西南交通大学学报：社会科学版
西南交通大學學報：社會科學版
서남교통대학학보：사회과학판
Journal of Southwest Jiaotong Universit(Social Science Edition)
2013年
2期
7~12
,共null页
敦煌文献 佛经文献 俗字 俗语词
敦煌文獻 彿經文獻 俗字 俗語詞
돈황문헌 불경문헌 속자 속어사
Dunhuang Documents; Buddhist Documents; folk characters; folk words
敦煌文献中“逗留（逗遛）”一词，众说纷纭。研究佛经文献可知，释为“缘由”更为合理；敦煌解梦书“表门”一词郑炳林先生释为“坟墓园林之门”，从上下文来看，应释为“旌表墓门之物”。“五翳面墙”、“阑幄”、“恩泽绢”、“女秽”诸家未释，“五翳面墙”应为自谦之词，“阑怪”为“阻拦、舍不得”之叉，“恩泽绢”指朝廷布施给寺庙的绢帛，“女秽”为女人自称。敦煌愿文“绠缇”一词难解，实则“绠”为绳索，“缇”为赤色布帛，均为驱傩所用之物。
敦煌文獻中“逗留（逗遛）”一詞，衆說紛紜。研究彿經文獻可知，釋為“緣由”更為閤理；敦煌解夢書“錶門”一詞鄭炳林先生釋為“墳墓園林之門”，從上下文來看，應釋為“旌錶墓門之物”。“五翳麵牆”、“闌幄”、“恩澤絹”、“女穢”諸傢未釋，“五翳麵牆”應為自謙之詞，“闌怪”為“阻攔、捨不得”之扠，“恩澤絹”指朝廷佈施給寺廟的絹帛，“女穢”為女人自稱。敦煌願文“綆緹”一詞難解，實則“綆”為繩索，“緹”為赤色佈帛，均為驅儺所用之物。
돈황문헌중“두류（두류）”일사，음설분운。연구불경문헌가지，석위“연유”경위합리；돈황해몽서“표문”일사정병림선생석위“분묘완림지문”，종상하문래간，응석위“정표묘문지물”。“오예면장”、“란악”、“은택견”、“녀예”제가미석，“오예면장”응위자겸지사，“란괴”위“조란、사불득”지차，“은택견”지조정포시급사묘적견백，“녀예”위녀인자칭。돈황원문“경제”일사난해，실칙“경”위승색，“제”위적색포백，균위구나소용지물。
The Explanation of ＂ Douliu （逗留）＂ in Dunhuang Documents is different in many scholars＇ work. It is more reasonable that ＂Douliu （逗留）＂ means ＂the reason＂ after research done on Buddhist Documents. Zheng Bing-lin explains ＂Biaomen（ 表门）＂ as ＂the door of the grave or botanical garden＂ in his Interpreting Dreams Document in Dunhuang Manuscripts, But it is more reasonable that ＂Biao men （表门） ＂ means ＂the door having a function of praising someone＂ from the context. Nobody has given the explanation to ＂Wuyimianqiang （ ） ＂, ＂Lanlin （ ） ＂, ＂Enzejuan （ ）＂ and ＂ Nvhui （ ） ＂ in Dunhuang Documents. ＂Wuyimianqiang （ ）＂ is a self-effacing term.. Lanlin（ ）＂ means ＂Stopping and not giving up＂. ＂Enzejuan（ ）＂ refers to the cloth donated to the temples. ＂Nvhui （ ）＂ is a word used by women to call themselves. ＂Gengti （ ）＂ in Dunhuang Documents is difficult to understand. ＂Gengt（）＂ is a kind of ropes and ＂Geng（ ）＂ is red cloth, both of which are used to drive away the ghosts.
