透過夏漢對譯語料測度西夏人的認知概念：從西夏文本《六韜》以 □□ tshj•• ljwu 翻譯「芒間相去」談起

Assumptions Regarding the Tangut People’s Cognitive Concepts Based on Chinese-Tangut Translation Texts: On Tangut □□ tshj•• ljwu, in Liu-Tao

根據西夏人以西夏語編寫的語言學工具書，《文海》和《同音》，西夏語的 鏈 tshj••1 具有“念誦＂、“行列＂兩類語義。我們確實經常在夏漢對譯文獻，翻譯佛經看到□ tshj•• 與漢語借詞□ do「讀」連用，□□ do1 tshj•• 作“讀誦、念誦＂解。□ tshj•• 獨用，對譯梵文的samgiti“合誦＂，及世俗文獻也偶見對譯漢語的「誦」，可信其為本語言中表徵“念誦＂的語位之一。□ tshj••「誦：讀誦、念誦、合誦」之為概念，可以來自對韻文歌詠的覺察，是人的言語行為，在時間中配分形成的、某種有序的律動模式。
西夏語的□ tshj•• 表示“行列＂的概念，來自世俗文獻的對譯語料不多。西夏語譯《孫子兵法》，以 □□□□ thja ljw_i tshj•• ljwu“其－營－列－間＂對譯「其營相去」；及西夏語譯《六韜》的 □□ tshj••1 ljwu，差可相當於原典的「芒間相去」。兩例的□ tshj•• 都沒有可以直接對譯的漢字，而相當於替代上文名物之詞的單位名詞。經過大量相關對譯語料的觀察，我們推想這樣的□ tshj•• 未必實指人或事物排列成行；更像是泛指人或事物在空間的分布，其狀態呈現某種規律或秩序。這樣的□ tshj••，應該繫屬於“行列、分布＂的語義。
這篇論文想探討的主題之一是，西夏語的□ tshj•• 同時用以表徵“念誦＂、“行列＂的語義，可能反映了西夏人移借漢語、漢人常民文化，並自我調適的認知心理。本文以具體的語料，論證西夏人如何理解古典漢語並加以呈現，一定程度乃是取決於西夏語本身的性質。為了確實認知西夏語的本質，經由分析語句結構，文中同時檢討了若干西夏語的準語法功能詞。及對部分西夏語動詞的下位範疇分類，本文也提出了暫時性的推論。

According to the language reference books edited by the Tangut people, Wen-Hai and Tong-Ying, 鏈 tshj•• in Tangut could mean ‘recitation’ and ‘lining up’. In Tangut-Chinese translation texts, translated Buddhist sutras, and lay literature, 鏈 tshj••, when combined with 君 do1 ‘讀 (reading, recitation)’─a word borrowed from Chinese─forms the phrase 君 鏈 do1 tshj••, which is understood as ‘recitation’ 鏈 tshj••. When used alone, it corresponds to Sanskrit saÔmgÑ”ti, meaning ‘chanting (or reading)’, and to Chinese ‘誦 (reading, reciting)’. Thus it can be ascertained that in the Tangut language 鏈 tshj•• signifies ‘recitation.’ 鏈 tshj••, as a concept expressing ‘recitation alone or together,’ could have derived from the observation of verses and songs. It is a spoken language of human beings, a rhythm model shaped as time goes by. The concept of ‘lining up’ in 鏈 tshj•• in Tangut occurs several times in lay literature. In the Tangut version of The Art of War, ‘其營相去 (those camps are located apart)’ is translated as 姑 嘆 鏈 倖 thja ljw_i tshj•• ljwu, meaning ‘qi-ying-lie-jian’ in Chinese; and in the Tangut version of Liu Tao, 鏈 倖 tshj•• ljwu could almost equate with ‘芒間相去 (space of the two)’ of the original. In either example, there is no proper corresponding character for 鏈 tshj•• in Chinese. It could be said that 鏈 tshj•• is a classifer substituting for a previously occurring noun. After examining a lot of translation corpus, we assume that 鏈 tshj•• might not only signify ‘lining up’, but the state that the spatial distribution of humans or things manifests in a certain law or pattern. Thus, 鏈 tshj•• should be interpreted as ‘lining up’ or ‘distribution’. What this paper intends to show is that 鏈 tshj•• in Tangut means simultaneously ‘recitation’ and ‘lining up.’ This phenomenon probably reflects how the Tangut people adjusted themselves psychologically as well as cognitively in the process of borrowing Chinese language as well as ordinary culture. This corpusbased paper argues that the Tangut people’s comprehension of Chinese classics depended, to some extent, upon the Tangut language itself. To explore the nature of Tangut, this paper, through an analysis of sentence structure, also reviews certain quasi-functional words of Tangut. Furthermore, this paper also provides some inference for the subcategory of certain Tangut verbs.