2.1.4.4 APPENDIX: qi3 豈 (SI.QUEST.RHET)

qi3 豈 (SI.QUEST.RHET) (F: ca.150)

Qi3 is the most important sentence initial in ZTJ indicating a rhetorical question. The main function of qi3 is to indicate the speaker掇 conviction concerning the invalidity of the proposition VP(X). In ZTJ there are a variety of patterns appearing in the dialogues. Constructions with qi3 and the interplay with rhetorical sentence finals are an important feature of the modal system of ZTJ.

Pattern (a) qi3 豈 (SI.QUEST.RHET) + NEG + VP (X)

This pattern gives emphasis to the VP(X) and indicates the speaker's conviction concerning the truth value of the proposition VP(X).

461) ZTJ 5.137,05; WU: 450

臨濟問師： Li2nji4 asked the master:

“十二面觀音， "Gua1nyi1n with twelve faces,

豈不是聖？” how can she not be a sage (i.e. she certainly is a sage)?"

In the following example a topicalized verbal phrase is preposed to qi3. The expected answer is negative.

462) ZTJ 1.073; WU: 46

“覓得豈是汝心？” "What one can find (lit. seek and attain), how could this be your mind (i.e. you certainly cannot find your mind)?"

463) ZTJ 1.109; WU: 67

“不朝天子， "I do not pay a formal visit to the Emperor,

豈羨王侯？” how could I be envious of the kings and feudal lords?"

Pattern (b) NP + qi3 豈 (SI.QUEST.RHET) + VP + ye2 耶 (SF.QUEST)

In this pattern the rhetorical question is marked by sentence intitial qi3 豈 and sentence final ye2 耶:

464) ZTJ 1.081; WU: 51

“汝既無心， "Since you are without mind (do not have a mind)

佛豈有心耶?” how could Buddha have a mind (i.e. he cannot possibly have a mind)?"

465) ZTJ 1.084; WU: 53

“世諦即有僧俗， "In the secular truth there are monks and lay persons,

道豈礙人耶？” but how can the Way (ie. the absolute truth) impede people?"

Pattern (c) NP (SUBJ) + qi3 豈 (SI.QUEST.RHET) + VP + hu1 乎 (SF.QUEST.RHET)

466) ZTJ 1.086; WU: 54

“法豈在衣乎？”

fa3 qi3 za4i yi1 hu1

dharma/SI.QUEST.RHET/exist in/garment/SF.QUEST.RHET

"How can the dharma be in the robe (i.e. it certainly is not symbolized by the robe)?"

In the following rhetorical question the VP is in addition emphasized by copula shi4 是 (COP.EMPHASIS):

467) ZTJ 1.123; WU: 76

“鳥是有情， "Birds are sentient beings,

水及樹豈是有情？”

shui3 ji2 shu4 qi3 shi4 yo3u-qi2ng hu1

water/CONJ/tree/SI.QUEST.RHET/COP.EMPHASIS/have-feeling/SF.QUEST.RHET

[but] water and trees - how could they be sentient (i.e. they are certainly not sentient)?"

Pattern (d) qi3 豈 (SI.QUEST.RHET) + VP + za1i 哉 (SF.QUEST.RHET)

468) ZTJ 1.091; WU: 57

“如來藏性， "The nature of the Tathaagatagarbha

遍於螻蟻， extends to insects,

豈獨於獦獠而無哉？”

SI.QUEST.RHET/ADVsolely/COV.LOC/NPR/CONJ/not have/SF.QUEST.RHET

how can it be that only the Ge2la3o (i.e. southern barbarians) do not possess [Buddha-nature]?"

Pattern (e) qi3 豈 (SI.QUEST.RHET) + VP + ye3 也 (SF.QUEST)

469) ZTJ 1.093; WU: 58

“由心悟道， "One enlightens to the truth through the mind,

豈在坐也？” how could it be based on sitting [meditation] (i.e. one cannot become enlightened through sitting in meditation)?"

Pattern (f) qi3-kua4ng 豈況 + VP + ye2 耶 (hu1 乎)

470) ZTJ 2.011; WU: 117

“吾說法尚自不聞， "Since you are not able to hear me expounding the dharma

ZTJ 2.012; WU: 117

豈況於無情說法乎？” how much less [are you able to hear] non-sentients expounding the dharma?"

Sentence initial qi3 frequently appears with negated verbal phrases. In contrast to qi3 with affirmative verbs, qi3 with negation implies a positive answer (i.e. the speaker is convinced of the validity of the proposition VP(X). There are a variety of negators appearing after qi3:

qi3 fe1i 豈非 (F: 9)

qi3 bu4 豈不 (F: 53)

qi3 wu2 豈無 (F: 10)

Pattern (g) qi3 豈 (SI.QUEST.RHET) + bu4 不 (NEG) + VP(X) (+ ye2 耶) (F: 53)

471) ZTJ 1.119; WU: 74

“豈不斷煩惱耶？”

qi3 bu4 dua4n fa2n-na3o ye2

SI.QUEST.RHET/NEG/cut off/TERMaffliction/SF.QUEST

"How can it be that one does not cut off afflictions (i.e. one certainly has to cut off afflictions)?"

Pattern qi3 豈 (SI.QUEST.RHET) + fe1i 非 (NEG) + VP(X) (F: 9)

472) ZTJ 1.120; WU: 74

三七是十， Three [plus] seven is ten,

喚作二十一， calling it twenty-one,

豈非弄貧道？”

qi3 fe1i no4ng pi2n-da4o

SI.QUEST.RHET/NEG/play with>mock/NPRO1SG.SEMI.HUMBpoor-way

is that not mocking me (i.e. that is certainly mocking me)?"

Pattern (h) qi3 豈 (SI.QUEST.RHET) + wu2 無 + NP(X)

473) ZTJ 1.125; WU: 76

“一切眾生居佛身上， "All sentient beings dwell on the Buddha-body;

便利穢污佛身， they urinate and shit [on it], soiling the Buddha-body,

穿鑿踐踏佛身， they drill holes in it and trample on it,

豈無罪乎？”

qi3 wu2 zui4 hu1

SI.QUEST.RHET/not have/guilt/SF.QUEST.RHET

how can they be without guilt (i.e. they necessarily are guilty)!"

There is one example where the constituent following qi3 wu2 is not a NP or nominalized VP but actually a VP. In this case wu2 無 (NEG) does not mean 'not have' but functions as adverb of negation along the line with bu4 不:

474) ZTJ 5.055; WU: 402

“豈無能知寔無一法可當情乎？” "How can you possibly not know that there truly is not a single dharma which corresponds to the faculties of perception (i.e. that no consitutent of existence (dharma) can be directly perceived by the corresponding sense organ)?"

This interrogative pronoun is quite frequently used in Tang poetry (glossed as 怎麼) and usually appears in rhetorical questions (see also SUN XIXIN 1997: 13). Zhe1ng is commonly used in preverbal position, usually right at the beginning of a phrase or sentence, rarely after the subject; zhe1ng appears also in in the main clause following after conditional clauses which are marked with sentence intitial ruo4 若 or logical marker ji4 既 (ADV) 'since'; zhe1ng sometimes also follows unmarked conditional subordinate clauses; note that the verb in the conditional clause is often negated and and the whole sentence often is transformed into a rhetorical question. The condition indicated in the subordinate clause has often hypothetical character.

The following patterns are common:

ruo4 若 (SI.COND) + (NEG +) VP(X) | zhe1ng 爭 (NPRO.QUEST) + VP(Y)628

ji4 既 (ADV) + (NEG +) VP(X) | zhe1ng 爭 (NPRO.QUEST) + VP(Y) (+ hu1 乎)

377) ZTJ 2.061; WU: 143

“若不到，爭知無人?”

ruo4 bu4 da4o zhe1ng zhi1 wu2 re2n

SI.CONDif/NEG/arrive/NPRO.QUEST.RHET/know/not exist/person

"If [you] have not been there how do know that there is no person there (i.e. you cannot possibly know that there is nobody there)?"

378) ZTJ 4.055,04; WU: 317

師云： The master said:

“吾無德，"I am without virtues,

爭合勞於人？”how could it be appropriate to be a burden for you

people (i.e. I certainly do not want to be a burden for you)?"

379) ZTJ 5.126; WU: 444

“若也不用真教，"If one does not apply the true teaching

愚爭成智人？”how could the ignorant become a wise person?"

In combination with sentence final hu1 乎 (SF.QUEST.RHET):

380) ZTJ 1.046; WU: 25

馬鳴曰：Ma3mi2ng said:

“佛既不識，"Since Buddha is not recognized (or: if Buddha does not recognize; or: if you do not recognize Budda) [??]

爭知是乎？”

zhe1ng zhi1 shi4 hu1

NPRO.QUEST.RHET/know/be right/SF.QUEST.RHET

how do [you] know that's right?"

VP(X) is the condition for VP(Y) but since the condition indicated by VP(X) is not fulfilled, VP(Y) is not likely to happen. The verb after zhe1ng often has the verbal complement (expressing capability) de2 得 (V.COMP.CAP) attached to it, sometimes also the modal verbs jie3 解 (V.MOD.CAP) and ke3 可 (V.MOD.CAP) 'can; be able to' follow after zhe1ng.629

The following patterns for forming rhetorical questions (expressing modality) are common:

Pattern zhe1ng 爭 (NPRO.QUEST.RHET) + de2 得 (V.MOD.CAP) + V (F: ca. 25 in ZTJ)

381) ZTJ 1.118; WU: 73

又代曰：He continued commenting on this, saying:

“若不與摩，"If it is not like this,

爭識得和尚？”how can you possibly recognize the Preceptor?"

382) ZTJ 2.083; WU: 155

師曰：The master said:

“此間無路，你爭得到這裡？”

ci3-jia1n wu2 lu4 ni3 zhe1ng de2 da4o zhe4-li3

NPRO.DEM.LOC/not exist/road/NPRO2SG/NPRO.QUEST.RHET/V.MOD.CAPbe able to/arrive/NPRO.DEM.LOC

'There is no road here, how were you able to arrive here?'

In the example above the question is not mererly a rhetorical one since the person actually has arrived at the speaker's place. However, zhe1ng does not neutrally inquire after the way the person arrived, but marks the speaker's surprise that something which he had assumed impossible indeed has happened.

383) ZTJ 5.054; WU: 401

“某甲不曾看經，爭得會？”

mo3u-jia3 bu4-ce2ng ka4n ji1ng zhe1ng-de2 hui4

NPRO1SG.HUMB/NEG-ADVin the past/read/scripture/NPRO.QUEST.RHET/V.MOD.CAPbe able to/understand

"I have never read the scriptures, how could I possibly understand?"

384) ZTJ 3.082; WU: 243

“聾人爭得聞?”

lo2ng re2n zhe1ng-de2 we2n

deaf/person/NPRO.QUEST.RHET/V.MOD.CAPbe able to/hear

"How could a deaf person [possibly] hear?"

385) ZTJ 3.111; WU: 263

師云： The master said:

“若不傳，爭得到今日？”"If it had not been transmitted how could it reach today (i.e. how could it survive until today)?"

Pattern zhe1ng 爭 (NPRO.QUEST.RHET) + jie3 解 (V.MOD.CAP) + V (F: ca.6 in ZTJ)

386) ZTJ 4.016; WU: 294

“若無眼，"If you do not have eyes,

爭解與摩判斷？”

zhe1ng jie3 yu3-mo2 pa4n-dua4n

NPRO.QUEST.RHET/V.MOD.CAPbe able to/like this/judge-decide

how can you judge like this?"

Pattern zhe1ng 爭 (NPRO.QUEST.RHET) + ne2ng 能 (V.MOD.CAP) + V

387) ZTJ 5.044; WU: 395

“老僧自疾不能救，

la3o-se1ng zi4 ji2 bu4 ne2ng jiu4

NPRO.SEMI2SG/own/sickenessNEG/V.MOD.CAPbe able to/cure

"Since you cannot cure your own sickness,

爭能救得諸人疾？”

zhe1ng ne2ng ji4u-de2 zhu1 re2n ji2

NPRO.QUEST.RHET/V.MOD.CAPbe able to/cure-V.COMP.CAP/QUANTall/people/ sickness

how can you cure the sickness of all people?"

Pattern zhe1ng 爭 + jie3 解 (V.MOD.CAP) + V + de2 (得 V.COMP.CAP)

In this pattern there is a multiple marking of capability (by a modal verb and a verb complement):

388) ZTJ 2.048; WU: 137

師曰：The master said:

“若無氣力，"If you had not any energy

爭解與摩道得？”

zhe1ng jie3 yu3-mo2 da4o-de2

NPRO.QUEST.RHET/V.MOD.CAPbe able to/like this/speak-V.COMP.CAP

how could you be able to talk like this?"

Pattern zhe1ng 爭 (NPRO.QUEST.RHET) + V + de2 得 (V.COMP.CAP)

389) ZTJ 2.067; WU: 146

僧曰：The master said:

“和尚病，爭看得他?”

he2-sha4ng bi4ng zhe1ng ka4n-de2 ta1

preceptor/be sick/NPRO.QUEST.RHET/see-V.COMP.CAP/NPRO3SG

涆he Preceptor is sick, how could [you] visit him?�

390) ZTJ 4.027; WU: 300

僧雲： The monk said:

“若不與摩問，"If [I] did not ask in this way,

爭委得當時事?”how could I get to know the matters of the contemporary [masters]?"

zhe1ng-na4i 爭奈 (see also SUN XIXIN 1997: 13)

Zhe1ng-na4i appears nearly exclusively in the pattern zhe1ng-na4i 爭奈 + X + he2 何.

X can be a NP or a VP.

391) ZTJ 4.009; WU: 290

“適來向和尚道什摩？”"What did you just say to the Preceptor?"

師云：The master said:

“爭奈這個何？”

zhe1ng-na4i zhe4-ge4 he2

NPRO.QUEST.RHET/NPRO.DEMthis/CLASS/NPRO.QUESTwhat

"Wasn't it this (it was certainly this)?"

392) ZTJ 3.001,01; WU: 195

”任你截斷天下人舌頭，"If you cut off the tongues of all people on earth (lit. under heaven)

爭奈無舌人解語何？“

zhe1ng-na4i wu2 she2 re2n jie3 yu3 he2

NPRO.QUEST.RHET/not have/tongue/person/V.MOD.CAPbe able to/speak/NPRO.QUESTwhat

how can people without a tongue possibly speak?"

There is one example without a final he2 何:

393) ZTJ 3.061; WU: 233

“盡乾坤是個解脫門。"The whole universe is the gate of liberation.

把手拽教伊入，Dragging him with the hands he demands him to enter, [?]

爭奈不肯入！”how could he not be willing to enter?"

zhe1ng-si4 爭似

There are two examples of zhe1ng-si4 in ZTJ which seem to appear in similar syntactic structures like those discussed above. I am unable to translate any of them properly therefore they are merely cited below for reasons of reference:

ZTJ 3.022; WU: 208

“塵中雖有隱形術，

爭似全身入帝鄉。”

ZTJ 3.006; WU: 197

“曉星分暑（∼曙？）色，

爭似大（∼太？）陽輝？”

WANG FENGYANG CIBIAN P. 440A