{"created":"2023-07-27T07:42:54.428739+00:00","id":16464,"links":{},"metadata":{"_buckets":{"deposit":"320e9e04-5429-4385-808d-241b404d94ee"},"_deposit":{"created_by":21,"id":"16464","owners":[21],"pid":{"revision_id":0,"type":"depid","value":"16464"},"status":"published"},"_oai":{"id":"oai:doshisha.repo.nii.ac.jp:00016464","sets":["4251:7269:7270:7415:7443","4251:7526:7527:7558:7586","8:2966:3111:3139","8:3221:3252:3280"]},"author_link":["11079"],"item_1693811493084":{"attribute_name":"出版タイプ","attribute_value_mlt":[{"subitem_version_resource":"http://purl.org/coar/version/c_970fb48d4fbd8a85","subitem_version_type":"VoR"}]},"item_1694490770713":{"attribute_name":"権利者情報","attribute_value_mlt":[{"nameIdentifiers":[{"nameIdentifier":"DA1269134X","nameIdentifierScheme":"AID"}],"rightHolderNames":[{"rightHolderLanguage":"ja","rightHolderName":"同志社大学言語文化学会"},{"rightHolderLanguage":"en","rightHolderName":"Doshisha Society for the Study of Language and Culture"}]}]},"item_1_alternative_title_2":{"attribute_name":"その他（別言語等）のタイトル","attribute_value_mlt":[{"subitem_alternative_title":"关于《法句经》与《老子》抄本的几个问题","subitem_alternative_title_language":"zh-cn"},{"subitem_alternative_title":"法句経と老子をめぐる写本上の若干の問題について","subitem_alternative_title_language":"ja"}]},"item_1_biblio_info_14":{"attribute_name":"書誌情報","attribute_value_mlt":[{"bibliographicIssueDates":{"bibliographicIssueDate":"2006-01-20","bibliographicIssueDateType":"Issued"},"bibliographicIssueNumber":"3","bibliographicPageEnd":"518","bibliographicPageStart":"485","bibliographicVolumeNumber":"8","bibliographic_titles":[{"bibliographic_title":"言語文化","bibliographic_titleLang":"ja"},{"bibliographic_title":"Doshisha Studies in Language and Culture","bibliographic_titleLang":"en"}]}]},"item_1_description_12":{"attribute_name":"抄録","attribute_value_mlt":[{"subitem_description":"大月氏の人支謙は、三国時代の呉において、多くの仏典を漢訳した。その中の一つ『法句経』はパーリ語『ダンマパダ』を原典とする(維本)が、一部分は支謙以外の人が『ウダーナヴァルガ』から訳したもの(竺本)である。維本では老子の言語である「恬惔」が訳語として用いられている。これは想爾注本『老子』から来ていると推測され、老子本来の意味を正しく継承している。支謙は仏典漢訳に当たって「恬惔」の他に老子老子「無為」「自然」「聖人」などの老子言語を多く用いた。これらは「守一」に見られるように、王弼の老子注を経由したものであると推定される。そして支謙は、原典に相当する語が無い場合でも、老子言語を使っている。支謙は王弼老子注から衝撃を受けたのである。これは、『法句経』の訳語「根原」が王弼注から来ていることにも明らかである。支謙はパーリ語経典『スッタニパータ』の「アッタカヴァッガ」をも漢訳している(『義足経』)が、その訳し方は、同じ訳者とは思えぬほど、『法句経』とは異なっている。その原因は、やはり王弼注の衝撃に求めるべきであろう。支謙は始め、六言の韻律で、老子の影響も受けずに、直訳に近い形で『義足経』を訳したが、王弼注の衝撃をうけてから、四、五言主の韻律で、老子言語を多用し、伝統中国に沿った形で『法句経』の翻訳を完成させた。しかしながら、王弼注も、老子本来のものを多く捨て去っているのである。","subitem_description_language":"ja","subitem_description_type":"Abstract"},{"subitem_description":"大月氏人支谦,在三国吴时代,把很多佛教经典翻译成了汉语。如其中之一的『法句经』,原书是把Pali语《Dhammapada》(维本),但是一部分是支谦以外的人从《Udanavarga》翻译成的(竺本)。维本的译词中使用了老子的「恬惔」一词。这一词是从想尔注《老子》而来的,它正确地继承了老子本来的意思。支谦把佛教经典翻译成汉语时大量地使用了“无为\"“自然\"“圣人\"等老子语言。我推测这些是跟“守一\"一样,经由王弼的〈老子注〉而来的。并且,支谦在没有与原书相应译语的情况下,也使用了老子语言。由此看来,支谦是从王弼〈老子注〉受到的冲击。这于《法句经》的译词“根原\"亦从王弼注而来之事上也可看出。支谦把Pali语经典《Sutta-Nipata》里的〈Atthaka-vagga〉也翻译成了汉语(《义足经》),可是翻译方法与《法句经》完全不同,几乎难以相信系同一翻译者所为。这个原因还是应该从王弼注的冲击寻求。开始,支谦没有受到老子的影响,用六言韵律,以跟直译体差不多的形式翻译了《义足经》,不过,从王弼注受到冲击之后,他开始用四言或五言韵律,并使用很多老子语言,沿着中国的传统形式而完成了《法句经》的翻译。然而,我认为即使是王弼注也是把很多老子本来的容姿消磨掉了的。","subitem_description_language":"zh-cn","subitem_description_type":"Abstract"}]},"item_1_description_25":{"attribute_name":"フォーマット","attribute_value_mlt":[{"subitem_description":"application/pdf","subitem_description_type":"Other"}]},"item_1_identifier_registration":{"attribute_name":"ID登録","attribute_value_mlt":[{"subitem_identifier_reg_text":"10.14988/pa.2017.0000008530","subitem_identifier_reg_type":"JaLC"}]},"item_1_publisher_15":{"attribute_name":"出版者","attribute_value_mlt":[{"subitem_publisher":"同志社大学言語文化学会","subitem_publisher_language":"ja"}]},"item_1_publisher_16":{"attribute_name":"出版者（英）","attribute_value_mlt":[{"subitem_publisher":"Doshisha 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