汉语的“宅”有名词和动词两种用法。根据《汉语大词典》的解释，“宅”作名词用时有三种语义，而作动词用时则多达六种。由于受日语“御宅”一词的影响，“宅”在台湾已发展出一些有别于以往，且更加丰富的用法... more 汉语的“宅”有名词和动词两种用法。根据《汉语大词典》的解释，“宅”作名词用时有三种语义，而作动词用时则多达六种。由于受日语“御宅”一词的影响，“宅”在台湾已发展出一些有别于以往，且更加丰富的用法。本文援引整理报纸杂志和网络博客（部落格）的相关语料，从社会和文化的角度，分析“宅”一词的句法和语义特征，探究其产生的途径。
Pronunciation of Mandarin sounds has always been the priority and difficulty in teaching Chinese ... more Pronunciation of Mandarin sounds has always been the priority and difficulty in teaching Chinese as a foreign language (CFL). Many Hindi speakers have difficulties in pronouncing several Mandarin sounds, and may thus experience a high level of frustration or even undesirable misunderstandings. This paper aims at providing a new method for teaching Hindi speakers to have a better and more accurate pronunciation of Mandarin sounds. First of all, the author proposes that the International Phonetic Alphabet (IPA) should be taught to Hindi speakers. Many people learn Hanyu Pinyin before Chinese characters are introduced. However, one should notice that Hanyu Pinyin is just a writing system, not a set of phonetic symbols. Without learning IPA, Pinyin might be a barrier to correct pronunciation. Second, the author uses a contrastive analysis to study Mandarin and Hindi consonants with a view to identifying their similarities and differences. A comparison between the 38 Hindi consonants and 22 Mandarin ones will also be conducted to find out the major problems of producing Mandarin consonants by Hindi speakers. This paper presents an innovative paradigm for teaching IPA to Hindi speakers of Chinese. When students are aware of the differences and similarities of the sound systems of the two languages, they will monitor their own pronunciation and probable errors. With sound discrimination abilities, students will be able to improve their speaking skills.
Keywords: Hindi speakers, Teaching Chinese as a foreign language (CFL), contrastive analysis, Mandarin, pronunciation
「不」和「沒」是現代漢語兩個最主要的否定詞，其語意特徵具有明顯的對立性。本文整理了過去的相關文獻，除了介紹這兩個否定詞在歷史上的演變及重要性外，也針對它們進行句法、語意、和言談/語用的比較分析。... more 「不」和「沒」是現代漢語兩個最主要的否定詞，其語意特徵具有明顯的對立性。本文整理了過去的相關文獻，除了介紹這兩個否定詞在歷史上的演變及重要性外，也針對它們進行句法、語意、和言談/語用的比較分析。本文更進一步探討「不」和「沒」在台灣華語的使用情況，並提出對外華語教學應注意的事項。 關鍵詞：不、沒、否定詞、對外華語教學
《金剛經》屬於般若系統，專門講解「緣起性空」，是以否定自性為主，所以充滿許多否定的句形。例如：「無我相、無人相、無眾生相、無壽者相」，「(佛)說….，即非….，是名….」，「如來所說法皆不可取不... more 《金剛經》屬於般若系統，專門講解「緣起性空」，是以否定自性為主，所以充滿許多否定的句形。例如：「無我相、無人相、無眾生相、無壽者相」，「(佛)說….，即非….，是名….」，「如來所說法皆不可取不可說、非法非非法」，「無法相亦無非法相」、「若有色若無色，若有想若無想，若非有想非無想」。本文將研究《金剛經》中的否定詞，如「不、無、非、莫、勿、未」等的用法，比照其梵文版本，探討其不同的翻譯方式。
佛典中存在著無數的複合詞，這些複合詞是以何種方式轉譯成漢語？這些詞是否進入漢語？本文藉由研究《金剛經》中的275個複合詞，將之分成傳統所謂「六合釋」的六大類，分別是：依主釋、持業釋、相違釋、帶數... more 佛典中存在著無數的複合詞，這些複合詞是以何種方式轉譯成漢語？這些詞是否進入漢語？本文藉由研究《金剛經》中的275個複合詞，將之分成傳統所謂「六合釋」的六大類，分別是：依主釋、持業釋、相違釋、帶數釋、鄰近釋和有財釋。總括而言，梵語複合詞的種類其多，但是在翻譯成漢語時最常使用的是偏正式複合詞，或動賓式短語。其次，筆者比較羅什和玄奘翻譯梵語複合詞的方式，發現羅什共有155次沒有翻譯出梵文複合詞，而玄奘只有兩次。不僅如此，玄奘會很忠實地翻譯出複合詞前後兩個成分，而羅什有時會省略前詞或後詞。玄奘主張忠實地翻譯原文的結果，應用在複合詞的翻譯上，就是盡可能地使用逐詞仿譯來翻譯複合詞，不僅是逐詞翻譯，連否定前綴和一些前置詞也會用漢語一一對應。然而，玄奘因為忠於梵文原典，而不避繁複所仿譯出的詞彙，卻不如羅什的譯語較令人容易接受。羅什的譯詞比玄奘漢化的程度更深，順應漢語的語言結構，讓人嗅不出翻譯的味道，也因此廣為佛教徒所接受。反之，玄奘的一些譯詞雖然較為嚴謹精確，但卻繁複拗口，因此其譯本不受歡迎，無法在民間流行。
關鍵詞：梵文、複合詞、《金剛經》、六合釋、梵漢詞彙對比
A Study of the Sanskrit Compound Words and Their Corresponding Chinese Translations in the Diamond Sutra: Based on Kumārajīva’s and Xuanzang’s Texts
Shu-Fen Chen*
Abstract This paper examines 275 Sanskrit compound words found in the Vajracchedikā Prajñāpāramitāhṛdayasutra (Diamond Sutra). According to the six Chinese traditional interpretations of Sanskrit terms, Liu He Shi六合釋, these compound words are classified into six categories: tatpuruṣa (determinative compounds), karmadhāraya (descriptive compounds), dvandva (co-ordinative compounds), dvigu (compounds with a numeral), avyayībhāva (adverbial compounds), and bahuvrīhi (possessive compounds). In Chinese there are five main types of compounds; however, most of the Sanskrit compounds are translated into modified-head structure in Chinese. Besides modified-head compounds, many Sanskrit compounds are translated into Chinese as verb-object phrases. We also study the translation techniques employed by Kumārajīva and Xuanzang based on the translation of the Sanskrit compound words. It is found that Kumārajīva did not translate the compound words for 150 times, while Xuanzang, for only two times. The former sometimes did not translate the first or the second components in compound words, whereas the latter would faithfully translate every component, including negative prefixes and prepositions. Xuanzang also used calques (loan translations), a kind of literal morpheme-to-morpheme translation, to translate Sanskrit compounds. His translation of compound words mostly sticked to the Sanskrit word structures, and was supposed to be much more correct. However, nowadays Buddhists study only Kumārajīva’s translation of the Diamond Sutra, despite his less faithful translation skills. Kumārajīva’s translation of Sanskrit compounds words uses more familiar word structures and terms in Chinese, and thus one cannot tell that they were translated from Sanskrit. On the contrary, Xuanzang though faithfully follows Sanskrit word structures, he created some terms which were unfamiliar to the public and thus difficult to understand. That is why Kumārajīva’s translation is widely accepted in the Buddhist circles.
Keywords: Sanskrit, compound words, Diamond Sutra, six interpretations of Sanskrit compound words, comparative study of Sanskrit-Chinese lexicon
學者對「便」的詞性解釋不一，也對「便」的意思有不同的看法，將之看成時間副詞、承接副詞、強調副詞、條件連詞、縱予連詞、假設連詞、讓步連詞和轉折連詞等。本文將深入探討《祖堂集》中的「便」字句的用法。... more 學者對「便」的詞性解釋不一，也對「便」的意思有不同的看法，將之看成時間副詞、承接副詞、強調副詞、條件連詞、縱予連詞、假設連詞、讓步連詞和轉折連詞等。本文將深入探討《祖堂集》中的「便」字句的用法。《祖堂集》是現存最早的一部禪宗燈錄，其語言文白雜夾，忠實地保存了唐五代禪師的語言原貌，是晚唐五代時期口語文獻的典型代表。有別於傳統語法對「便」字句的研究，本文以Halliday & Hasan (1976)的研究為理論基礎，將「便」的語篇銜接功能分成時間、因果、轉折和增補等四類。並採用Goldberg (1995)所提出的構式語法理論，認為構式傳達意義，討論五種與「便」相關的構式。
悉曇真言在佛教的修行中，具有相當重要的地位。所謂「一字一法門，一法門可成正果」。因此悉曇的知識對於佛教修行人而言，是一種寶貴的智慧。然而，悉曇文獻對一般人而言是艱澀難懂的，令人對之卻步。本文主要... more 悉曇真言在佛教的修行中，具有相當重要的地位。所謂「一字一法門，一法門可成正果」。因此悉曇的知識對於佛教修行人而言，是一種寶貴的智慧。然而，悉曇文獻對一般人而言是艱澀難懂的，令人對之卻步。本文主要針對悉曇文獻中，所見的一些漢語音韻學上的觀念，加以說明解釋；讓大家 在閱讀悉曇資料時，更能精確地掌握內容。第二節先簡單的介紹韻圖的概念和其基本結構，並解釋一些常用的術語，如字母、聲母、聲紐、清濁、五音、韻母和四聲；第三節則針對悉曇文獻中有關漢語聲韻學的一些圖表加以分析說明，包括《悉曇藏》卷二有關四聲的漢字表，和《悉曇輪略圖抄》中〈聲字實相事〉、〈四聲事〉、〈八聲事〉、〈反切事〉、〈聲韻事〉和〈弄紐事〉的一些圖表。第四節是本文之總結。 關鍵詞：悉曇、漢語音韻學、《悉曇藏》、《悉曇輪略圖抄》
Siddham literature plays a very important role in Buddhist practice since the principles regarding how to pronounce mantras are embedded. That is what people used to say: "A word contains a dharma-door which is a key to enlightenment." The knowledge of Siddham is indeed a kind of valuable wisdom for Buddhist practitioners. However, for most people Siddham literature is hard to understand, and they are especially is discouraged from reading the charts regarding Chinese historical phonology. This paper mainly deals with some important technical terms found in Siddham literature, and provides a detailed illustration and explanation. Our aim is to let people be familiar with Siddham literature, and accurately grasp the contents. Section II briefly introduces the designing concepts of rhyme tables and their basic structures, and explains some of the commonly used terms, such as initials, voicing, five places of articulation, rhymes and tones. Section III analyzes the charts related to Chinese historical phonology found in Siddhakośa《悉曇藏》and Xitan Lunlüe Tuchao《悉曇輪略圖抄》. Section IV is the conclusion. Keywords: Siddham, Chinese historical phonology, Siddhakośa, Xitan Lunlüe Tuchao 《悉曇輪略圖抄》
This study compares the use of animal metaphors between Mandarin-and English-speaking societies. ... more This study compares the use of animal metaphors between Mandarin-and English-speaking societies. We adopt the Great Chain Metaphor as the theoretical framework, and employ semantic molecules in the analysis. The findings of this study are as follows: First, animal terms in Mandarin and English can be used as denominal verbs. In English, these verbs can be used transitively ( fox the people) and intransitively (chicken out of a fight). By contrast, Mandarin has significantly fewer animal terms that can be used as denominal verbs, most of which are static verbs. Among them, many are collocated with human relations ( ji1po2 雞婆 "chicken-grandmother; to be a busybody") or body parts (zhu1tou2 豬頭 "pig-head; to be stupid"). Animal metaphors reflect cultural history, and different animal metaphors used in various cultures may possess the same connotations. For example, metaphors with niu2 牛 "cattle" in Mandarin correspond to those with "horse" in English (li4da4ru2niu2 力大如牛 "power-big-as-cattle; as strong as an ox" vs. "as strong as a horse").
There are no punctuation marks used in ancient Chinese texts, nor are in the Chinese translations... more There are no punctuation marks used in ancient Chinese texts, nor are in the Chinese translations of Buddhist scriptures. The first Tripiṭaka which uses punctuation marks is Hongjiao Tripiṭaka《弘教藏》(CE. 1880-1885). The utilization of punctuation marks makes the unpunctuated Buddhist texts much easier for the general public to read. The most popular Taishō Tripiṭaka only uses one kind of punctuation marks, namely, the period “。”. The Chinese Buddhist Electronic Text Association (CBETA) offers online Tripiṭaka, and tries to mark Buddhist scriptures with so-called “new punctuation marks” which contains seventeen different punctuation marks. However, neither Taishō nor CBETA provides a consistent use of punctuation marks for Buddhist texts. This paper explores the issue of using various punctuation marks adopted in Kumārajīva’s Chinese translations of the Diamond Sūtra. The author first compares the use of the punctuation marks adopted in Taishō Tripiṭaka with that in CBETA, and notices that CBETA does not only employ the new punctuation marks to suit the modern reader, but also rectify some misplaced punctuations to resolve the wrong readings of some Buddhist texts in Taishō. Moreover, the paper finds that CBETA also contains some misplaced punctuation marks, and miscellaneous inconsistent uses of the punctuation marks among similar sentence structures. Those kinds of various misplaced punctuation marks can be found among the six different Chinese translations of the Diamond Sūtra, and even within each of the six translations. In sum, this paper offers a new perspective of using correct punctuation marks based on three methods: comparing the six Chinese translations, studying the Sanskrit text, and referring to syntactic structures of Chinese.
In this study the data were collected from Guoyu Ribao's Loanwords Dictionary (1985). There are 1... more In this study the data were collected from Guoyu Ribao's Loanwords Dictionary (1985). There are 112 Sanskrit words, which have been rendered into 293 Chinese lexical items. We found that of the 293 items, only 20, that is, less than 7%, are not phonetic loans. In fact, out of the 20 loanwords, 18 are hybrids, namely, one part of the compound loanword is a phonetic loan, and the other part is a translated morpheme, or an added semantic marker. In Section 2, we introduce some scholars' classifications of loanwords, and then classify the 293 Sanskrit loanwords according to , and studies. The Sanskrit loanwords are classified into three groups: (1) phonetic loans, for example, illOJmr~J; (2) hybrids: which include (a) half-transliteration and half-translation, for example, i:g~WJ, (b) translation plus a semantic marker, for example, i~JBi~J and (c) double renditions, for example, ifDi1~J; (3) renditions plus added information, for example, illOJ5iWe filtJ In Section 3, several kinds of phonological nativization are presented to show how Chinese scholars transliterated the Sanskrit words. Phonological nativization refers to the use of the most similar native sounds to transliterate the borrowed sounds if the foreign sounds cannot be found in the borrowing languages. We discuss the phon~logical nativization of the vowels and the phonological nativization of the consonants; the latter is divided into seven aspects: voicing, aspiration, palatal stops, retroflexes, nasals, semivowels and fricatives. Section 4 displays two other processes of the Sinicization of Sanskrit terms: syllable structure Sinicization and syllable length Sinicization. Finally, Section 5 gives a brief summary of the paper.
汉语的“宅”有名词和动词两种用法。根据《汉语大词典》的解释，“宅”作名词用时有三种语义，而作动词用时则多达六种。由于受日语“御宅”一词的影响，“宅”在台湾已发展出一些有别于以往，且更加丰富的用法... more 汉语的“宅”有名词和动词两种用法。根据《汉语大词典》的解释，“宅”作名词用时有三种语义，而作动词用时则多达六种。由于受日语“御宅”一词的影响，“宅”在台湾已发展出一些有别于以往，且更加丰富的用法。本文援引整理报纸杂志和网络博客（部落格）的相关语料，从社会和文化的角度，分析“宅”一词的句法和语义特征，探究其产生的途径。
Pronunciation of Mandarin sounds has always been the priority and difficulty in teaching Chinese ... more Pronunciation of Mandarin sounds has always been the priority and difficulty in teaching Chinese as a foreign language (CFL). Many Hindi speakers have difficulties in pronouncing several Mandarin sounds, and may thus experience a high level of frustration or even undesirable misunderstandings. This paper aims at providing a new method for teaching Hindi speakers to have a better and more accurate pronunciation of Mandarin sounds. First of all, the author proposes that the International Phonetic Alphabet (IPA) should be taught to Hindi speakers. Many people learn Hanyu Pinyin before Chinese characters are introduced. However, one should notice that Hanyu Pinyin is just a writing system, not a set of phonetic symbols. Without learning IPA, Pinyin might be a barrier to correct pronunciation. Second, the author uses a contrastive analysis to study Mandarin and Hindi consonants with a view to identifying their similarities and differences. A comparison between the 38 Hindi consonants and 22 Mandarin ones will also be conducted to find out the major problems of producing Mandarin consonants by Hindi speakers. This paper presents an innovative paradigm for teaching IPA to Hindi speakers of Chinese. When students are aware of the differences and similarities of the sound systems of the two languages, they will monitor their own pronunciation and probable errors. With sound discrimination abilities, students will be able to improve their speaking skills.
Keywords: Hindi speakers, Teaching Chinese as a foreign language (CFL), contrastive analysis, Mandarin, pronunciation
「不」和「沒」是現代漢語兩個最主要的否定詞，其語意特徵具有明顯的對立性。本文整理了過去的相關文獻，除了介紹這兩個否定詞在歷史上的演變及重要性外，也針對它們進行句法、語意、和言談/語用的比較分析。... more 「不」和「沒」是現代漢語兩個最主要的否定詞，其語意特徵具有明顯的對立性。本文整理了過去的相關文獻，除了介紹這兩個否定詞在歷史上的演變及重要性外，也針對它們進行句法、語意、和言談/語用的比較分析。本文更進一步探討「不」和「沒」在台灣華語的使用情況，並提出對外華語教學應注意的事項。 關鍵詞：不、沒、否定詞、對外華語教學
《金剛經》屬於般若系統，專門講解「緣起性空」，是以否定自性為主，所以充滿許多否定的句形。例如：「無我相、無人相、無眾生相、無壽者相」，「(佛)說….，即非….，是名….」，「如來所說法皆不可取不... more 《金剛經》屬於般若系統，專門講解「緣起性空」，是以否定自性為主，所以充滿許多否定的句形。例如：「無我相、無人相、無眾生相、無壽者相」，「(佛)說….，即非….，是名….」，「如來所說法皆不可取不可說、非法非非法」，「無法相亦無非法相」、「若有色若無色，若有想若無想，若非有想非無想」。本文將研究《金剛經》中的否定詞，如「不、無、非、莫、勿、未」等的用法，比照其梵文版本，探討其不同的翻譯方式。
佛典中存在著無數的複合詞，這些複合詞是以何種方式轉譯成漢語？這些詞是否進入漢語？本文藉由研究《金剛經》中的275個複合詞，將之分成傳統所謂「六合釋」的六大類，分別是：依主釋、持業釋、相違釋、帶數... more 佛典中存在著無數的複合詞，這些複合詞是以何種方式轉譯成漢語？這些詞是否進入漢語？本文藉由研究《金剛經》中的275個複合詞，將之分成傳統所謂「六合釋」的六大類，分別是：依主釋、持業釋、相違釋、帶數釋、鄰近釋和有財釋。總括而言，梵語複合詞的種類其多，但是在翻譯成漢語時最常使用的是偏正式複合詞，或動賓式短語。其次，筆者比較羅什和玄奘翻譯梵語複合詞的方式，發現羅什共有155次沒有翻譯出梵文複合詞，而玄奘只有兩次。不僅如此，玄奘會很忠實地翻譯出複合詞前後兩個成分，而羅什有時會省略前詞或後詞。玄奘主張忠實地翻譯原文的結果，應用在複合詞的翻譯上，就是盡可能地使用逐詞仿譯來翻譯複合詞，不僅是逐詞翻譯，連否定前綴和一些前置詞也會用漢語一一對應。然而，玄奘因為忠於梵文原典，而不避繁複所仿譯出的詞彙，卻不如羅什的譯語較令人容易接受。羅什的譯詞比玄奘漢化的程度更深，順應漢語的語言結構，讓人嗅不出翻譯的味道，也因此廣為佛教徒所接受。反之，玄奘的一些譯詞雖然較為嚴謹精確，但卻繁複拗口，因此其譯本不受歡迎，無法在民間流行。
關鍵詞：梵文、複合詞、《金剛經》、六合釋、梵漢詞彙對比
A Study of the Sanskrit Compound Words and Their Corresponding Chinese Translations in the Diamond Sutra: Based on Kumārajīva’s and Xuanzang’s Texts
Shu-Fen Chen*
Abstract This paper examines 275 Sanskrit compound words found in the Vajracchedikā Prajñāpāramitāhṛdayasutra (Diamond Sutra). According to the six Chinese traditional interpretations of Sanskrit terms, Liu He Shi六合釋, these compound words are classified into six categories: tatpuruṣa (determinative compounds), karmadhāraya (descriptive compounds), dvandva (co-ordinative compounds), dvigu (compounds with a numeral), avyayībhāva (adverbial compounds), and bahuvrīhi (possessive compounds). In Chinese there are five main types of compounds; however, most of the Sanskrit compounds are translated into modified-head structure in Chinese. Besides modified-head compounds, many Sanskrit compounds are translated into Chinese as verb-object phrases. We also study the translation techniques employed by Kumārajīva and Xuanzang based on the translation of the Sanskrit compound words. It is found that Kumārajīva did not translate the compound words for 150 times, while Xuanzang, for only two times. The former sometimes did not translate the first or the second components in compound words, whereas the latter would faithfully translate every component, including negative prefixes and prepositions. Xuanzang also used calques (loan translations), a kind of literal morpheme-to-morpheme translation, to translate Sanskrit compounds. His translation of compound words mostly sticked to the Sanskrit word structures, and was supposed to be much more correct. However, nowadays Buddhists study only Kumārajīva’s translation of the Diamond Sutra, despite his less faithful translation skills. Kumārajīva’s translation of Sanskrit compounds words uses more familiar word structures and terms in Chinese, and thus one cannot tell that they were translated from Sanskrit. On the contrary, Xuanzang though faithfully follows Sanskrit word structures, he created some terms which were unfamiliar to the public and thus difficult to understand. That is why Kumārajīva’s translation is widely accepted in the Buddhist circles.
Keywords: Sanskrit, compound words, Diamond Sutra, six interpretations of Sanskrit compound words, comparative study of Sanskrit-Chinese lexicon
學者對「便」的詞性解釋不一，也對「便」的意思有不同的看法，將之看成時間副詞、承接副詞、強調副詞、條件連詞、縱予連詞、假設連詞、讓步連詞和轉折連詞等。本文將深入探討《祖堂集》中的「便」字句的用法。... more 學者對「便」的詞性解釋不一，也對「便」的意思有不同的看法，將之看成時間副詞、承接副詞、強調副詞、條件連詞、縱予連詞、假設連詞、讓步連詞和轉折連詞等。本文將深入探討《祖堂集》中的「便」字句的用法。《祖堂集》是現存最早的一部禪宗燈錄，其語言文白雜夾，忠實地保存了唐五代禪師的語言原貌，是晚唐五代時期口語文獻的典型代表。有別於傳統語法對「便」字句的研究，本文以Halliday & Hasan (1976)的研究為理論基礎，將「便」的語篇銜接功能分成時間、因果、轉折和增補等四類。並採用Goldberg (1995)所提出的構式語法理論，認為構式傳達意義，討論五種與「便」相關的構式。
悉曇真言在佛教的修行中，具有相當重要的地位。所謂「一字一法門，一法門可成正果」。因此悉曇的知識對於佛教修行人而言，是一種寶貴的智慧。然而，悉曇文獻對一般人而言是艱澀難懂的，令人對之卻步。本文主要... more 悉曇真言在佛教的修行中，具有相當重要的地位。所謂「一字一法門，一法門可成正果」。因此悉曇的知識對於佛教修行人而言，是一種寶貴的智慧。然而，悉曇文獻對一般人而言是艱澀難懂的，令人對之卻步。本文主要針對悉曇文獻中，所見的一些漢語音韻學上的觀念，加以說明解釋；讓大家 在閱讀悉曇資料時，更能精確地掌握內容。第二節先簡單的介紹韻圖的概念和其基本結構，並解釋一些常用的術語，如字母、聲母、聲紐、清濁、五音、韻母和四聲；第三節則針對悉曇文獻中有關漢語聲韻學的一些圖表加以分析說明，包括《悉曇藏》卷二有關四聲的漢字表，和《悉曇輪略圖抄》中〈聲字實相事〉、〈四聲事〉、〈八聲事〉、〈反切事〉、〈聲韻事〉和〈弄紐事〉的一些圖表。第四節是本文之總結。 關鍵詞：悉曇、漢語音韻學、《悉曇藏》、《悉曇輪略圖抄》
Siddham literature plays a very important role in Buddhist practice since the principles regarding how to pronounce mantras are embedded. That is what people used to say: "A word contains a dharma-door which is a key to enlightenment." The knowledge of Siddham is indeed a kind of valuable wisdom for Buddhist practitioners. However, for most people Siddham literature is hard to understand, and they are especially is discouraged from reading the charts regarding Chinese historical phonology. This paper mainly deals with some important technical terms found in Siddham literature, and provides a detailed illustration and explanation. Our aim is to let people be familiar with Siddham literature, and accurately grasp the contents. Section II briefly introduces the designing concepts of rhyme tables and their basic structures, and explains some of the commonly used terms, such as initials, voicing, five places of articulation, rhymes and tones. Section III analyzes the charts related to Chinese historical phonology found in Siddhakośa《悉曇藏》and Xitan Lunlüe Tuchao《悉曇輪略圖抄》. Section IV is the conclusion. Keywords: Siddham, Chinese historical phonology, Siddhakośa, Xitan Lunlüe Tuchao 《悉曇輪略圖抄》
This study compares the use of animal metaphors between Mandarin-and English-speaking societies. ... more This study compares the use of animal metaphors between Mandarin-and English-speaking societies. We adopt the Great Chain Metaphor as the theoretical framework, and employ semantic molecules in the analysis. The findings of this study are as follows: First, animal terms in Mandarin and English can be used as denominal verbs. In English, these verbs can be used transitively ( fox the people) and intransitively (chicken out of a fight). By contrast, Mandarin has significantly fewer animal terms that can be used as denominal verbs, most of which are static verbs. Among them, many are collocated with human relations ( ji1po2 雞婆 "chicken-grandmother; to be a busybody") or body parts (zhu1tou2 豬頭 "pig-head; to be stupid"). Animal metaphors reflect cultural history, and different animal metaphors used in various cultures may possess the same connotations. For example, metaphors with niu2 牛 "cattle" in Mandarin correspond to those with "horse" in English (li4da4ru2niu2 力大如牛 "power-big-as-cattle; as strong as an ox" vs. "as strong as a horse").
There are no punctuation marks used in ancient Chinese texts, nor are in the Chinese translations... more There are no punctuation marks used in ancient Chinese texts, nor are in the Chinese translations of Buddhist scriptures. The first Tripiṭaka which uses punctuation marks is Hongjiao Tripiṭaka《弘教藏》(CE. 1880-1885). The utilization of punctuation marks makes the unpunctuated Buddhist texts much easier for the general public to read. The most popular Taishō Tripiṭaka only uses one kind of punctuation marks, namely, the period “。”. The Chinese Buddhist Electronic Text Association (CBETA) offers online Tripiṭaka, and tries to mark Buddhist scriptures with so-called “new punctuation marks” which contains seventeen different punctuation marks. However, neither Taishō nor CBETA provides a consistent use of punctuation marks for Buddhist texts. This paper explores the issue of using various punctuation marks adopted in Kumārajīva’s Chinese translations of the Diamond Sūtra. The author first compares the use of the punctuation marks adopted in Taishō Tripiṭaka with that in CBETA, and notices that CBETA does not only employ the new punctuation marks to suit the modern reader, but also rectify some misplaced punctuations to resolve the wrong readings of some Buddhist texts in Taishō. Moreover, the paper finds that CBETA also contains some misplaced punctuation marks, and miscellaneous inconsistent uses of the punctuation marks among similar sentence structures. Those kinds of various misplaced punctuation marks can be found among the six different Chinese translations of the Diamond Sūtra, and even within each of the six translations. In sum, this paper offers a new perspective of using correct punctuation marks based on three methods: comparing the six Chinese translations, studying the Sanskrit text, and referring to syntactic structures of Chinese.
In this study the data were collected from Guoyu Ribao's Loanwords Dictionary (1985). There are 1... more In this study the data were collected from Guoyu Ribao's Loanwords Dictionary (1985). There are 112 Sanskrit words, which have been rendered into 293 Chinese lexical items. We found that of the 293 items, only 20, that is, less than 7%, are not phonetic loans. In fact, out of the 20 loanwords, 18 are hybrids, namely, one part of the compound loanword is a phonetic loan, and the other part is a translated morpheme, or an added semantic marker. In Section 2, we introduce some scholars' classifications of loanwords, and then classify the 293 Sanskrit loanwords according to , and studies. The Sanskrit loanwords are classified into three groups: (1) phonetic loans, for example, illOJmr~J; (2) hybrids: which include (a) half-transliteration and half-translation, for example, i:g~WJ, (b) translation plus a semantic marker, for example, i~JBi~J and (c) double renditions, for example, ifDi1~J; (3) renditions plus added information, for example, illOJ5iWe filtJ In Section 3, several kinds of phonological nativization are presented to show how Chinese scholars transliterated the Sanskrit words. Phonological nativization refers to the use of the most similar native sounds to transliterate the borrowed sounds if the foreign sounds cannot be found in the borrowing languages. We discuss the phon~logical nativization of the vowels and the phonological nativization of the consonants; the latter is divided into seven aspects: voicing, aspiration, palatal stops, retroflexes, nasals, semivowels and fricatives. Section 4 displays two other processes of the Sinicization of Sanskrit terms: syllable structure Sinicization and syllable length Sinicization. Finally, Section 5 gives a brief summary of the paper.
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Papers by Shu-Fen Chen
关键词 台湾流行语；名词动词化；外来词；新词；宅
Keywords: Hindi speakers, Teaching Chinese as a foreign language (CFL), contrastive analysis, Mandarin, pronunciation
關鍵詞：不、沒、否定詞、對外華語教學
現存《金剛經》的漢譯版本共有六種，本文主要針對鳩摩羅什和玄奘的版本，對照梵文本進行比較。玄奘的漢譯本(663 A.D.)比鳩摩羅什的漢譯本(401 A.D.)晚了約260年譯出，且比較忠實原文，理應廣受歡迎。可惜目前在佛教徒中所流傳的版本是鳩摩羅什所譯，譯文較簡潔流暢。本文想針對鳩摩羅什和玄奘二人對梵文《金剛經》中否定詞之譯法，加以分析比較，以語言學的角度來看兩位譯者的譯經風格。
鳩摩羅什的《金剛經》版本，共使用了5180個漢字，而玄奘的版本則使用了8208個漢字。其中，兩譯本中的「不」字皆出現超過100次，前者為117次，後者為137次；「無」字，前者出現80次，後者出現136次；「非」共出現46次與78次。可見玄奘大量使用否定詞。其他如「莫」、「勿」及「未」在兩種譯本中只出現不超過5次。然而，梵文否定詞的使用相對於漢譯本，比較簡單，通常是否定前綴 “a-“, 及否定副詞 “na”. 簡而言之，本文作者將研讀《金剛經》梵文本，對照鳩摩羅什與玄奘的漢譯本，找出中古漢語否定詞之使用情形，並研究兩位譯者之翻譯風格。
關鍵詞：梵文、複合詞、《金剛經》、六合釋、梵漢詞彙對比
A Study of the Sanskrit Compound Words and Their Corresponding Chinese Translations in the Diamond Sutra: Based on Kumārajīva’s and Xuanzang’s Texts
Shu-Fen Chen*
Abstract
This paper examines 275 Sanskrit compound words found in the Vajracchedikā Prajñāpāramitāhṛdayasutra (Diamond Sutra). According to the six Chinese traditional interpretations of Sanskrit terms, Liu He Shi六合釋, these compound words are classified into six categories: tatpuruṣa (determinative compounds), karmadhāraya (descriptive compounds), dvandva (co-ordinative compounds), dvigu (compounds with a numeral), avyayībhāva (adverbial compounds), and bahuvrīhi (possessive compounds). In Chinese there are five main types of compounds; however, most of the Sanskrit compounds are translated into modified-head structure in Chinese. Besides modified-head compounds, many Sanskrit compounds are translated into Chinese as verb-object phrases. We also study the translation techniques employed by Kumārajīva and Xuanzang based on the translation of the Sanskrit compound words. It is found that Kumārajīva did not translate the compound words for 150 times, while Xuanzang, for only two times. The former sometimes did not translate the first or the second components in compound words, whereas the latter would faithfully translate every component, including negative prefixes and prepositions. Xuanzang also used calques (loan translations), a kind of literal morpheme-to-morpheme translation, to translate Sanskrit compounds. His translation of compound words mostly sticked to the Sanskrit word structures, and was supposed to be much more correct. However, nowadays Buddhists study only Kumārajīva’s translation of the Diamond Sutra, despite his less faithful translation skills. Kumārajīva’s translation of Sanskrit compounds words uses more familiar word structures and terms in Chinese, and thus one cannot tell that they were translated from Sanskrit. On the contrary, Xuanzang though faithfully follows Sanskrit word structures, he created some terms which were unfamiliar to the public and thus difficult to understand. That is why Kumārajīva’s translation is widely accepted in the Buddhist circles.
Keywords: Sanskrit, compound words, Diamond Sutra, six interpretations of Sanskrit compound words, comparative study of Sanskrit-Chinese lexicon
關鍵詞：《祖堂集》，語篇銜接，連接成分，「便」，構式
在閱讀悉曇資料時，更能精確地掌握內容。第二節先簡單的介紹韻圖的概念和其基本結構，並解釋一些常用的術語，如字母、聲母、聲紐、清濁、五音、韻母和四聲；第三節則針對悉曇文獻中有關漢語聲韻學的一些圖表加以分析說明，包括《悉曇藏》卷二有關四聲的漢字表，和《悉曇輪略圖抄》中〈聲字實相事〉、〈四聲事〉、〈八聲事〉、〈反切事〉、〈聲韻事〉和〈弄紐事〉的一些圖表。第四節是本文之總結。
關鍵詞：悉曇、漢語音韻學、《悉曇藏》、《悉曇輪略圖抄》
Siddham literature plays a very important role in Buddhist practice since the principles regarding how to pronounce mantras are embedded. That is what people used to say: "A word contains a dharma-door which is a key to enlightenment." The knowledge of Siddham is indeed a kind of valuable wisdom
for Buddhist practitioners. However, for most people Siddham literature is hard to understand, and they are especially is discouraged from reading the charts regarding Chinese historical phonology. This paper mainly deals with some important
technical terms found in Siddham literature, and provides a detailed illustration
and explanation. Our aim is to let people be familiar with Siddham literature, and
accurately grasp the contents. Section II briefly introduces the designing concepts of rhyme tables and their basic structures, and explains some of the commonly used terms, such as initials, voicing, five places of articulation, rhymes and tones. Section III analyzes the charts related to Chinese historical phonology found in Siddhakośa《悉曇藏》and Xitan Lunlüe Tuchao《悉曇輪略圖抄》. Section IV is the conclusion.
Keywords: Siddham, Chinese historical phonology, Siddhakośa, Xitan Lunlüe Tuchao 《悉曇輪略圖抄》
Keywords: punctuation marks, Diamond Sūtra, Taishō Tripiṭaka, CBETA, Sanskrit-Chinese comparative analysis
關鍵詞：《慧琳音義》、《藥師經》、梵漢詞彙對比、梵文、中印文化
关键词 台湾流行语；名词动词化；外来词；新词；宅
Keywords: Hindi speakers, Teaching Chinese as a foreign language (CFL), contrastive analysis, Mandarin, pronunciation
關鍵詞：不、沒、否定詞、對外華語教學
現存《金剛經》的漢譯版本共有六種，本文主要針對鳩摩羅什和玄奘的版本，對照梵文本進行比較。玄奘的漢譯本(663 A.D.)比鳩摩羅什的漢譯本(401 A.D.)晚了約260年譯出，且比較忠實原文，理應廣受歡迎。可惜目前在佛教徒中所流傳的版本是鳩摩羅什所譯，譯文較簡潔流暢。本文想針對鳩摩羅什和玄奘二人對梵文《金剛經》中否定詞之譯法，加以分析比較，以語言學的角度來看兩位譯者的譯經風格。
鳩摩羅什的《金剛經》版本，共使用了5180個漢字，而玄奘的版本則使用了8208個漢字。其中，兩譯本中的「不」字皆出現超過100次，前者為117次，後者為137次；「無」字，前者出現80次，後者出現136次；「非」共出現46次與78次。可見玄奘大量使用否定詞。其他如「莫」、「勿」及「未」在兩種譯本中只出現不超過5次。然而，梵文否定詞的使用相對於漢譯本，比較簡單，通常是否定前綴 “a-“, 及否定副詞 “na”. 簡而言之，本文作者將研讀《金剛經》梵文本，對照鳩摩羅什與玄奘的漢譯本，找出中古漢語否定詞之使用情形，並研究兩位譯者之翻譯風格。
關鍵詞：梵文、複合詞、《金剛經》、六合釋、梵漢詞彙對比
A Study of the Sanskrit Compound Words and Their Corresponding Chinese Translations in the Diamond Sutra: Based on Kumārajīva’s and Xuanzang’s Texts
Shu-Fen Chen*
Abstract
This paper examines 275 Sanskrit compound words found in the Vajracchedikā Prajñāpāramitāhṛdayasutra (Diamond Sutra). According to the six Chinese traditional interpretations of Sanskrit terms, Liu He Shi六合釋, these compound words are classified into six categories: tatpuruṣa (determinative compounds), karmadhāraya (descriptive compounds), dvandva (co-ordinative compounds), dvigu (compounds with a numeral), avyayībhāva (adverbial compounds), and bahuvrīhi (possessive compounds). In Chinese there are five main types of compounds; however, most of the Sanskrit compounds are translated into modified-head structure in Chinese. Besides modified-head compounds, many Sanskrit compounds are translated into Chinese as verb-object phrases. We also study the translation techniques employed by Kumārajīva and Xuanzang based on the translation of the Sanskrit compound words. It is found that Kumārajīva did not translate the compound words for 150 times, while Xuanzang, for only two times. The former sometimes did not translate the first or the second components in compound words, whereas the latter would faithfully translate every component, including negative prefixes and prepositions. Xuanzang also used calques (loan translations), a kind of literal morpheme-to-morpheme translation, to translate Sanskrit compounds. His translation of compound words mostly sticked to the Sanskrit word structures, and was supposed to be much more correct. However, nowadays Buddhists study only Kumārajīva’s translation of the Diamond Sutra, despite his less faithful translation skills. Kumārajīva’s translation of Sanskrit compounds words uses more familiar word structures and terms in Chinese, and thus one cannot tell that they were translated from Sanskrit. On the contrary, Xuanzang though faithfully follows Sanskrit word structures, he created some terms which were unfamiliar to the public and thus difficult to understand. That is why Kumārajīva’s translation is widely accepted in the Buddhist circles.
Keywords: Sanskrit, compound words, Diamond Sutra, six interpretations of Sanskrit compound words, comparative study of Sanskrit-Chinese lexicon
關鍵詞：《祖堂集》，語篇銜接，連接成分，「便」，構式
在閱讀悉曇資料時，更能精確地掌握內容。第二節先簡單的介紹韻圖的概念和其基本結構，並解釋一些常用的術語，如字母、聲母、聲紐、清濁、五音、韻母和四聲；第三節則針對悉曇文獻中有關漢語聲韻學的一些圖表加以分析說明，包括《悉曇藏》卷二有關四聲的漢字表，和《悉曇輪略圖抄》中〈聲字實相事〉、〈四聲事〉、〈八聲事〉、〈反切事〉、〈聲韻事〉和〈弄紐事〉的一些圖表。第四節是本文之總結。
關鍵詞：悉曇、漢語音韻學、《悉曇藏》、《悉曇輪略圖抄》
Siddham literature plays a very important role in Buddhist practice since the principles regarding how to pronounce mantras are embedded. That is what people used to say: "A word contains a dharma-door which is a key to enlightenment." The knowledge of Siddham is indeed a kind of valuable wisdom
for Buddhist practitioners. However, for most people Siddham literature is hard to understand, and they are especially is discouraged from reading the charts regarding Chinese historical phonology. This paper mainly deals with some important
technical terms found in Siddham literature, and provides a detailed illustration
and explanation. Our aim is to let people be familiar with Siddham literature, and
accurately grasp the contents. Section II briefly introduces the designing concepts of rhyme tables and their basic structures, and explains some of the commonly used terms, such as initials, voicing, five places of articulation, rhymes and tones. Section III analyzes the charts related to Chinese historical phonology found in Siddhakośa《悉曇藏》and Xitan Lunlüe Tuchao《悉曇輪略圖抄》. Section IV is the conclusion.
Keywords: Siddham, Chinese historical phonology, Siddhakośa, Xitan Lunlüe Tuchao 《悉曇輪略圖抄》
Keywords: punctuation marks, Diamond Sūtra, Taishō Tripiṭaka, CBETA, Sanskrit-Chinese comparative analysis
關鍵詞：《慧琳音義》、《藥師經》、梵漢詞彙對比、梵文、中印文化