span><br /><span style="white-space-collapse: preserve;">pariyesamānā nājjhagamuṃ</span><br /><span style="white-space-collapse: preserve;">經集 1076</span><br /><span style="white-space-collapse: preserve;">‘Atthaṅgatassa na pamāṇamatthi, (upasīvāti bhagavā)</span><br /><span style="white-space-collapse: preserve;">Yena naṃ vajjuṃ taṃ tassa natthi;</span><br /><span style="white-space-collapse: preserve;">Sabbesu dhammesu samohatesu, </span><br /><span style="white-space-collapse: preserve;">samūhatā vādapathāpi sabbe.</span><br /><span style="white-space-collapse: preserve;"><a href="https://yifertw.blogspot.com/2012/04/ogha-40.html">https://yifertw.blogspot.com/2012/04/ogha-40.html</a></span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-57192962212847245282024-02-29T10:46:00.003+08:002024-02-29T10:46:52.011+08:00耍廢<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7rgMjSsDBHVr9qCiaXCw13X2z0Xdvat6O5Ry8DKnk-cBJmcYpilNT6HwbIwcLL-2kcuyDQV5SffM5VyPy86Z9Akq0H5f-CAqFUAERtyIK3PtjS3bJZZGlzjmVpz8Y_e2PR9Se87RYwzTcUZ8qoA2eF7GG7LM43RGUcP7-om_9IBUj_LF2m8GGM3cHUAc/s960/4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="960" data-original-width="768" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7rgMjSsDBHVr9qCiaXCw13X2z0Xdvat6O5Ry8DKnk-cBJmcYpilNT6HwbIwcLL-2kcuyDQV5SffM5VyPy86Z9Akq0H5f-CAqFUAERtyIK3PtjS3bJZZGlzjmVpz8Y_e2PR9Se87RYwzTcUZ8qoA2eF7GG7LM43RGUcP7-om_9IBUj_LF2m8GGM3cHUAc/w512-h640/4.jpg" width="512" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: x-large; white-space-collapse: preserve;">有一次無著比丘跟我說,他認識一些人不用準備、上台就能對眾滔滔不絕地演講,他相當佩服這樣的人。除了教導禪修之外,他必需規劃題目與講稿,才能自信地給聽眾一些有意義的談話。</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">我也認識一些人,他們隨時應對催稿,兩三天內、最多不超過七天,就能趕出一篇像樣的稿件給佛學期刊或學術研討會。</span><br /><span style="white-space-collapse: preserve;">我是達不到這種舌燦蓮花的境界,有幾篇論文我斷斷續續寫了五、六年才完稿。</span><br /><span style="white-space-collapse: preserve;">有時候我相當幸運,一篇論文從有個粗略的想法到提筆寫稿,最後架構完整地規劃出來,寫好各個段落,下了結語,前後只花了兩星期,剩下就是細調、修整、核對資料,然後定稿。</span><br /><span style="white-space-collapse: preserve;">有時候相當不順利,內容與文獻相當完備,就是安排不出一個讓自己能滿意的結構,有時連續一個月,一早就坐在書桌前面對那篇初稿,常常一天寫不到十個字。</span><br /><span style="white-space-collapse: preserve;">這時候,就會開始耍廢;既不讀書也不寫字,閒逛、閒聊,看電視、聽音樂,直到對這樣浪費時間地耍廢產生罪惡感;然後繼續不讀不寫,作些「生年不滿百,常懷千歲憂」的呆滯,於是醞釀成強烈的罪惡感。</span><br /><span style="white-space-collapse: preserve;">然後,在罪惡感的驅使之下,開始收拾文思,抽梁換柱,改頭換面;將同一組材料從頭寫起。每次都能克服「撞牆期」。</span><br /><span style="white-space-collapse: preserve;">這次從春節前耍廢到現在,總算今天又開始有了進展,寫幾個字當作紀念。</span><br /><span style="white-space-collapse: preserve;">--------</span><br /><span style="white-space-collapse: preserve;">寫得順利的論文:</span><br /><span style="white-space-collapse: preserve;">〈寶唱《經律異相》所引之阿含經〉,(2007)。</span><br /><span style="white-space-collapse: preserve;">〈《別譯雜阿含經》攝頌的特點〉,(2008)。</span><br /><span style="white-space-collapse: preserve;">〈漢譯佛典新式標點舉例〉,(2013)。</span><br /><span style="white-space-collapse: preserve;">〈試論「甘肅博物館001號《法句經》寫本」的異讀〉,(2015)。</span><br /><span style="white-space-collapse: preserve;">〈寫本與默誦---《別譯雜阿含經》的翻譯議題〉,(2019)。</span><br /><span style="white-space-collapse: preserve;">----------</span><br /><span style="white-space-collapse: preserve;">寫得痛苦的論文:</span><br /><span style="white-space-collapse: preserve;">〈《七處三觀經》研究(1)—《七處三觀1經》校勘與標點---兼對 Tilmann Vetter 與 Paul Harrison 論文的回應〉,(2012a)。</span><br /><span style="white-space-collapse: preserve;">〈《七處三觀經》結構與譯者---兼對 Paul Harrison 論文的回應〉,(2012b)。</span><br /><span style="white-space-collapse: preserve;">〈「讚佛偈」--兼論《雜阿含經》、《別譯雜阿含經》與《相應部》異同〉,(2014)。</span><br /><span style="white-space-collapse: preserve;">〈反思辛島靜志〈說一切有部法義「篡入」法藏部《長阿含經》的漢譯《十上經》〉一文的論點〉,(2021)。</span><br /><span style="white-space-collapse: preserve;">〈《阿毘曇八犍度論》〈偈跋渠〉與《阿毘達磨發智論》〈伽他納息〉的偈頌釋譯〉,(2022)。</span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-26699667355371600362024-02-29T10:44:00.001+08:002024-02-29T10:44:25.274+08:00關於「論文寫作」的隨筆<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVWqFvAFaOCIjDKOx3THFkeXPEXenrr7-xQAAtIElHsXR9vD4XnFqSnBdPkeSCIvWKGSbJoG1T7o6vNzQL218dlQuNhjUDryYMhZZJzTeEJI6UaW-eFfJ7vUbkvYDcUAHVM7LPLWulfD5TCW_WZ_4AKq_KIc6RfINwcc1hmU7TLflHlOJvhA8XFIQD30I/s640/47.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="640" data-original-width="434" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVWqFvAFaOCIjDKOx3THFkeXPEXenrr7-xQAAtIElHsXR9vD4XnFqSnBdPkeSCIvWKGSbJoG1T7o6vNzQL218dlQuNhjUDryYMhZZJzTeEJI6UaW-eFfJ7vUbkvYDcUAHVM7LPLWulfD5TCW_WZ_4AKq_KIc6RfINwcc1hmU7TLflHlOJvhA8XFIQD30I/w434-h640/47.jpg" width="434" /></span></a></div><span style="font-size: large;"><br /></span><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSTnnNleY26julBDF0n1jN8A-_Ea7ixxSBAHsqB76AQ_UQxle1t-CPEaLrnXZTW0Qh1bJEH09eSsuVS1bFhJL6BMFW1zpmTDdFeQf55cPLU2lLfUv7pSIXzbasW12TEmeONgNJzbUot_RBzve-2iRRIrenoOURj89BJnMx3wNa3eSnu74b9HZFGB2F1XE/s814/48.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="688" data-original-width="814" height="540" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSTnnNleY26julBDF0n1jN8A-_Ea7ixxSBAHsqB76AQ_UQxle1t-CPEaLrnXZTW0Qh1bJEH09eSsuVS1bFhJL6BMFW1zpmTDdFeQf55cPLU2lLfUv7pSIXzbasW12TEmeONgNJzbUot_RBzve-2iRRIrenoOURj89BJnMx3wNa3eSnu74b9HZFGB2F1XE/w640-h540/48.jpg" width="640" /></span></a></div><div><span style="font-size: x-large; white-space-collapse: preserve;">通常,今年動筆寫的論文會在明年投稿。</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">論文審核時間大約六到九個月,很少超過12個月。</span><br /><span style="white-space-collapse: preserve;">也就是說,如果今天不寫,那麼明年就沒有存稿可以投稿,後年就不會有論文發表。</span><br /><span style="white-space-collapse: preserve;">有兩三篇稿件,曾被我壓著到三、四年後才成型、完稿。其實,這樣子長年積壓的稿件會比較有機會修正、剪裁。</span><br /><span style="white-space-collapse: preserve;">--------</span><br /><span style="white-space-collapse: preserve;">法友提到引用別人見解的規範:「對學術著作乃至大部分的寫作而言,似乎存在著這麼一個經驗規律:『假如這些作品在一個地方存在不「規範引用」的話,那麼類似的、甚至更嚴重的現象肯定會大量存在。』」</span><br /><span style="white-space-collapse: preserve;">有一種「名為借、實為偷」的引用方式,作者在書或論文的前頭寫:「本書(或本文)主要引用某某人的某一篇文章(或書籍),以下不一一詳細列出」,然後,毫無忌憚地、不加標註地引用。</span><br /><span style="white-space-collapse: preserve;">-------</span><br /><span style="white-space-collapse: preserve;">期刊編輯與審稿者常常擔心放行了一篇結論錯謬的論文,下面一說,可以深省。</span><br /><span style="white-space-collapse: preserve;">《經典雜誌》第42期,2002年2月出版,中興大學林孟哲教授提到,量子力學大師薛丁格(Schrodinger)與另一位偉大的物理學家狄拉克(Dirac)共同獲得1933年諾貝爾物理獎,1944 年,薛丁格寫了一本「生命是什麼 What is life?」,這本書影響非常深遠,也開創了「分子生物學」這門學問,1962年因發現DNA雙螺旋結構而得諾貝爾生物及醫學獎的 James D. Watson 華生和Francis Crick 克里克坦承受到這本書的啟發。</span><br /><span style="white-space-collapse: preserve;">幾十年後,生物結構學的大師裴魯茲 Perutz 說,《生命是什麼 What is life?》這本書影響後世很大,但是,這本書正確的部分沒有原創性,有原創性而影響深遠的部分,則完全錯誤。</span><br /><span style="white-space-collapse: preserve;">-----</span><br /><span style="white-space-collapse: preserve;">是的,即使是期刊接受了我的論點,也不保證這樣的論文不會犯任何錯誤。如同理工學術期刊一樣,數學上有人提出「猜想」,物理有人提出「假說」,都只是提供思辨、檢驗的參考,不能執持自己的見解絕對正確。</span><br /><span style="white-space-collapse: preserve;">------</span><br /><span style="white-space-collapse: preserve;">因為閱讀經典,就隨手做筆記,斷斷續續地寫。因為題目形成了,必須閱讀更多資料才能寫完整;閱讀了更多資料,又產生催促力量去釐清一些事情。這就成為一個「寫--讀」循環。</span><br /><span style="white-space-collapse: preserve;">論文投稿之後,最大的受益來自評稿老師的批判。</span><br /><span style="white-space-collapse: preserve;">-----------</span><br /><span style="white-space-collapse: preserve;">讀書可以囫圇吞棗、不求甚解,翻譯沒辦法這麼做。</span><br /><span style="white-space-collapse: preserve;">你必須決定每一字、每一句的詮釋,你才有辦法譯出文字。</span><br /><span style="white-space-collapse: preserve;">----------</span><br /><span style="white-space-collapse: preserve;">我覺得論文投稿有兩大益處:</span><br /><span style="white-space-collapse: preserve;">1. 隨著年歲增長,沒有人願意指出自己的缺陷,或當面跟自己提出不同的意見,通常他們只是默默地離開。投稿之後,編輯找了兩位學者,認真地閱讀自己的粗糙之作,提出懇切的建議。這些不同的意見,不管對錯,都會刺激自己成長與精進。</span><br /><span style="white-space-collapse: preserve;">2. 早期我跟學者提問,很少得到回答。畢竟每人研究事繁,教學艱難,不是閒著等人提問。在發表幾篇論文之後,有人會主動執經問字;有人會徵詢問題;自己跟人提問,別人也會回答得勤快一些。這在以「論文」這一維度來勸說大眾學佛而言,是一件值得盡心盡力的要事。</span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-57915535024552143842024-02-13T21:12:00.006+08:002024-02-13T21:13:20.800+08:00《增支部》〈一法集〉的品名 1/2<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxAxMl49fvJAR43wRYvuhuetGEQcgw41cnPzu9odk7VIcP5CSq1rPdZaGXKgz1yrjS-G9jGNmu0rFwdydO5s0cTqtxX3lQDbImEtG96d2mEMZ64XXkEO5X4zgDl6bVRsL7oC42OTJsbeThyphenhyphenovpfucpyvU5v8aoeduh_tgKWEf0ZPCz3H48EHUieCuq35k/s1024/47.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="769" data-original-width="1024" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxAxMl49fvJAR43wRYvuhuetGEQcgw41cnPzu9odk7VIcP5CSq1rPdZaGXKgz1yrjS-G9jGNmu0rFwdydO5s0cTqtxX3lQDbImEtG96d2mEMZ64XXkEO5X4zgDl6bVRsL7oC42OTJsbeThyphenhyphenovpfucpyvU5v8aoeduh_tgKWEf0ZPCz3H48EHUieCuq35k/w640-h480/47.jpg" width="640" /></span></a></div><div><br /></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">《增支部》與《增一阿含》都是將各部單經涉及的法數依照一、二、三到十、十一的次序編輯在一起,而名之為〈一法集〉、〈二法集〉、〈三法集〉到〈十法集〉、〈十一法集〉,巴利《增支部》存有〈十一法集〉,有些部派僅到〈十法集〉。漢譯《增一阿含經》雖然缺「某某法集」的篇目,從各品的名目與涉及的法數,隱約可以見到此一結構。</span><br /><span style="white-space-collapse: preserve;">目前,巴利文獻《增支部》的〈一法集〉有二十品(緬甸的第六結集),依次序排列如下,括弧中的漢藝品名為網路上的 CSCD 版本所附的漢譯,這些漢譯品名顯然是引自《元亨寺南傳大藏經》,而有部分品名與其巴利品名不符:</span><br /><span style="white-space-collapse: preserve;">1. Rūpādivaggo(色等品)</span><br /><span style="white-space-collapse: preserve;">2. Nīvaraṇappahānavaggo(斷蓋品)</span><br /><span style="white-space-collapse: preserve;">3. Akammaniyavaggo(無堪忍品)</span><br /><span style="white-space-collapse: preserve;">4. Adantavaggo (無調品)</span><br /><span style="white-space-collapse: preserve;">5. Paṇihitaacchavaggo (向與隱覆品)</span><br /><span style="white-space-collapse: preserve;">6. Accharāsaṅghātavaggo (彈指品)</span><br /><span style="white-space-collapse: preserve;">7. Vīriyārambhādivaggo (發精進等品)</span><br /><span style="white-space-collapse: preserve;">8. Kalyāṇamittādivaggo (善友等品)</span><br /><span style="white-space-collapse: preserve;">9. Pamādādivaggo (放逸等品)</span><br /><span style="white-space-collapse: preserve;">10. Dutiyapamādādivaggo (第二放逸等品)</span><br /><span style="white-space-collapse: preserve;">11. Adhammavaggo (非法等品)</span><br /><span style="white-space-collapse: preserve;">12. Anāpattivaggo (無犯等品)</span><br /><span style="white-space-collapse: preserve;">13. Ekapuggalavaggo (一人品)</span><br /><span style="white-space-collapse: preserve;">14. Etadaggavaggo (是第一品)</span><br /><span style="white-space-collapse: preserve;">15. Aṭṭhānapāḷi (無有是處品)</span><br /><span style="white-space-collapse: preserve;">16. Ekadhammapāḷi (一法品)</span><br /><span style="white-space-collapse: preserve;">17. Pasādakaradhammavaggo(種子品)</span><br /><span style="white-space-collapse: preserve;">18. Aparaaccharāsaṅghātavaggo(末伽梨品)</span><br /><span style="white-space-collapse: preserve;">19. Kāyagatāsativaggo (不放逸品)</span><br /><span style="white-space-collapse: preserve;">20. Amatavaggo (靜慮品)</span><br /><span style="white-space-collapse: preserve;">-------</span><br /><span style="white-space-collapse: preserve;">我們可以第一眼就看出「19. Kāyagatāsativaggo」是「身至品」而非「不放逸品」,「20. Amatavaggo」是「甘露品」而非「靜慮品」。</span><br /><span style="white-space-collapse: preserve;">《元亨寺南傳大藏經》在《增支部》〈一法集〉的品名可能是翻譯自日文《南傳大藏經》,而日文《南傳大藏經》的品名是否有其曲折的緣由,帖主就無從知曉了。</span><br /><span style="white-space-collapse: preserve;">關則富《巴利語佛經譯注:增支部(一)》(2016),稱其〈一法集〉的品名為遵循菩提比丘 Bhikkhu Bodhi (2012), The Numerical Discourses of the Buddha(《增支部》英譯)。兩者的差異留待下一篇貼文探索。</span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-89985144658698779702024-02-13T21:06:00.000+08:002024-02-13T21:06:20.077+08:00《增支部》〈一法集〉的品名 2/2<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhsSS-D6MBKJnrcVUyx4o-Vk7PXt1L_EbUYr4ShfhbOftqogGFmV9jON7XHmDWRTDd3mYv4KwGF0nIQGrx7ae_Ew6iQWJlBxv1rhsrKRqEkpBOrQiU9kLE1mUiMLXcFeYyyseEyr1Rt2w8-2Y5YKCTV9Rys46rRWzQDphRsluuSUtiA8LN4lh01Rl7Kf54/s3648/P1180153.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="2736" data-original-width="3648" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhsSS-D6MBKJnrcVUyx4o-Vk7PXt1L_EbUYr4ShfhbOftqogGFmV9jON7XHmDWRTDd3mYv4KwGF0nIQGrx7ae_Ew6iQWJlBxv1rhsrKRqEkpBOrQiU9kLE1mUiMLXcFeYyyseEyr1Rt2w8-2Y5YKCTV9Rys46rRWzQDphRsluuSUtiA8LN4lh01Rl7Kf54/w640-h480/P1180153.JPG" width="640" /></span></a></div><div><br /></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">關則富《巴利語佛經譯注:增支部(一)》書中,〈一法集〉的品名為(英文品名為菩提比丘的翻譯):</span><br /><span style="white-space-collapse: preserve;">1. Obsession of the mind(色等品)</span><br /><span style="white-space-collapse: preserve;">2. Abandoning the hindrances(除蓋品)</span><br /><span style="white-space-collapse: preserve;">3. Unwieldy(不堪用品)</span><br /><span style="white-space-collapse: preserve;">4. Untamed (未調伏品)</span><br /><span style="white-space-collapse: preserve;">5. A spike (芒刺品)</span><br /><span style="white-space-collapse: preserve;">6. Luminous (明淨品)</span><br /><span style="white-space-collapse: preserve;">7. Arousal of energy (奮發精進等品)</span><br /><span style="white-space-collapse: preserve;">8. Good friendship (結交善友品)</span><br /><span style="white-space-collapse: preserve;">9. Heedlessness (放逸品)</span><br /><span style="white-space-collapse: preserve;">10. Internal (內在品)</span><br /><span style="white-space-collapse: preserve;">11. Non-dhamma (非法品)</span><br /><span style="white-space-collapse: preserve;">12. Not on offense (無罪品)</span><br /><span style="white-space-collapse: preserve;">13. Qne person (一人品)</span><br /><span style="white-space-collapse: preserve;">14. Foremost (最上品)</span><br /><span style="white-space-collapse: preserve;">15. Impossible (不可能品)</span><br /><span style="white-space-collapse: preserve;">16. One thing (一法品)</span><br /><span style="white-space-collapse: preserve;">17. Qualities engendering confidence(生淨信品)</span><br /><span style="white-space-collapse: preserve;">18. Finger snap(彈指頃品)</span><br /><span style="white-space-collapse: preserve;">19. Mindfulness directed to the body(念身品)</span><br /><span style="white-space-collapse: preserve;">20. The deathless(不死品)</span><br /><span style="white-space-collapse: preserve;">------</span><br /><span style="white-space-collapse: preserve;">本帖從「16. Ekadhammapāḷi 一法品」談起,此一巴利品名不是 「vaggo 品」而是「pāḷi 經典」,特別不同(15. Aṭṭhānapāḷi 也是如此)。</span><br /><span style="white-space-collapse: preserve;">「17. Qualities engendering confidence(生淨信品)」的巴利品名為「Pasādakaradhammavaggo」。</span><br /><span style="white-space-collapse: preserve;">仔細核對之下,發現關則富與菩提比丘所列的「16. Ekadhammapāḷi 一法品」有四章,第一章10經(AN 1.296-305),第二章10經(AN 1.306-315),第三章17經(AN 1.316-332),第四章45經(AN 1.333-377)。</span><br /><span style="white-space-collapse: preserve;">元亨寺《增支部》將上述的第二章當作:「17 種子品」,將上述的第三章當作:「18 末伽梨品」,將上述的第四章45經編作:「19 不放逸品」。</span><br /><span style="white-space-collapse: preserve;">如此,巴利品名為「18 Aparaaccharāsaṅghātavaggo(又彈指頃品)」,被元亨寺《增支部》編入「20 靜慮品」。</span><br /><span style="white-space-collapse: preserve;">元亨寺《增支部》尚有一「21 靜慮品」,相當於以上各書的「19 身至品(念身品)」與「20 不死品(甘露品)」。</span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-4017057032597923782024-02-13T20:53:00.004+08:002024-02-13T20:54:12.517+08:00 2018年阿根廷「《雜阿含經》國際學術研討會」<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkbeVEVWzvLp5layejT9hrT7FAhakkRXFeKCL5mGPEKV368hZiAthq70BIF1n47odtANDkUtN7QgTKHkPzOp4MivQ0t1iV7DjEmaSqseaNsJrFYkb9XO6RnXvbBTK824uunNvp0auiNjdkiTW-6-knmatuFu6C0ubJhW1wH-y1Uu0zvi-X6gWq6cFAL7Q/s1594/FB_IMG_1706090792749.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1594" data-original-width="1080" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkbeVEVWzvLp5layejT9hrT7FAhakkRXFeKCL5mGPEKV368hZiAthq70BIF1n47odtANDkUtN7QgTKHkPzOp4MivQ0t1iV7DjEmaSqseaNsJrFYkb9XO6RnXvbBTK824uunNvp0auiNjdkiTW-6-knmatuFu6C0ubJhW1wH-y1Uu0zvi-X6gWq6cFAL7Q/w434-h640/FB_IMG_1706090792749.jpg" width="434" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: x-large; white-space-collapse: preserve;">這次 2018年阿根廷「《雜阿含經》國際學術研討會」上,最常和我並坐交談的學者是某德國教授 von,應該先寫這一段,否則記憶逐漸淡化了。</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">1. 問:巴利《法句經》跟梵文《優陀那品》,不管品名次序或偈頌數量都相差很多,加上波特那跟犍陀羅語《法句經》的差異,為什麼都命名作《法句經》呢?</span><br /><span style="white-space-collapse: preserve;">答 : 其實,與其說是一部《法句經》,倒不如說是歸作同一類。</span><br /><span style="white-space-collapse: preserve;">2. 問:那麼同樣是偈頌,為何不將「優陀那」或「經集」算作《法句經》呢?</span><br /><span style="white-space-collapse: preserve;">答 : 這較複雜,分別有體裁與偈頌內容的考慮,也有歷代沿襲的影響。</span><br /><span style="white-space-collapse: preserve;">3. 問:為何佛教評判耆那教,而初期的耆那教文獻完全不提佛教呢?</span><br /><span style="white-space-collapse: preserve;">答 : 其實同一時期的婆羅門文獻也很少提到佛教,真正的原因並不清楚。</span><br /><span style="white-space-collapse: preserve;">4. 問:早期佛教文獻稱「如此如此就可以稱作婆羅門」,「婆羅門 Brahmaṇa」這個字是誇獎認同的字義,後期佛教文獻再也不稱世尊為「真正的婆羅門」了。「婆羅門 Brahmaṇa」這個字在佛教文獻就不再具有某種規範或典範的字義。有什麼原因嗎?</span><br /><span style="white-space-collapse: preserve;">答 : 確實如此,但是除了說在佛教範圍之內對此字的使用起了一些變化,詳細的前因後果並不清楚。</span><br /><span style="white-space-collapse: preserve;">5. 問:初期佛教讚許獨修獨住的所謂 viveka ,如《經集》的《犀牛角經》。後來則強調要依僧團而住,為何有此變化?</span><br /></span><div><span style="font-size: large;"><span style="white-space-collapse: preserve;">答 : 學者對於當年僧團的實際情況,林住比丘與僧院比丘的分類與互動還存在著爭議。</span></span><span class="fullpost"></span></div>台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-84973856923183571252024-02-13T20:48:00.002+08:002024-02-13T20:49:09.658+08:00法友飛鴻 493:再談「聽聞即解脫-得法眼淨」<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgO2OarpybjPXzzoBruWLBhJycLNU_GQM6yJ-melH26IUL0Mjz99_JE_0DXUdGOBlr_b1KYzcbsS3wp054pLBNTUrenelVlFyIWT7ehn209JN-1audNjGI_9Nuegq-s8a4ZDn_eIb37Iq_zoQK6fuEOjrHh5zN-wjIlp_Kz8uFD138-jmLjiPcSX3y7QVA/s280/25.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="280" data-original-width="200" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgO2OarpybjPXzzoBruWLBhJycLNU_GQM6yJ-melH26IUL0Mjz99_JE_0DXUdGOBlr_b1KYzcbsS3wp054pLBNTUrenelVlFyIWT7ehn209JN-1audNjGI_9Nuegq-s8a4ZDn_eIb37Iq_zoQK6fuEOjrHh5zN-wjIlp_Kz8uFD138-jmLjiPcSX3y7QVA/w457-h640/25.jpg" width="457" /></span></a></div><div><span style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; font-size: x-large; white-space-collapse: preserve;">鍾聞瑜: (2024/2/8)</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">很喜歡老師的回答。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">我曾在2014年初當著許多禪修者的面請問帕奧禪師:在《相應部》中的許多經裡都能看到有些居士僅聽聞世尊的開示,立即「知法、見法、得法眼淨」,在這之前他們也許從未禪修(meditation)過,怎麼可能一聽完開示就立即得初果?禪師用麥克風回答我説,這些居士在過去生已經累積了許多波羅密,解脫的時機已經成熟,因此即使他們在這一生沒有禪修的經驗,但在聽聞世尊的開示後,是有可能立即知法、見法,入流成初果聖人。然後禪師立即背誦出相關經文,可惜我的英文聽力不足,再加上他倒背如流的速度,我來不及記得他背誦的是那段經文。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;"><span style="font-family: inherit;"><a style="color: #385898; cursor: pointer; font-family: inherit;" tabindex="-1"></a></span>------</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">蘇錦坤: (2024/2/9)</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;"> 當然,帕奧禪師是當世有成就的禪修指導法師,他對法義的理解也不是我這種「戒、定無基」的翻譯者所能企及,他對我而言是一種仰望而亟思接受教導的老師。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;"> 即使如此,我並不接受這一類【這些居士在過去生已經累積了許多波羅密,解脫的時機已經成熟,因此即使他們在這一生沒有禪修的經驗,但在聽聞世尊的開示後,是有可能立即知法、見法,入流成初果聖人】的說辭。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;"> 其實,我對張雲凱《聽聞即解脫-得法眼淨,轉凡成聖之道》一書,也不是全然認同。我認為某種基本程度的「定」對「初果、入流果」是必要的。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;"> 雖然無著比丘沒這麼主張,我個人的觀點是「未曾修習佛法及禪修,初次『聽法』而得法眼淨」是「初果向」,甚至只是對激勵「欣向佛法」者的一種鼓勵,說證得初果,恐怕有待勘證。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;"> 請參考無著比丘的論文:</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">Anālayo, Bhikkhu, (2023), ‘The Role of Absorption for Entering the Stream’, Journal of Buddhist Studies(JBS, Vol. XIX pp. 1-34.</span></div><div dir="auto" style="background-color: white;"><span style="color: #0000ee; font-family: Segoe UI Historic, Segoe UI, Helvetica, Arial, sans-serif; font-size: large;"><span style="white-space-collapse: preserve;">https://www.academia.edu/106408916/The_Role_of_Absorption_for_Entering_the_Stream?fbclid=IwAR3Zq0-UrguqOujgpR8tSSM2DLsvh-l2-psOW2Piu8blCsk4aUjd2YsM65A</span></span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">-------</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">張雲凱《聽聞即解脫-得法眼淨,轉凡成聖之道》,大千出版社,2021年出版。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-family: inherit;"><a class="x1i10hfl xjbqb8w x1ejq31n xd10rxx x1sy0etr x17r0tee x972fbf xcfux6l x1qhh985 xm0m39n x9f619 x1ypdohk xt0psk2 xe8uvvx xdj266r x11i5rnm xat24cr x1mh8g0r xexx8yu x4uap5 x18d9i69 xkhd6sd x16tdsg8 x1hl2dhg xggy1nq x1a2a7pz xt0b8zv xzsf02u x1s688f" href="https://www.facebook.com/permalink.php?story_fbid=pfbid01SeD2mYsF4wWL7tKLCEKJ3EX8MefpNrgwY7PVXib6Q7xiMT829wEVWfT1PkjYavGl&id=100016840620268&__cft__[0]=AZUPr6zikrgSJOhNTylCpe2EW256iIj9KFZMf0d4QjKqRDq38aklIQY0dTcp_heNdDZtXz3iqhYqrF0imsguxROFE98ojujd_ssoUqzy5cxQnRaCmJ3hejpzdCvOMWHvUV0sPcrmhIt-kiOQfGya9M7UOq_-iSQ0QhT5MOJnvHtdfw&__tn__=-UK-R" role="link" style="-webkit-tap-highlight-color: transparent; background-color: transparent; border-style: none; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-family: inherit; font-weight: 600; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0"><span style="font-size: large;">https://www.facebook.com/permalink.php?story_fbid=pfbid01Jzh4QX94RyWQzCfEKLTgRcBPcUq6b6rZoKshu9LA5kTK4drtCM6i35uznwBsyJml&id=100016840620268</span></a></span></div>台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-23407884516284066692024-02-13T20:45:00.000+08:002024-02-13T20:45:21.650+08:00甲辰龍年新年快樂!<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2yurQnfkrDShpDaJZY4N37nVnSTgECbbP5_GFm2zT5bPaAfpYnXYrFwfqiHSPehwaRxbgpb2M8OsDo2I2vxgey-lPlPBWAZ9_LCFa0XtoifJxzzJriyJ1Z9u_mEM968Ua-pBHzM5EQv27wy7eO4JhyphenhyphenEF_nyzUCjKShC92F05y2eUz6Ix-lCTjko07aFo/s1457/26.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="688" data-original-width="1457" height="302" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2yurQnfkrDShpDaJZY4N37nVnSTgECbbP5_GFm2zT5bPaAfpYnXYrFwfqiHSPehwaRxbgpb2M8OsDo2I2vxgey-lPlPBWAZ9_LCFa0XtoifJxzzJriyJ1Z9u_mEM968Ua-pBHzM5EQv27wy7eO4JhyphenhyphenEF_nyzUCjKShC92F05y2eUz6Ix-lCTjko07aFo/w640-h302/26.jpg" width="640" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; font-size: x-large; white-space-collapse: preserve;">在早期印度文獻,nāga 為象、大象,據說西方廣目天王手上為「蛇」,是「身長無足」,也就是說稱大蛇為 nāga。(漢系民俗,龍為蛇身、四足、鹿角、牛嘴。)</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">在一般漢系寺院,門神經常是四大天王,以南方增長天王持劍為「風」, 以東方持國天王持琵琶為「調」,以北方多聞天王持傘為「雨」,以西方廣目天王持青蛇為「順」,是為「風調雨順」。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">所以,一般稱僧侶為「法門龍象」,龍象只是一字 nāga。這是翻譯當中「重複翻譯」,將 nāga一字,並列龍、象的字義。</span></div><div><span style="font-size: large;">,,</span><span class="fullpost"></span></div>台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-21280044081260270522024-02-13T20:42:00.009+08:002024-02-13T20:43:11.158+08:00春節初一禮佛<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiu5ZVyIFi0u5blhNcVADMVDgON_jEFnIElqI3DHClbuUFKWdnuj0iOVlOL3T3CxJCAcLzfIr_kJC5cJ7M_s1bLqhyphenhyphen2BpMvBxgVK-YxxLwlEG_OW7r9dwasNST3fMgwWTTrk8Y2MoBiqkal6Z8tFUMkVw_JaBFNo7QsBLK3rkEzgADjI3LOMX6aluBFhVo/s4576/P_20240210_141859.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="4576" data-original-width="2574" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiu5ZVyIFi0u5blhNcVADMVDgON_jEFnIElqI3DHClbuUFKWdnuj0iOVlOL3T3CxJCAcLzfIr_kJC5cJ7M_s1bLqhyphenhyphen2BpMvBxgVK-YxxLwlEG_OW7r9dwasNST3fMgwWTTrk8Y2MoBiqkal6Z8tFUMkVw_JaBFNo7QsBLK3rkEzgADjI3LOMX6aluBFhVo/w360-h640/P_20240210_141859.jpg" width="360" /></span></a></div><span style="font-size: large;"><br /></span><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbX8FApDNUwIHph16bfZwolBFLCKK3DKolT6fZ5UMIx_g3BwxAmLWA-TdUHnMaKP3R_RUMHefJlzhmt3C4Opu7scNwPDoWubE8bDriIkADf-uuav212nitYmmPjKydUZLF-V0yNNG_wI5w6jcKYy9p0rg88zeVa8iQVycb2n4vJjKRqVY9ii2iMxxE7xs/s4576/P_20240210_143635.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="4576" data-original-width="2574" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbX8FApDNUwIHph16bfZwolBFLCKK3DKolT6fZ5UMIx_g3BwxAmLWA-TdUHnMaKP3R_RUMHefJlzhmt3C4Opu7scNwPDoWubE8bDriIkADf-uuav212nitYmmPjKydUZLF-V0yNNG_wI5w6jcKYy9p0rg88zeVa8iQVycb2n4vJjKRqVY9ii2iMxxE7xs/w360-h640/P_20240210_143635.jpg" width="360" /></span></a></div><span style="font-size: large;"><br /></span><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpi29KltxaKavw2x-i8LLZbj1GxR2R0j9lCY5P_NhZKRPYJaXaBQ16IxVoBu7fQkYi_gti3kQxlEpRK_6upvhah5LBfG7YrVv9MeqWihO-3-PemIGJ2yyquEJUV-q2fEv_rhhSNHf_KS0aDhR7Uegkhtq3uCbhzdvk5zA0YHpdwndarwpJx5act3d3MjE/s4576/P_20240210_142549.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="2574" data-original-width="4576" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpi29KltxaKavw2x-i8LLZbj1GxR2R0j9lCY5P_NhZKRPYJaXaBQ16IxVoBu7fQkYi_gti3kQxlEpRK_6upvhah5LBfG7YrVv9MeqWihO-3-PemIGJ2yyquEJUV-q2fEv_rhhSNHf_KS0aDhR7Uegkhtq3uCbhzdvk5zA0YHpdwndarwpJx5act3d3MjE/w640-h360/P_20240210_142549.jpg" width="640" /></span></a></div><span style="font-size: large;"><br /></span><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjBOEzhyphenhyphenPKjUZ3WOis-XHntiBYl5Z7i9TIgdNPuertoXw6C6muPSldTXBCFeYD-oAnDjSiFwIxZBG01h-r-cwjHuSK_jJw5UCVjL4zyzEFrBd3YtXx3npdsZOF6nnvD1OD61M8gRihmfPkb4vBX-pktkyPwNENvtjRmv4gtd-6tI168wurqMokYihDRysA/s4576/P_20240210_143501.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="4576" data-original-width="2574" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjBOEzhyphenhyphenPKjUZ3WOis-XHntiBYl5Z7i9TIgdNPuertoXw6C6muPSldTXBCFeYD-oAnDjSiFwIxZBG01h-r-cwjHuSK_jJw5UCVjL4zyzEFrBd3YtXx3npdsZOF6nnvD1OD61M8gRihmfPkb4vBX-pktkyPwNENvtjRmv4gtd-6tI168wurqMokYihDRysA/w360-h640/P_20240210_143501.jpg" width="360" /></span></a></div><div class="xdj266r x11i5rnm xat24cr x1mh8g0r x1vvkbs x126k92a" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin: 0px; overflow-wrap: break-word; white-space-collapse: preserve;"><div dir="auto" style="font-family: inherit;"><br /></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">元月初一上福嚴禮佛,在知客室請了兩本書:</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">1. 《學佛之根本意趣》。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">2. 《藥師經講記》,此書為《妙雲集》上編之四。</span></div></div><div class="x11i5rnm xat24cr x1mh8g0r x1vvkbs xtlvy1s x126k92a" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space-collapse: preserve;"><div dir="auto" style="font-family: inherit;"><span style="font-size: large;"><span style="font-family: inherit;"><a style="color: #385898; cursor: pointer; font-family: inherit;" tabindex="-1"></a></span>在知客室也看到繼程法師書寫的直幅「願為龍象」。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">大年初一前來禮佛的居士不多,顯得相當寧靜。</span></div></div>台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-82594515580412113362024-02-13T18:14:00.001+08:002024-02-13T18:25:54.183+08:00CBETA 元亨寺版《南傳大藏經》解題:《優陀那》(《自說經》) 1/2<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjny3wdkKbbCCcV3EtiGNpKAxZu9-qQ4ZJCXDHDBELeu1SGJhO-JzkEzrJgTKBpOrd5Q6EJ7c0CJbVc1hDlcyMoPiQft_Z8TQHR9BNL089eJQyEhzkrYQUoEoKFWCTd_1hw1j3O7MCWNLuu0ijldCc2J1kdMp2T4lDensrRHdU4WlmRBGOhyGUDBPeSddE/s4576/P_20240210_142549.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="2574" data-original-width="4576" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjny3wdkKbbCCcV3EtiGNpKAxZu9-qQ4ZJCXDHDBELeu1SGJhO-JzkEzrJgTKBpOrd5Q6EJ7c0CJbVc1hDlcyMoPiQft_Z8TQHR9BNL089eJQyEhzkrYQUoEoKFWCTd_1hw1j3O7MCWNLuu0ijldCc2J1kdMp2T4lDensrRHdU4WlmRBGOhyGUDBPeSddE/w640-h360/P_20240210_142549.jpg" width="640" /></span></a></div><div><br /></div><span style="font-size: large;"><span style="white-space-collapse: preserve;">CBETA (中華電子佛典集成)已經將元亨寺版《南傳大藏經》收錄,勢必會有更多學者、學生搜尋及引用元亨寺版《南傳大藏經》,因此,必需提醒讀者注意元亨寺版《南傳大藏經》的相關議題。</span><br /><span style="white-space-collapse: preserve;">CBETA 並未將元亨寺版《南傳大藏經》的「解題」編頁,表面上無法從「目錄」上的「目次」閱讀到原書的「解題」,在 CBETA 上執行「搜尋」,也無法搜尋到原書「解題」的敘述。</span><br /><span style="white-space-collapse: preserve;">實際上,這些「原書的解題」可以在 CBETA 「漢譯南傳大藏經」目錄的〈凡例〉閱讀,以及複製轉貼。這些「原書的解題」是日本上一世紀學者的見解,雖然有些部分已經不合時宜,後來也出現了較新、較貼切的論述,但是它們仍具有相當程度的參考價值。</span><br /><span style="white-space-collapse: preserve;">帖主的心願是:幫「元亨寺版《南傳大藏經》解題」作訂正與評述。</span><br /><span style="white-space-collapse: preserve;">以下的第一部分是元亨寺版《南傳大藏經》的《優陀那》(《自說經》)的「解題」原文,第二部分為帖主的評述。</span><br /><span style="white-space-collapse: preserve;">--------</span><br /><b><span style="color: #990000;"><span style="white-space-collapse: preserve;">「解題」原文</span><br /><span style="white-space-collapse: preserve;">--------</span><br /><span style="white-space-collapse: preserve;"> 本經於《小部》經典十五經中,位於第三,次於《法句經》,而在《如是語經》之前。部份的如註釋所記載,於漢譯經藏中雖亦存在,但其全部的,未見出有相當之經。原來優陀那(Udāna)是從佛陀發感興之偈,所以一般感興偈又稱為《自說經》。現在《自說經》,由〈菩提品〉、〈目真鄰陀品〉、〈難陀品〉、〈彌醯品〉、〈蘇那長老品〉、〈生盲品〉、〈小品〉、〈波吒離村人品〉之八品所成的,各品含有十經。故全部由八十經之集成。各經分為長行(散文)和所謂「優陀那」。</span><br /><span style="white-space-collapse: preserve;"> 長行是說其發「優陀那」的因緣。更於一品之終,加上攝頌,於第八品攝頌之尾末,添上總括各品之頌。各品之名題,未必代表一品全部之內容,不過是依撰其中一經、或二、三經而已。但第七品,一般是由短經而成的,所以得名為〈小品〉。如對第一品是成道、第八品是涅槃之敘述,本經主要的多收集佛陀的傳記。然,於律藏的〈大品〉、〈小品〉、《長部》經典之《大般涅槃經》,及其他佛傳等之文獻,有一致的存在。覺音解釋九分教,其中對於優陀那據於歡喜知偈,隨伴八十二經,應知是言此「優陀那」。覺音謂八十二經,若非其所誤,與現存之八十經之間,不得不言有多少之變化。第五品六經,大迦旃延之侍者蘇那詣佛陀之處,可看出闇誦八品十六偈之記述。此記述對本經成立問題,可言是唯一之示唆。</span><br /><span style="white-space-collapse: preserve;"> 關於此等,尚留有議論之問題,然,本經於上述之意義,不失為原始佛教研究,一貴重的文獻價值。本經之發行,由一八八五年之 Steinthal 一八九〇年之 Windisch而完成,英譯本由一九〇二年 D. M. Strong. 德文譯本是由一九二〇年之 Seidenstucker 印行的。 </span><br /><span style="white-space-collapse: preserve;"> 第一品 菩提品 </span><br /><span style="white-space-collapse: preserve;"> 第二品 目真鄰陀品 </span><br /><span style="white-space-collapse: preserve;"> 第三品 難陀品 </span><br /><span style="white-space-collapse: preserve;"> 第四品 彌醯品 </span><br /><span style="white-space-collapse: preserve;"> 第五品 蘇那長老品 </span><br /><span style="white-space-collapse: preserve;"> 第六品 生盲品 </span><br /><span style="white-space-collapse: preserve;"> 第七品 小品 </span><br /><span style="white-space-collapse: preserve;"> 第八品 波吒離村人品 </span></span></b><br /><span style="white-space-collapse: preserve;">-----</span><br /><span style="white-space-collapse: preserve;">帖主的評述:</span><br /><span style="white-space-collapse: preserve;"> 帖主認為:</span><br /><span style="white-space-collapse: preserve;">其實,udāna 一字有幾種字義。</span><br /><span style="white-space-collapse: preserve;">1. 印度詩頌的一種格式,佛陀、比丘、國王、諸天都說過 udāna 優陀那。</span><br /><span style="white-space-collapse: preserve;">2. 九分教或十二分教的一支,這是最早期對佛陀教法的分類。</span><br /><span style="white-space-collapse: preserve;">3. 巴利《小部》第三經, udāna,這是一部經的經名。</span><br /><span style="white-space-collapse: preserve;">4. 梵文《法句經》名為 udānavarga 《優陀那品》,有學者主張該名稱其實為 udāna 《優陀那》。</span><br /><br /><span style="white-space-collapse: preserve;"> 基本上,帖主不贊成將巴利《小部》第三經 Udāna (婆羅迷、佉盧、城體、天城體、悉曇等字母無大、小寫之分)翻譯為《自說經》,帖主翻譯為《優陀那》,理由有二:</span><br /><span style="white-space-collapse: preserve;">1. 《優陀那》收錄之偈頌不完全是世尊所說的偈頌,「無問而自說」的解釋並不適用。</span><br /><span style="white-space-collapse: preserve;">2. 標題並未出現如 sūtra 或 pāḷi 的用字。</span></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-70951898166771099042024-02-13T18:11:00.004+08:002024-02-13T18:26:13.830+08:00CBETA 元亨寺版《南傳大藏經》解題:《優陀那》(《自說經》) 2/2<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi95i1Ly0FLzIs-r175h4X9RFDIOGNsw6cxoaahVGmX8baCCVkOvX57-yg-hMRyRuOp93A0BVt078Rs5r2hAfx73B137XjUaMzZOOF9L3Nnb2bM8J03bq9XuzBbWOgN-908swnRXQe3Yzu4T4MzHyKswE6VtHNxXFZEDL46HH-EGR_IfRDDbJ8fl1OnpUU/s4576/P_20240210_143501.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="4576" data-original-width="2574" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi95i1Ly0FLzIs-r175h4X9RFDIOGNsw6cxoaahVGmX8baCCVkOvX57-yg-hMRyRuOp93A0BVt078Rs5r2hAfx73B137XjUaMzZOOF9L3Nnb2bM8J03bq9XuzBbWOgN-908swnRXQe3Yzu4T4MzHyKswE6VtHNxXFZEDL46HH-EGR_IfRDDbJ8fl1OnpUU/w360-h640/P_20240210_143501.jpg" width="360" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: x-large; white-space-collapse: preserve;"> 巴利《優陀那》似乎是在口誦傳承時期經過逐漸發展方式的結集,起初僅是單獨結集而尚未附加今本呈現的長行。無著比丘的論文將之與梵文Udānavarga (《優陀那品》)和藏譯的《優陀那(品)》相提並論,帖主認為梵文Udānavarga 和藏譯《優陀那(品)》應歸屬「《法句經》類」,而與巴利《優陀那》分屬不同類型的經典。</span></div><span style="font-size: large;"><span style="white-space-collapse: preserve;"> 當前四品「優陀那頌」已經結集成現狀而仍然僅有時偈頌時,後四品則伴隨著長行敘述編入而形成《優陀那》。</span><br /><span style="white-space-collapse: preserve;"> 這樣逐漸發展的過程並非意味著《優陀那》前四品「優陀那頌」的年代較早,而後四品「優陀那頌」則年代較晚;因為,此經仍然有可能在結集的晚期引入年代較早而尚未確定位置的「優陀那頌」。(古老的偈頌可能在前四品結集之後,才被編入《優陀那》,而成為《優陀那》的新加入的內容)。</span><br /><span style="white-space-collapse: preserve;"> 巴利《優陀那》的結集原則為「遞聯 concatenation」,此一編纂特性在後四品並不明顯。</span><br /><span style="white-space-collapse: preserve;"> 巴利《優陀那》的結集狀況似乎與《義品》(Aṭṭhakavagga) 相反;《義品》全篇都是偈頌,而成為主要內容是偈頌形式的《經集》 (Sutta-nipāta)的一品。漢譯對應經典《義足經》則是獨立的一部經典,沒有成為其他經典的一部分。就像如此,《優陀那》與《義足經》這兩個例子給同樣的結集過程作證,巴利文獻呈現的文獻結果正好與其漢譯對應經典相反。 </span><br /><span style="white-space-collapse: preserve;"> 總之,巴利《優陀那》的結集過程似乎是逐漸增廣的,並且經歷了偈頌與長行之間多種不同型態的互動。以此方式,巴利《優陀那》的結集以其所牽涉的複雜度,展現其為口誦傳承的引人興味的成果。</span><br /><span style="white-space-collapse: preserve;">---------</span><br /><span style="white-space-collapse: preserve;">請參考:</span><br /><span style="white-space-collapse: preserve;">無著比丘原著,蘇錦坤翻譯,〈巴利《優陀那》結集的發展〉,(2017),《新加坡佛學研究學刊》4期153-181頁,新加坡佛學院,新加坡。(Bhikkhu Anālayo 原作:‘The Development of the Pāli Udāna Collection’, Journal of Indian and Buddhist Studies, Bukkyo Kenkyū, 《佛教研究》, Vol. 37, pp. 39-72, Tokyo, Japan.)。</span><br /><a class="x1fey0fg xmper1u x1edh9d7" href="https://www.academia.edu/35338818/%E5%B7%B4%E5%88%A9_%E5%84%AA%E9%99%80%E9%82%A3_%E7%B5%90%E9%9B%86%E7%9A%84%E7%99%BC%E5%B1%95_%E4%BF%AE%E8%AE%A2_1_pdf"><span style="white-space-collapse: preserve;">https://www.academia.edu/35338818/%E5%B7%B4%E5%88%A9_%E5%84%AA%E9%99%80%E9%82%A3_%E7%B5%90%E9%9B%86%E7%9A%84%E7%99%BC%E5%B1%95_%E4%BF%AE%E8%AE%A2_1_pdf</span></a></span><br />台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0tag:blogger.com,1999:blog-1770326285872243827.post-86002262631169356352024-02-05T23:27:00.002+08:002024-02-05T23:27:49.862+08:00印順導師〈《大智度論》校勘記〉41則<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEindkYozXaUNLQmtN-5vCUEe7hMtikEknaknZh0Q9tzzC_SbYkA_EDNm3HutvSaHk9riy8cH2RrAfUpnUJVA-s86SJUqOWkqgd5tVhVCLflCpZRg9gK5shqJgEyf0KaZ1iMTVJ3l_ZVReA9zN3WAv1KrJLYvSIE_sHN-54eHyZa4uAryTJ24Shx6H-tmg8/s504/1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="379" data-original-width="504" height="482" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEindkYozXaUNLQmtN-5vCUEe7hMtikEknaknZh0Q9tzzC_SbYkA_EDNm3HutvSaHk9riy8cH2RrAfUpnUJVA-s86SJUqOWkqgd5tVhVCLflCpZRg9gK5shqJgEyf0KaZ1iMTVJ3l_ZVReA9zN3WAv1KrJLYvSIE_sHN-54eHyZa4uAryTJ24Shx6H-tmg8/w640-h482/1.jpg" width="640" /></span></a></div><span style="font-size: large;"><br /></span><div><span style="font-size: large;"><br /></span></div><span style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">第三則《大智度論》卷4〈序品 1〉:「不可以譬喻知」(CBETA, T25, no. 1509, p. 87, b16-17)。</span></span><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">《大智度論》全文為:「是福不可量,不可以譬喻[26]知:如三千大千[27]世界一切眾生皆盲無目,有一人能治令差,是為一福。一切人皆被毒藥,一人能治令差;一切人應死,一人[28]能捄之令脫;一切人破戒、破正見,一人能教令得淨戒、正見;如是等為一福」(CBETA, T25, no. 1509, p. 87, b16-21)。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">這是以譬喻令聞者知,下文才是「不可以譬喻知」。《大智度論》</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">「復有人言:『是福不可量,不可譬喻。是菩薩入第三阿僧祇中,心思大行種是三十二相因緣。以是故,是福無能量,唯佛能知。』」(CBETA, T25, no. 1509, p. 87, b21-24)。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">《大智度論》全文「是福不可量,不可以譬喻[26]知:如三千大千[27]世界一切眾生皆盲無目...」,</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">應作:</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;"><span style="font-family: inherit;"><a style="color: #385898; cursor: pointer; font-family: inherit;" tabindex="-1"></a></span>「是福不可量,可以譬喻[26]知:如三千大千[27]世界一切眾生皆盲無目...」。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">Cbeta Taiwan 此處,並未遵循印順導師的建議。</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><span style="font-size: large;">------------</span></div><div dir="auto" style="background-color: white; color: #050505; font-family: "Segoe UI Historic", "Segoe UI", Helvetica, Arial, sans-serif; white-space-collapse: preserve;"><div class="xdj266r x11i5rnm xat24cr x1mh8g0r x1vvkbs x126k92a" style="margin: 0px; overflow-wrap: break-word;"><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">印順導師〈《大智度論》校勘記〉41則</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">-------</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">讀書、讀經必先校勘,否則會產生這樣的後果:</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「經之至者,道也。所以明道者,其詞也。所以成詞者,未有能外小學文字者也。由文字以通乎語言,由語言以通乎古聖賢之心志,譬之適堂壇之必循其階而不可以躐等。是故鑿空之弊有二:其一緣詞生訓也,其一守訛傳謬也。緣詞生訓者,所釋之義非其本義;守訛傳謬者,所據之經併非其本經。」(《戴震集》第六冊,376頁,〈《古經解鉤沉》序〉)。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">印順導師於《大智度論》歷時甚久、用力甚勤,用以顯示現代人讀書常忽略的校勘功夫;以下抄錄〈《大智度論》校勘記〉41則,各則請用 <span style="font-family: inherit;"><a class="x1i10hfl xjbqb8w x1ejq31n xd10rxx x1sy0etr x17r0tee x972fbf xcfux6l x1qhh985 xm0m39n x9f619 x1ypdohk xt0psk2 xe8uvvx xdj266r x11i5rnm xat24cr x1mh8g0r xexx8yu x4uap5 x18d9i69 xkhd6sd x16tdsg8 x1hl2dhg xggy1nq x1a2a7pz xt0b8zv x1fey0fg xo1l8bm" href="https://www.facebook.com/cbeta.tw?__cft__[0]=AZX2QSFyYJ750DTB_XgUyaQTK9UQErtKHq0MnbOd90OvBjvbnzM1j2ocatZWjVTH2gh7p5KoXy8B4SpdN0Am2l7Gi9rXllX2ylFqeMGADY-5G5X0KtMRMT1f4IgFepMR0M0&__tn__=-]K-R" role="link" style="-webkit-tap-highlight-color: transparent; background-color: transparent; border-style: none; border-width: 0px; box-sizing: border-box; cursor: pointer; display: inline; font-family: inherit; list-style: none; margin: 0px; outline: none; padding: 0px; text-align: inherit; text-decoration-line: none; touch-action: manipulation;" tabindex="0"><span class="xt0psk2" style="display: inline; font-family: inherit;">Cbeta Taiwan</span></a></span> 定位文句的位置。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">-------</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">轉載香港《內明雜誌》93期,1979年12月發行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">〈《大智度論》校勘記〉 </span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">僧叡序《大智度論》云:「二三唯案譯而書,都不備飾,幸冀明悟之賢,略其文而挹其玄也!」當時譯出《智論》,文句間固未盡善,此所以宋元來刻本,字或增損,每多同異,又印度舊制,經論別行,今譯本附論於經,先後編次,間亦未盡妥貼。今以排印之便,取蘇州刻經處刻本為藍本,對勘各刻本(據《大正藏》校)而略為校正。關於文字出入者,或古通今別,如「已」與「以」;或借假字,如「慧」作「惠」;或字增損而義無異,如「何以」與「何以故」;或字異而義相同,如「世界」與「國土」;凡此類,概仍底本之舊。比對各本,而知底本確有脫落、錯誤、顛倒、增字而無當者,則改正之;改正必有古本為依據,不復一一注出。又羅什法師譯出《大品》,譯語每異於舊譯。然古人鈔寫,或隨順舊譯,致《智論》譯語,多不統一。如「五眾」與「五陰」,「釋迦文」與「釋迦牟尼」,「八解脫」與「八背捨」等並用,即是其例。此類文字異同甚多,惟其義無大異,不在校改之列。關於經論編次之錯亂者,古本曾發見而為之改編者,採用而改正之。然讀《大智度(經)論》,字句與編合次第,古來雖各本相同,而實屬錯亂或訛誤者,不敢輒改,惟旁加˙形符號,別附校勘於論末,以備讀者之參考。至標點一道,素非所長,未必能盡合。但求較勝古本之斷句,減少錯誤云爾。</span></div></div><div class="x11i5rnm xat24cr x1mh8g0r x1vvkbs xtlvy1s x126k92a" style="margin: 0.5em 0px 0px; overflow-wrap: break-word;"><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">民國六十四年十二月八日印順校畢附記</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">-------</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">1. 序 二頁一行 2面6行 </span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「常杖茲論焉淵鏡,憑高致以明宗」,「杖」應作「仗」。「焉」乃「為」字之訛。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">2. 卷三 四頁二十行 6面10行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「婆翅多」,六大城之一,「婆」應作「娑」。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">3. 卷四 九頁五行 13面1行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「不可以譬喻知」,準下文義,「不」字應刪。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">4. 卷五 廿三頁十三行 36面6行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「發大正」,「正」乃「心」字之誤。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">5. 卷六 十五頁四行 22面3行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「以是故說諸法如化」,此衍文應刪。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">6. 卷九 四頁四行 6面6行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「梵眾天」,依釋論,應是「梵世天」。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">7. 卷九 十頁一行 14面4行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「眼耳無礙」,「耳」字石本作「可」。本文明天眼所見,不應言「耳」,應是「眼見無礙」,「耳」乃「見」字之形誤。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">8. 卷十二 七頁四行 10面2行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「復載鳥」,麗本作「獼猴戴鳥」,「復」字上應補一「猴」字。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">9. 卷十二 廿八頁九行 41面6行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「瞻」,餘處或作「膳」。施食得五果報,此與「辯」相當。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">10. 卷十三 廿七頁二行 39面2行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「必至涅槃」下有:「釋初品中讚尸波羅密義」品目,將四種居家持戒,從中間隔,極為不合!今依宮本、石本,已刪去。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">11. 卷十五 二十頁三行 28面9行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「若乘山崖」之「乘」,石本作「垂」,好!</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">12. 卷十七 十二頁七行 17面4行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「除五蓋,復次,貪欲蓋者」,「除五蓋」是總標,此下別說,先舉「貪欲蓋者」,中間「復次」二字應刪。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">13. 卷十八 二十頁三行 28面9行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「十七聖行」之「七」字應作「六」。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">14. 卷十九 十六頁七行 23面5行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「是斷見」,「非斷見」,二「見」字並應作「知」。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">15. 卷廿七 六頁二行 8面6行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「菩薩摩訶薩欲得道慧,當習行般若波羅密。」---十七字,石本缺。檢釋論無釋。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">16. 卷廿八 八頁八行 11面10行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「五恆河伽藍牟那」,此文有誤,應作「五河、恆伽、監牟那」。「監牟那」即「閻浮那」,故「藍」是「監」之誤。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">17. 卷廿八 十三頁十五行 19面8行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「如一本生經中說」之「一」字疑衍。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">18. 卷三十 十三頁四行 19面1行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「大也」,乃「天也」之誤。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">19. 卷三十七 八頁十一行 11面11行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「不著」之「不」,準上下文義,應刪。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">20. 卷四十一 二頁五行 2面10行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">須菩提上二十四字,依經上下文不合,且與下「譬如內身」一段重複,檢釋論亦無釋,應是衍文。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">21. 卷四十一 二十一頁三行 31面3行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「得是心不應念不應高」,準釋論,「得是心」乃「菩提心」之譌,應改。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">22. 卷四十四 二十二頁二行 32面6行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「先滅憂喜故」,「喜」,應作「苦」。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">23. 卷四十六 九頁十七行 14面2行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「自立如幻師」,「自立」二字疑誤。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">24. 卷四十六 廿四頁十四行 36面4行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「答曰」,依下文義,仍是問難,此處不應有此二字,應在「亦不生邪疑」下。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">25. 卷四十八 十二頁十八行 18面6行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">此處,經論編次不合。從此起,凡一百十五行(92行)餘,共二千三百零八字,論義並在前,應與前段經文啣接,方合。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">26. 卷五十五 十二頁九行 17面11行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">是下:舊有「五眾從因緣和合生」等一百九字。《元藏》移後,《明藏》又移於此。今檢論義,應依《元藏》移後為正。十六頁十行十八字下(23面7行「深」字下。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">27. 卷五十六 廿二頁十二行 32面9行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「問曰」下八十字,經文無此義,實屬上段論末,誤編於此,應移前。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">28. 卷六十七 六頁四行 8面10行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「爾時」下,百十九字,乃序起下段經文,應移至後段八頁八行(12面11行)論釋之前。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">29. 卷六十八 十六頁十三行 24面2行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「弟子雖必欲行而不能知」,「必」字,疑「心」之誤。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">30. 卷六十九 十四頁十三行 21面1行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「是魔相爾」,「相爾」,疑為「法爾」。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">31. 卷七十 廿六頁二十行 39面5行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「白衣得道者多」,「多」應作「少」。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">32. 卷七十一 卅一頁十九行 46面5行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「上品未說」,「未」應作「末」。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">33. 卷八十 五頁七行 7面6行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「色即生色不可得」,「色即」應是「即色」之倒。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">34. 卷八十一 十四頁三行 20面7行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「以尸羅波羅密故」,準上下文義,「尸羅」應為「精進」之誤。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">35. 卷八十四 九頁十五行 14面5行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「不學無為般若波羅密」,依下經文及論釋,「不」字衍文,應刪。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">36. 卷八十七 十一頁三行 15面11行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「尸羅波羅密名為學」,「密」下脫「禪波羅密」四字,應補。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">37. 卷八十八 卅三頁四行 48面6行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「彌帝隸力利菩薩」,「力利」乃「尸利」之誤。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">38. 卷八十九 二十四頁三行 35面6行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「令諸法非實非空」,「令」疑是「今」。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">39. 卷九十三 十七頁十六行 25面8行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「論議者正可論其事,不可測知,是故不應戲論」。此文疑脫落「其可論」三字;「論議者正可論其可論,其事不可測知,是故不應戲論」,文義乃足。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">40. 卷九十六 十九頁壹行 27面6行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「又如行遣」,「遣」疑「遠」之誤。</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">41. 卷壹百 十九頁十七行 28面7行</span></div><div dir="auto" style="font-family: inherit;"><span style="font-size: large;">「云何當得不離諸佛、聞法、親近佛不」?上已有「云何」問詞,下「不」字應刪。</span></div></div></div>台語與佛典http://www.blogger.com/profile/03844522911240490957noreply@blogger.com0