6 8 9 11 万 13 Traduction. 3 I. Le religieux Tchi-i, du pays des grands Han, avait autrefois formulé le voeu d'engager 300.000 7 hommes à pratiquer la conduite (prescrite dans le Sûtra) de la naissance supérieure, de distribuer 10 300.000 volumes du Sutra de la naissance supé + 12 rieure et de réciter lui-même 300.000 volumes. 上 16 生 17 compagnons (préparé pour le péleriuage). Main行 18 tenant arrivés au royaume de Magadha, nous 施 19 三 20 avons longuement contemplé le 往 生 +21 大漢国僧志義先發願勸三十万 剛座伏過唯識座主歸宝与诸大德等1 口口等願種建金道上綠其義日進 三十万人中宝爲第一人志義第二廣峯第三下依殊功第惠 II. Trône de diamant, et nous avons humblement 卷 23 passé devant le Trône de l'Intelligence unique. 上 24 生 25 Lorsque le maître Koui-pao, avec tous ces bha- dantas, avaient fait ensemble le vœu d'aller armés 誦 28 (préparés), Koui-pao était le premier entre ces 29 +30 300.000 hommes, Tchi-i était le second, Kouang万 31 卷。 32 foung le troisième, et les autres (suivaient) selon le 如 33 degré de leurs différents mérites. Houï-yen, 功 35 III. X.X. et d'autres, désirant fixer (ou scruter) 廻 37 迫 38 ils avançaient journellement (de jour en jour) Tsiuen-siou, Tchi-young, Foung-ching, Ts'ing-yun 43 et d'autres ayant tous ensemble désiré révérer 46 ilsont profité aujourd'hui de cette bonne occasion, :47 哇 48 pour achever (les images de) ces sept Bouddhas, 49 afin de servir comme souvenir. Traduction de M, E. Chavannes. Le religieux Tche-i, du pays des grands Han, avait autrefois formulé le vœu d'engager trois cent mille hommes à pratiquer la conduite qui assure la naissance supérieure, de répandre au nombre de trois cent mille chapitres les sûtras qui procurent la naissance supérieure, de réciter lui-même ces trois cent mille chapitres; d'un mérite tel que celui qui vient d'être nommé, l'effet en retour est égal à la cause qui fait naître. Maintenant, arrivé dans le royaume de Magadha, il a admiré le trône de diamant, il a humblement passé devant le trône de Vijñâna mâtra. Le maître Koei-pao et une foule de bhandantas ensemble (ont obtenu?). la cause qui fait naître; des trois cent mille hommes, Koei-pao fut le premier; Tche-i, le second; Koang-fong, le troisième; au-dessous d'eux s'appuyant sur le rang qui lui assure un mérite éclatant, Hoei-chan, catégorie....(?) pénétrer l'oeuvre efficace de la doctrine accomplie; le sens de cela est de jour en jour plus proche (le pélerin se sent de jour en jour plus proche de la réalisation de son vœu). Hoe i-sieou, Tche-yong, Fong-cheng, Ts'ing-yan et d'autres avaient tous ensemble désiré s'acquitter personnellement du soin de sculpter [l'image du] Vénérable Compatissant; maintenant ils ont accompli cette excellente oeuvre, et, après avoir achevé ces sept Bouddhas, ils ont fait..... (cette inscription commémorative). 1) Les phrases et mots espacés sont ceux qui diffèrent de ma traduction. Etymology of the word Taifun BY G. SCHLEGEL. This word, first used by Pinto in 1560, in his description of the terrible whirlwinds raging in the seas of southern China, and expressly stated by him to be a chinese term for these winds, has been hitherto a puzzle to all students. It has been thought to be the same as the greek word typhon (TUQWV) (Lecomte, 1893), or been identified with the Cantonese taifung (), "a great wind", an identification to which the late sinologue Mayers objected (Notes and Queries on China and Japan, Vol. III, p. 10). MM. Taintor and Kingsmill advocated the derivation from the Arab túfân, from the root tâfa (Ibid. p. 42-43); an opinion which Mr. K. HIMLY also defended in a learned dissertation. Dr. F. HIRTH, the wellknown german sinologue, has returned to the question and states again, that the word is a genuine chinese one, as in the Tai-wan-fu tchi, a chinese work on Formosa, these terrible winds are called tai (), a character not to be found in the imp. dict. of the emperor K'ang-hi. Thus far, he is quite right; but his etymology of the word is totally wrong. He declares the character to be composed of the radical fung, Wind, and the abbreviated form of the character tai, occurring in the chinese name of the island of Formosa: 臺灣 Tai-wan, also written 台灣; so that it would mean "the wind of Formosa". Now, if Dr. Hirth had known the Amoy colloquial 1), he would never have proposed such a far-fetched etymology. In Amoy and environs these terrible storms are called hong t'ai, properly transcribed or "womb (t'ai) of storm (hong)", which is only a colloquial translation of the classical term kü-mu, “Mother of storm". Let us hear what the Chinese have to say about this term, which we, moreover, have already explained in 1882 in our "Nederlandsch-Chineesch Woordenboek" (Dutch-Chinese Dictionary) s. v. Orkaan, Storm and Typhon. The Ling-piao luh i says: "In the southern seas, between summer and autumn, the clouds are circled by a confused halo resembling a rainbow, and which has an extension of six to seven feet. This is a sure presage that a tyfoon is brewing; and it is therefore called "Mother o' tyfoon". But when a sudden clap of thunder happens, the tyfoon does not break out. Sailors always consider it as a foreboding, and take their precautions against it betimes" "). The character is composed of fung, "wind" and Д kū, "everywhere", because the tyfoon shifts to all cardinal points 3). Other names for the tyfoon are 眼 heh fung, the black wind; küfung, the terrible wind; yang chau fung, the 1) We must caution all sinologues who wish to treat of Formosa, to pay a due regard to the Amoy-colloquial language, as most of the Chinese in that island are Amoyites. 2) 南海秋夏問、或雲物慘然 (sie! for 參然)有 暈如虹。長六七尺。此候則颶風必發。故呼 爲颶母。見忽有震雷、則颶風不作矣。舟人 常以為候。預為備之。 Vide Encyclopedia 格致鏡原, Chap. III, fol. 5 verso, Art., Names and designations of Winds. 3) 颶者具四面之風也。Vide南越志, quoted in the same Encyclopedia. wind which whirls up the tide; p'o-yih fung, the yoke elements of the labourer" breaking wind, etc. The book "Five (††) says: "The storms raging during the junction of summer and autumn, when the sand of the sea rises in clouds, are called Fung chau, "Wind-tide"; the ancient called them Kü fung; the sailors also call them the yoke-breaking wind" '). Luh-yeu says: "At the outskirts of the Ling (Meiling = present Kwang-tung and Kwang-si) "Mothers of noxious vapors" are met with, which, at their first appearance, are round and black; they then slowly expand themselves, and they are called "Mother o' tyfoon" " "). In the Canton dialect the tyfoon is called fung kau or ta-fung kau, written with a local character or T. Wells Williams (Tonic Dict. of the Chin. lang. in the Canton dialect, p. 140a) says: ": a colloquial word; a loaf, a lump, piece, clod.... ta fung kaữ, a high gale"; but Chalmers, in his English and Cantonese pocketdictionary, calls a tyfoon fung kau, which thus literally translated means "The lump of storm". We note here that our sailors call such a black lump portentous of storm "a stain of oil". From these names Hong tai, "Womb of wind", Fung kaū, "Lump of wind" and Kumu, "Mother o' tyfoon", it clearly appears that with the expression T'ai is not meant the tyfoon itself, but its foreboding black cloud; or, as the Germans would say, "die sturmesschwangere Wolke" (the tempest-pregnant cloud). This is best illustrated in the Amoy Colloquial. Douglas says: 1)夏秋之交大風及海沙雲起謂之風潮。 古 人名之日颶風。航海之人又名之破風。 2) 陸游日。嶺表有母。初起圜黑、久渐廣。 謂之颶母。 |