Yu Zheng’an

(Literature Institute Xuchang University，Xuchang Henan 461000)

Dunhuang Liwen，unearthed in Mogao Grottoes，mainly focuses on accounting during the reign of Tubo kingdom.It can be divided into three types，namely documents about temples，Yamen(government office in feudal China)and Sheyi(Buddhism society)，among which those about temples are found in the largest quantity，including Zhu Se Ru Po Li(諸色入破歷)and Chang Zhu Shi Wu Dian Jian Li(常住什物點檢歷).Dunhuang Liwen is of great value in politics，economy，culture，folk customs，religions and foreign exchanges，particularly in economy.It is noteworthy that Dunhuang Liwen studied the economic systems and temple economy of the Five Dynasties(907-960)of China，generating abundant productive results which have attracted the attention of economic historians home and abroad.In fact，in terms of language，Dunhuang Liwen features spoken characteristic and vernacular words，thus making it the valuable corpus in the study of ancient Chinese vocabulary.The paper selects five vernacular words to explain so that we can correct some wrong explanations.

Lou Shang(樓上)

1.《歸義軍衙內(nèi)酒破歷》，p.2629)，“十五日，樓上祭拜酒壹角，北宅酒壹斗……廿七日，樓上鎮(zhèn)壓酒壹甕?！?/p>

2.(《己未年—辛酉年(899-901)歸義軍衙內(nèi)破用紙布?xì)v》，p.4640)，“又衙官令狐回君傳處分，樓上納粗布兩疋?！?/p>

Lou Shang，literally indicating“upstairs”，refers to Gui Yi Jun Khrom Yamen(歸義軍節(jié)度衙門)，a type of government office in feudal China.In Tang Dynasty，when khroms assumed office，Jie Lou(節(jié)樓)，a type of storied building，would be built for them to deal with official affairs.Later，Lou Shang is used to refer to Khrom Yamen as a result of metaphor，which can be seen in abundant documents of ancient China，for instance，in Cao Yuanzhong She Zhai Gong De Shu(《曹元忠設(shè)齋功德疏》，S.3565).Ren Aijun(1999)holds that Lou Shang is a variant form of Lou used by the Uyghur.“Among regimes established by nomads，Khan’s Wo Lu Duo(斡魯朵)，namely Lou，actually serves as the center of all power and affairs，thus being referred to as Han Gong(the Palace of Khan’s).Therefore，it is natural that minority languages are often used to refer to Gui Yi Jun head of government in Dunhuang which have witnessed the mixed culture of southern and northern regions.”However，the paper does not agree with Ren’s opinion that Lou Shang is a borrowed word.The first reason is that since Gui Yi Jun regime adheres to the new calendar promulgated by the emperor of central plains，the title of khroms shall be given in accordance to the rules and regulations of Tang Dynasty with uniformed rituals，as is written in relevant historic documents.Thus，it is justifiable that Lou Shang can be used to refer to Khrom Yamen.The second reason is that Wo Lu Duo should be a transliteration of ordo in Turki with the meaning of“palace”，which seems to have little to do with Lou，a storied building.As a nomad，Uyghur has no fixed abode，or they“l(fā)ive where there is plenty of water and grass”.Therefore，ordo(Wo Lu Duo)should refer to the living pattern suitable to the habits of nomads，whereas Lou is the product of agricultural civilization.Despite the frequent contacts between Dunhuang and northern nomads during the Five Dynasties，Dunhuang is primarily occupied by the Han nationality since Emperor Wu of Han administered the western regions.Lou，as an architectural style，must have been seen in Dunhuang.Besides，the word Lou Zi(樓子)appears in Dunhuang Liwen，for example，in《己未年—辛酉年(899-901年)歸義衙內(nèi)破用用紙布?xì)v》(p.4640)and in《歸義軍時期軍資庫司紙破歷狀稿》(S.6249).Therefore，it can be assumed that new meanings are given to the two phrases，Lou Shang and Gui Yi Jun Khrom Yamen，which are derived from original Chinese by using metaphor.

Bi(鐴)is the iron plate equipped on plough which is used to crack and turn soil.Bi(鐴)can be seen in many ancient Chinese documents，such as“鐴，犂耳也。”(Yu Pian· Jin Bu)(《玉篇·金部》)，and“There are various kinds of Bi in different shapes according to their functions”(Wang Yuanzhen，On Farming).It can also be referred to as Bi Er(鐴耳)，as is written in“犁上鐵板曰鐴耳。”(Shu Yu)(《蜀語》)written by Li Shi of Ming Dynasty.“離”is sometimes used to replace“犁”，for example，“牛羊之肺，犁而不提心?！?Li Ji·Shao Yi)《禮記·少儀》).And Lu Deming explains that“犁”is by nature the same as“離”.In one word，Bi Li(離)refers to the plough with Bi.

Dian(簟)refers to the matting weaved by bamboo or reed，as is evidenced by the record，such as“Dian refers to the bamboo-made matting.”(Shuo Wen· Zhu Bu)(《說文·竹部》)，“載驅(qū)薄薄，簟茀朱鞹?！?Book of Poetry·Poetry of Qi·Zai Qu)(《詩·齊風(fēng)·載驅(qū)》)，“Dian，namely matting.”(Mao Zhuan)(毛傳)，“Dian refers to the bamboo-made matting.”(Zheng Xuan)，“君以簟席，大夫以蒲席?！?Book of Rites·Sang Da Ji)(《禮記·喪大記》)and“Dian，namely matting weaved by fine reed”(Zheng Xuan).Du Zhaohui(2006)holds that“簟”refers to bamboo-made matting，and he says，“ Bamboo does not grow in Dunhuang.However，‘保真造簟’，namely making Dian，is mentioned in records，which indicates that the raw material bamboo of making Dian is transported from the central plains.”His saying is debatable in that:first，Dian refers to the matting weaved by bamboo or reed，according to Mao Shi written by Zheng Xuan，so bamboo-made matting is a one-sided definition;second，bamboo-made articles，such as Zhu Long(bamboo cages)and Zhu Xiang Zi(bamboo cases)，can be found in Liwen，indicating that bamboo was widely used in Dunhuang at that time，therefore，the saying that“Bamboo does not grow in Dunhuang”is not well-grounded;third，“”，a derivative of“葦”，is used to modify“簟”.“葦簟”is the same as“葦席”，namely matting made of reed.Plenty of record of“葦”can be found in Dunhuang Liwen，such as“酒半甕，付打(葦)子百姓解火用。”(P.4697《(941?)粟酒破用歷》)，“油半升，載(葦)子車牛來日調(diào)臛用?！?P.2040V《后晉時期凈土寺諸色入破歷算會稿》).As a result，it is more reasonable to define“簟”as reed-made matting，as is evidenced by many ancient documents，such as“ The offerings of Cang zhou include sugar crabs，Dian，silk and so on.”(Volume 22 of Yuanhe County Annals wirtten by Li Jifu，Tang Dynasty)and the descriptions in Jin Hua Zi Za Bian，Liu Chongyuan，F(xiàn)ive Dynasties)(《金華子雜編》)，“Facing the mountain and living in the hutch，lying on Dian and feeling the summer breeze”(Yu Shui Ji，Li Fu，Song Dynasty)(《潏水集》)，and the record in New History of the Tang Dynasty·Geography Records)

Se wu(色物)

1.S.5691《付色物餅粟歷》:“付團(tuán)家色物十九段，又后付色物八段?！?/p>

2.P.5003V《社人納色歷》:“社人納色物:趙平生布一疋，本名白領(lǐng)巾三條，長生布一疋?！?/p>

通常來說，和諧課堂教學(xué)內(nèi)容的篩選應(yīng)遵循三個原則：一是知識點數(shù)量原則，二是難易度原則，三是引導(dǎo)性原則。知識點數(shù)量原則是指在選定和諧課堂教學(xué)內(nèi)容時，應(yīng)考慮學(xué)生能夠有效接受的知識點數(shù)量，在條件允許的情況下盡量將數(shù)量降低。調(diào)查顯示，小學(xué)生通常在課堂開始前15分鐘能夠保持較高的專注度，這一時段的學(xué)習(xí)效率往往也是最高的。因此，教師可以將知識點講解集中在這一時段。

3.S.3405《付親情社色物歷》:“主人付親情社色物生絹八疋，非絹五疋?！?/p>

Se(色)refers to“type”here，such as“所謂色色不能”(Su Wen· Mai Jie Pian)(《素問·脈解篇》)，“……客內(nèi)無此色人?！?…there are no such people among the guests.)(Bei Shi·Zhang Sun Dao Sheng Zhuan)(《北史·長孫道生傳》)，“……皆是非時瓜菓及馬牛驢犢麞鹿等肉并諸藥酒三十余色……”(there are fruits，beef，venison and about 30 types of medicinal liquor…)(Old History of Tang Dynasty·Rui Zong Zhu Zi Zhuan·Rang Huang Di Xian Zhuan)(《舊唐書·睿宗諸子傳·讓皇帝憲傳》).Se Wu(色物)refers to“all types of items”，including food and fabrics，such as the record in Volume 434 of Wen Yuan Ying Hua)(《文苑英華》)，the Volume Two of Tang Da Zhao Ling Ji，Song Minqiu，Song Dynasty)(《唐大詔令集》)and that in the Volume 74 of Tang Da Zhao Ling Ji，Song Minqiu，Song Dynasty).Besides，Se Wu specifically refers to fabrics in Dunhuang Liwen，such as“A lot of Se Wu have been offered”(S.1845V《(976 年)四月十七日祝定德阿婆身故納贈歷》).Se Wu，literally“colorful items”in Chinese，is used to refer to fabrics as they feature various types and colors.Se Wu can also be used as Wu Se，such as in“……都維菩提性、典座善戒、直歲善性等一伴執(zhí)掌常住物色，謹(jǐn)具分析如后?！?S.1776《后周顯德五年(958年)某寺法律尼戒性等交割常住什物點檢歷狀》).

In one word，according to the examples recorded in ancient documents and Dunhuang Liwen，Se Wu，equals“item”，including sacrificial offering，cloth，grain and so on.Besides，it can be used to refer to fabrics in Dunhuang Liwen.It is noteworthy that Se Wu is defined as“soil used to indicate positions and colors”in the dictionary，which is another case.And Hei Weiqiang’s(2005;2010:359)definition“silk fabrics”is not accurate enough.

Qi Mu(棲木)

S.1053V《己巳年(909或969年)某寺諸色入破歷算會殘卷》:“麥伍斗，賣(買)棲木用。”

Qi Mu，meaning a type of wood in Chinese，belongs to the colloquial language of Dunhuang during the Five Dynasties.It comes out quite lately in written documents，namely in a book about raising livestock，Collection on Farming·Raising Livestock·Eagles written by Yang Gong，Qing Dynasty，“ As to teaching eagles to recognize Qi Mu，we’d better tie live chicken to Qi Mu and hide ourselves so as to keep ourselves out of eagles’sight，then shout aloud to attract eagles’attention to prey on the chicken.”Ji Qi Mu(雞棲木)is also called as Ji Mu(雞木).In Volume 16 of Ci Lin Hai Cuo(《詞林海錯》)，Xia Shufang notes the use of Ji Mu in the story of Liu Fang and Sun He，which is recorded in the New Saying of the World.Ji Qi Mu can be used as building materials，as is recorded in Volume Six of Ying Zao Fa Shi(《營造法式》)(Li Jie，Song Dynasty)，a book about architecture，“All decorations of Wu Tou Men，such as Ji Qi Mu，Men Zan，Men Zhen，Zhu Shi，E’Tan… ”.Besides，Ji Qi Mu has medical value in treating aphasia，as is evidenced in Volume 14 of Zheng Lei Ben Cao(《證類本草》)，a medical book written by Tang Shenwei of Song Dynasty，“The non-toxic Ji Qi Mu can be used to treat aphasia.Burn it into ashes and drink the ashes with plenty of water，and the medicine will take effect.”However，killing livestock is forbidden as one of the five religious disciplines of Buddhism.Besides，raising chicken is one of the evildoing of Buddhism.Practice like raising chicken in temples has not been found in other documents of Dunhuang.Therefore，Qi Mu considered here should probably not refer to Qi Mu in Collection on Farming written by Yang Gong.According to Fa Zao Ying Shi and Zheng Lei Ben Cao，Qi Mu is probably used as building material and medicine.

Notes:

〔1〕季羨林:《敦煌學(xué)大辭典》，上海:上海辭書出版社，1998年。

〔2〕黃征:《敦煌俗字典》，上海:上海教育出版社，2005年。

〔3〕揚之水:《敦煌文書什物歷器物叢考——傳統(tǒng)中國研究集刊(第三輯)》，上海:上海人民出版社，2007年。

〔4〕黑維強(qiáng):《敦煌吐魯番社會經(jīng)濟(jì)文獻(xiàn)詞匯研究》，蘭州:蘭州大學(xué)博士學(xué)位論文，2005年。

〔5〕黑維強(qiáng):《敦煌吐魯番社會經(jīng)濟(jì)文獻(xiàn)詞匯研究》，北京:民族出版社，2010年。

〔6〕杜朝暉:《敦煌文獻(xiàn)名物研究》，杭州:浙江大學(xué)博士學(xué)位論文，2006年。

〔7〕Lu Xiangqian，A Study on Bu Zhi Po Yong Li during Gui Yi Jun’s Reign，Collected Essays on Tu Bo Fan documents(the 3rd edition)，Beijing:Beijing University Press，pp.394-466.

〔8〕Lu Xiangqian，A Study on Bu Zhi Po Yong Li during Gui Yi Jun’s Reign，Collected Essays on Tu Bo Fan documents(the 3rd edition)，Beijing:Beijing University Press，pp.394-466.

〔9〕 Volume Seven of Upasaka(《優(yōu)婆塞戒經(jīng)》)(translated by Tan Wuji，Northern Liang)records 15 evildoing，namely raising sheep，raising chicken，raising pigs，fishing，netting fish，slaughtering oxen，serving as jailors，raising hounds，making arrows for hunting，cursing dragons，murdering，stealing，stirring up enmity and torturing others by whipping，shackling or cauterizing them.Volume Six of Da Fang Bian Fo Bao En Jing(《大方便佛報恩經(jīng)》)records 12 evildoing，namely serving as butchers，serving as executioners，raising pigs，raising chicken，fishing，serving as hunters，netting birds，hunting anacondas，cursing dragons，serving as jailors，stealing and serving as officials catching thieves.