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《阿含辭典》編輯體例說明=An explanation of the principles used in compiling the Agama dictionary |
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楊郁文 (著)=Yang, Yu-wen (au.)
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| Source |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| Volume | n.16 |
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| Date | 2003.09 |
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| Pages | 67 - 108 |
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| Publisher | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| Publisher Url |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese; 英文=English |
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| Note | 作者為中華佛學研究所研究員=Researcher, Chung-hwa institute of buddhist studies |
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| Keyword | 阿舍辭典=Agama dictionary; 阿舍經=Agama; 尼柯耶=Nikaya; 辭典=dictionary |
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| Abstract | 現代人用漢譯《四部阿含》學習佛法，以筆者親身的體驗，遭遇到多重的困境; 尋找種種佛學辭典. 中文辭典等工具書，往往無法解決疑惑. 許多問題是在對讀研究《四部阿含》與《五尼柯耶(panca nikaya)》的[相當經]時，得到解答; 累積了許多處理過的資料，或許學術界及佛教界都可以用得到. 不揣冒昧，向中華佛學研究所提出編輯《阿含辭典》工作計畫書，經審查通過，准予作為研究題目.
工作進行多年，在中華研究所九十一年度專任研究人員論文發表會作第三次報告; 於今，將<阿含辭典編輯體例說明>一文加以潤飾，現曝於學報，冀請方家斧政.
一. 經典:《四部阿含》中,《長阿含經》及《中阿含經》皆有經名，而經文頗長，內容豐富; 在各別經名條目下，提供經義主旨給初學者參考; 附參照. 參考經典給研究者用.
二. 術語：指佛法/佛教特殊用語，特殊說法，不共外道異學者.
三. 音譯. 咒語：人名，天名，地名，物名等專有名詞往往以譯經時代，當地漢語類似字音譯出; 有解難字句亦採用音譯.
四. 多義/歧義：漢文乃至印歐語系的巴利語及梵語，有多義或歧義(ambiguity)的字/詞，在文章中，在會話時，給予閱聽者無謂的困擾; 在漢譯的經典中(包含《四部阿含》)存在著許多歧義及多義名相，法句，給予學術界研究者，教界的信徒，有時在理解佛學佛道上無所適從. 歧義的分析，除由漢文上下文，語言脈絡可了解，外，許多特殊的意義是在對讀南.北傳佛經[相當經]或[相當句]時，分析出來的.
五. 詞性：漢譯經文，適應印歐語系的名詞及代名詞的曲用(declension)或動詞的活用(conjugation)變化; 翻譯時已盡量在設法使漢語系的讀者認識並用於思考脈絡中.
六. 特殊術語：望文而生義，據名以為必定有實，此乃人情之常; 然，有特殊名相，以字面通常的用語解釋，誤解往往由此產生.
七. 法數：方便綜合佛法，易於記憶. 傳誦. 流通佛法的教授. 教誡.
八. 修行：佛教. 佛法，不但給人聞，思而產生信心，了解而安心而已，更要求如理作意，依法實踐，到達自己解脫惑，業，苦，並充實教化化導引他人同樣完成人人自己作證究竟涅槃.
九. 中古漢語(魏晉南北朝，譯經佛化漢語)
十. 句讀：中國古籍(包括漢譯三藏)出版，往往不加句讀，同一章節的文字，由於句讀的不同，其意義可能改變，甚至呈現相反的意思.
十一. 高麗藏本錯字：高度要求精確校刊的《大正藏》仍然保留少數的高麗藏本錯字.
十二. 有待商榷的譯語：雖，求那跋陀羅(Gunabhadra)法師手持梵本已遺失，尚且很可能不是巴利語本，但學界共認,《雜阿含經》與《相應部經典》出自同原，所謂《相應阿含(Samyuttagama)》，因此有些經中記載可以互相參考，並且可以認定所說方式一樣或類同，或可以推論某些譯文，譯語，有待商榷.
十三. 大正本漏字，錯字：重新排版的《大正新修大藏經》，有錯植字及欠漏字.
十四. 中文大辭典所缺:《中文大辭典》1973第一次修訂版，包含補遺，並收集單字49905字，辭彙371231條，都八千萬言; 為古今歷代中文辭書之集大成; 然在《四部阿含》裡有些詞彙不見於《中文大辭典》，今收入《阿含辭典》中.
Currently，when people use the four Agamas to study buddhism，they encounter many difficulties. My own experience confirms this. Consulting buddhist and chinese reference works often be resloved by a comparative reading of both the Agama sutras and its "corresponding" version in the five Pali Nikayas. I have accumulated a large amount of information in this regard，and hope that it will be useful to both scholars of buddhism and buddhist practitioners alike. I have Institute of buddhist studies, and after review my research proposal has been accepted.
Work on this project has gone on for many years. At the chung-hwa institute of buddhist studies full-time researchers conference in 2002，I presented my third paper on this dictionary. Presently I ofter the current paper，"An explanation of the principles used in compiling the Agama dictionary，to the chung-hwa buddhist journal，soliciting comments and suggesting from others.
1. Sutras names. Of the four Agamas, only the Dirghagama and Madhyagama collections provide names for each of their sutras are long，and contents varied. The entires under these individual sutras names include a brief description of the sutra's contents for the unacquainted，as well as citations and references for academic use.
2. Buddhist terms. Terms relating to Buddhism and expressions unique to Buddhist contexts are included，while terms from non- Buddhist teachings or other areas of specialization are excluded.
3. Transliterated terms and mantras. When the Agamas were translated into Chinese，proper nouns, including personal names, celestial names, place names, and names of objects were often transliterated using Chinese characters. Additionally，terms and expressions which were difficult to translate were often transliterated.
4. Polysemy and ambiguity. Chinese，like Indo-European languages such as Pali and Sanskrit，contains words with multiple meanings which can create ambiguity. In both conversation and in writing，these ambiguities present implicit difficulties to the listener and reader. Chinese translations of Buddhist sutras (including the Agamas) also contain many instances of polysemy and ambiguity which prevent scholars from definitively interpreting the text，and deprive practitioners of guidance. In addition to ambiguous passages which can be understood from an analysis of either context or line of reasoning，many can be understood through an analysis based on the comparison of the "corresponding sutras'5 or "corresponding passages" in the Northern and Southern canons.
5. Declension and conjugation. Chinese translation |
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| Table of contents | 編輯緣起 69
一、經典 69
二、術語 69
三、音譯、咒語 74
四、多義／歧義 75
五、詞性 88
六、特殊術語 91
七、法數 91
八、修行 92
九、中古漢語 97
十、句讀 99
十一、高麗藏本錯字
十二、有待商榷的譯語 101
十三、大正本漏字、錯字 102
十四、中文大辭典所缺 103
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| ISSN | 10177132 (P) |
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| Hits | 1802 |
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| Created date | 2003.09.08
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| Modified date | 2017.06.20 |
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