《阿含辭典》編輯體例說明

An Explanation of the Principlesused in Compiling the Agama Dictionary

楊郁文(Yu-Wen Yang)

《中華佛學學報》 16期 (2003/09) Pp. 72-118

https://doi.org/10.6986/CHBJ.200309.0072

摘要

現代人應用漢譯《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（pañca 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》工作計劃書，經審查通過，准予作為研究題目。工作進行多年，在中華佛學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，獻曝於學報，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，內容豊富；在各別經名條目下，提供經義主旨給初學者參考；附參照、參考經典給研究者應用。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；有時難解字句亦採用音譯。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，給予學界研究者、教界的信徒，有時在理解佛學、修習佛道上無所適從。歧義的分析，除了由漢文上下文、語言脈絡可了解，之外，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）或者動詞的活用（conjugation）變化；翻譯時已經盡量在設法使漢語系的讀者認識並應用於思考脈絡中。p. 68六、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、流通佛陀的教授、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，譯經用佛化漢語）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：雖然求那跋陀羅（Gunabhadra）法師手執梵本已遺失，尚且很可能不是巴利語本，但是學界共認，《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者類同，或者可以推論某些譯文、譯語，有待商榷。十三、大正本漏字、錯字：重新排板的《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，共收集單字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。

關鍵字

1.阿含辭典 ； 2.阿含經 ； 3.尼柯耶 ； 4.辭典

並列摘要

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 fails to resolve those difficulties. However, they can often be resolved by a comparative reading of both the Agama sūtra 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 submitted my plans to compile an Agama Dictionary to the Chung-Hwa 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 offer the current paper, ＂An Explanation of the Principles used in Compiling the Agama Dictionary,＂ to the Chung-Hwa Buddhist Journal, soliciting comments and suggestions from others. 1. Sutra names. Of the four Agamas, only the DirghAgama and MadhyAgama collections provide names for each of their sutras. The sutras are long, and contents varied. The entries under these individual sutra 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 canbe understood through an analysis based on the comparison of the ＂correspondingsutras＂ or ＂corresponding passages＂ in the Northern and Southern canons. 5. Declension and conjugation. Chinese translations of Buddhist sutras had to adapt to the declension of nouns and pronouns, as well as to the conjugation of verbs found in Indo-European languages. In the process of translation, translators created methods for allowing the Chinese readership to become familiar with, and employ these changes in their own thinking. 6. Special terms. In some cases the text appears to be saying something that it does not mean; a literal or conventional interpretation of such passages leads to an incorrect understanding. 7. Numbers. Numbers are convenient for grouping Buddhist teachings, useful for memorizing, chanting, and spreading the teachings and admonitions of the Buddha. 8. Cultivation. Buddhism and Buddhist teachings not only give people confidence through learning and reflection, they also demand practitioners to think rationally and practice in accordance with the Dharma. The purpose is to become liberated from confusion, karma, and suffering, and likewise to be able to guide others in their own attainment of nirvAṇa. 9. Middle Chinese. In the Wei, Jin, Northern and Southern Dynasties, a type of Buddhist Chinese was used in the translation of sutras. 10. Determination of sentences. Ancient Chinese classics (including the Chinese Tripitaka) did not include punctuation. The meaning of passages could change, depending on where the dividing points between sentences were determined to be-in some cases possible variant punctuations would have opposite meanings. 11. The Koryo Tripitaka. The Korean Koryo (Ch. Gaoli) Tripit aka contains many incorrect characters. The Taisho Tripit aka, despite its high demands for accuracy, has included some of these errors. 12. Translations requiring further analysis. Although the Indic language (＂brAhmi＂) original texts Ven. Gunabhadra brought to China are no longer extant, it is probable that they were not PAli versions. Furthermore, scholars agree that both the Chinese Za Ahan and the Samyutta NikAya are both derived from the same source, the SamyuktAgama. Therefore, by cross-referencing passages recorded in those two collections, it is possible to determine that many expressions are the same or similar in both. It is likewise also possible to determine that other terms and expressions still require further analysis before an accurate translation can be established. 13. Missing or incorrect characters in the Taisho. The newly typeset Taisho Shinshu Daizokyo contains randomly inserted characters as well as character omissions. 14. Omissions in the Zhongwen dacidian. The Zhongwen dacidian, first published in 1973, along with its supplement, includes 49,905 single character entries and 371,231 total entries, with a length of over 80,000,000 characters. It is indeed an historic Chinese lexicon. However, the four Agamas contain words which are not found in the Zhongwen dacidian, and those words will be included in the Agama Dictionary.

並列關鍵字

1.Agama-Dictionary ； 2.Agama ； 3.Nikaya ； 4.dictionary