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談「所以者何」=On the Chinese Buddhist Translation “Suo-Yi Zhe He”
Author 趙淑華 (著)=Chao, Shu-hua (au.)
Source 正觀雜誌=Satyabhisamaya: A Buddhist Studies Quarterly
Volumen.70
Date2014.09.25
Pages5 - 76
Publisher正觀雜誌社
Publisher Url http://www.tt034.org.tw/
Location南投縣, 臺灣 [Nantou hsien, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese
Note作者為中央大學中文所博士生
Keyword所以者何=“suo-yi zhe he”; 所以然者=“suo-yi ran zhe”; 所字結構=“suo” structure; 者字結構=“zhe” structure; 梵漢對勘=Sanskrit-Chinese comparative analysis
Abstract本文從三個角度考察「所以者何」。首先,在印度源語方面,發現有兩類梵語: “tat kasya hetoḥ” 和“tat kasmāt hetoḥ”。前者中的 “hetoḥ”,若參考帕尼尼《八章》及其《注》,應解為屬格,若參考巴利《經》、《注》則應解為從格。其次是討論漢譯「所以者何」的來源、結構及意義。據唐代學者的三種注解模式看來,「所以者何」有兩種可能的語義結構,一是來自所字結構,二是簡單主謂句「A 者,何。」進一步追溯來源後,雖然發現「所以者何」很可能是「所以然者何」的縮略,但仍無法排除是口語的可能性。最後是「所以者何」和印度源語的對勘。由於「所以者何」可能是難以分析的口語,或來自所字結構,或只是簡單的主謂結構句。因此和印度源語的對應也有三種:一是整句對應,二是所字結構句的對應,三是簡單主謂句的對應。

This paper explores the Chinese Buddhist translation of “suo-yi zhe he” (所以者何) from three aspects. First, there are two Sanskrit counterparts, “tat kasya hetoḥ” and “tat kasmāt hetoḥ” from the Indian source. From Pāṇini’s grammatical perspective, “hetoḥ” in the former is parsed as genitive. From the Pāli
tradition, however, it is considered ablative. Secondly, I study the Chinese translation’s origin, syntactic as well as semantic structures based on commentaries in the Tang Dynasty. There are two possibilities, one is from the structure “suo” (所), the other being a simple subject-predicate one. As I traced back to its origin, I found that it is also likely an abbreviation of “suo-yi ran zhe he” (所以然者何), without excluding the possibility of colloquialism in its time. Finally, I try to compare “suo-yi zhe he”(所以者何) with its Indian parallel and go into three comparative analyses based on the three possibilities.
Table of contents壹、引言 7
貳、本論 10
(壹)、「所以者何」所對譯的印度源語
(貳)、「所以者何」的來源、結構及意義
(叁)、「所以者何」和印度源語的對應
參、結論 64
參考文獻 66
ISSN16099575 (P)
Hits470
Created date2015.05.11
Modified date2017.09.07



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