汉译佛经对梵语从格的翻译——以《无量寿经》和《维摩诘经》为例
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摘要
运用梵汉对勘的方法,全面考察了《无量寿经》和《维摩诘经》对表起始处的梵语从格的翻译,并对其中因翻译梵语从格而出现的特殊语法现象作了详细分析。在两部汉译佛经中,译者都采用汉语中具有相同功能的介词短语"从/于NP"和框式结构"于NP中/间"对译表示起始处的从格。由于梵本语序的影响,《无量寿经》中指示起始处的介词短语"从NP"和"于NP"位于动作作者之前,而不是与指示终到处的动宾短语一起位于动作作者之后。在《维摩诘经》中,对译从格的"于NP"位于求索动词"求"之前,指示求索的来源,而不是像中土文献中一样以"求N_(对象)于N_(来源)"表示求索的来源。
The present paper is a comprehensive study of the translation strategy for Sanskrit ablative cases into Chinese in The Larger Sukhāvatīvyūha Sūtra and VimalakīrtiNirde■a Sūtra,through the method of Sanskrit-Chinese collation.On this basis,we analyze the special grammatical phenomena in these two scriptures because of translating Sanskrit ablative cases.In these two scriptures,ancient translators used preposition phrases"cong/yu NP"and frame construction"yu NP zhong/jian",which have the same function of Sanskrit ablative cases,to translate the ablative cases that denote the source.Due to the influence of word order in the Sanskrit version,preposition phrases"cong NP"and"yu NP"that denote the source in The Larger Sukhāvatīvyūha Sūtra,are put before the agent of action,but not after the agent with the VO phrases that denote target.In the Weimojie Jing,"yu NP"phrases that denote the sources of seeking are located before the verb of seek"qiu",which is in accordance with the word order in the Sanskrit version.This is different from the Chinese indigenous compositions of the same period,which uses"qiu N_(object) yu N_(origion)"to denote the source of seeking.
The present paper is a comprehensive study of the translation strategy for Sanskrit ablative cases into Chinese in The Larger Sukhāvatīvyūha Sūtra and VimalakīrtiNirde■a Sūtra,through the method of Sanskrit-Chinese collation.On this basis,we analyze the special grammatical phenomena in these two scriptures because of translating Sanskrit ablative cases.In these two scriptures,ancient translators used preposition phrases"cong/yu NP"and frame construction"yu NP zhong/jian",which have the same function of Sanskrit ablative cases,to translate the ablative cases that denote the source.Due to the influence of word order in the Sanskrit version,preposition phrases"cong NP"and"yu NP"that denote the source in The Larger Sukhāvatīvyūha Sūtra,are put before the agent of action,but not after the agent with the VO phrases that denote target.In the Weimojie Jing,"yu NP"phrases that denote the sources of seeking are located before the verb of seek"qiu",which is in accordance with the word order in the Sanskrit version.This is different from the Chinese indigenous compositions of the same period,which uses"qiu N_(object) yu N_(origion)"to denote the source of seeking.
引文
[1]Nattier J. A Guide to the Earliest Buddhist Translations, Texts from the Eastern Han and Three Kingdoms Periods[M].Tokyo:The International Research Institute for Advanced Buddhology, Soka University,2008:6-7.
[2]刘丹青.语法调查研究手册[M].上海:上海教育出版社,2008:309.
[3]辛嶋静志.阿弥陀净土的原貌[M]//辛嶋静志.佛典语言及传承.裘云青,吴蔚琳,译.上海:中西书局,2016:330-359.
[4]藤田宏达.梵文无量寿经梵文阿弥陀经[M].京都:法藏馆,2011.
[5]黄宝生.梵汉对勘阿弥陀经·无量寿经[M].北京:中国社会科学出版社,2016.
[6]杨伯峻,何乐士.古汉语语法及其发展(修订本)[M].北京:语文出版社,2001:413.
[7]朱庆之.支谦译《维摩诘经》中的一些“破格”用法[J].佛光学报,2015(2):233-262.
[8]魏培泉.古汉语介词“于”的演变略史[J].中央研究院历史语言所集刊,1993(4):717-786.
①“古译”“旧译”和“新译”是东亚佛教学界普遍采用的汉译佛经分期。“古译”指公元五世纪以前的汉译佛经,以支谦和竺法护的译作为代表;“旧译”指五至七世纪的汉译佛经,以鸠摩罗什和真谛的译作为代表;“新译”则是隋唐时期,尤其是玄奘及其后译出的译作。
②本文所引《维摩诘经》梵汉对勘用例均来自“汉译佛经梵汉对比分析语料库”,网址:http://ckc.eduhk.hk:8080/vimala/list。《维摩诘经》现存三个汉译本,分别是:三国吴支谦译《佛说维摩诘经》、姚秦鸠摩罗什译《维摩诘所说经》和唐玄奘译《说无垢称经》,在文中分别以 [谦]、[什]和[奘]标记。
③文中出现的特殊梵语标注及其对应的语法属性如下:Abl.(从格),Ac.(宾格),G.(属格),L.(处所格),N.(主格),V.(呼格);m.(阳性),n.(中性),f.(阴性);fpp.(将来被动分词);ppp.(过去被动分词);prp.(现在分词);ind.(不变词);Abs.(独立式),ger.(连续体),aor.(不定过去时),opt.(虚拟语气)。
④《无量寿经》梵本引自藤田宏达注《梵文无量寿经·梵文阿弥陀经》。现代汉译依照黄宝生译注《梵汉对勘阿弥陀经·无量寿经》中,“梵汉对勘无量寿经”部分对梵本作的翻译。汉译佛经译本采用 CBETA 电子佛典中收录的《大正新修大藏经》本。
⑤《无量寿经》现存五个译本,分别是:东汉支娄迦谶译《阿弥陀三耶三佛萨楼佛檀过度人道经》、三国吴支谦译《无量清净平等觉经》、刘宋佛陀跋陀罗共宝云译《无量寿经》、唐菩提流志译《大宝积经·无量寿如来会》和北宋法贤译《大乘无量寿庄严经》。文中以[谶]、[谦]、[罗]、[志]标记东汉至唐的四个汉译本。
[2]刘丹青.语法调查研究手册[M].上海:上海教育出版社,2008:309.
[3]辛嶋静志.阿弥陀净土的原貌[M]//辛嶋静志.佛典语言及传承.裘云青,吴蔚琳,译.上海:中西书局,2016:330-359.
[4]藤田宏达.梵文无量寿经梵文阿弥陀经[M].京都:法藏馆,2011.
[5]黄宝生.梵汉对勘阿弥陀经·无量寿经[M].北京:中国社会科学出版社,2016.
[6]杨伯峻,何乐士.古汉语语法及其发展(修订本)[M].北京:语文出版社,2001:413.
[7]朱庆之.支谦译《维摩诘经》中的一些“破格”用法[J].佛光学报,2015(2):233-262.
[8]魏培泉.古汉语介词“于”的演变略史[J].中央研究院历史语言所集刊,1993(4):717-786.
①“古译”“旧译”和“新译”是东亚佛教学界普遍采用的汉译佛经分期。“古译”指公元五世纪以前的汉译佛经,以支谦和竺法护的译作为代表;“旧译”指五至七世纪的汉译佛经,以鸠摩罗什和真谛的译作为代表;“新译”则是隋唐时期,尤其是玄奘及其后译出的译作。
②本文所引《维摩诘经》梵汉对勘用例均来自“汉译佛经梵汉对比分析语料库”,网址:http://ckc.eduhk.hk:8080/vimala/list。《维摩诘经》现存三个汉译本,分别是:三国吴支谦译《佛说维摩诘经》、姚秦鸠摩罗什译《维摩诘所说经》和唐玄奘译《说无垢称经》,在文中分别以 [谦]、[什]和[奘]标记。
③文中出现的特殊梵语标注及其对应的语法属性如下:Abl.(从格),Ac.(宾格),G.(属格),L.(处所格),N.(主格),V.(呼格);m.(阳性),n.(中性),f.(阴性);fpp.(将来被动分词);ppp.(过去被动分词);prp.(现在分词);ind.(不变词);Abs.(独立式),ger.(连续体),aor.(不定过去时),opt.(虚拟语气)。
④《无量寿经》梵本引自藤田宏达注《梵文无量寿经·梵文阿弥陀经》。现代汉译依照黄宝生译注《梵汉对勘阿弥陀经·无量寿经》中,“梵汉对勘无量寿经”部分对梵本作的翻译。汉译佛经译本采用 CBETA 电子佛典中收录的《大正新修大藏经》本。
⑤《无量寿经》现存五个译本,分别是:东汉支娄迦谶译《阿弥陀三耶三佛萨楼佛檀过度人道经》、三国吴支谦译《无量清净平等觉经》、刘宋佛陀跋陀罗共宝云译《无量寿经》、唐菩提流志译《大宝积经·无量寿如来会》和北宋法贤译《大乘无量寿庄严经》。文中以[谶]、[谦]、[罗]、[志]标记东汉至唐的四个汉译本。