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《般若波羅蜜多心經(jīng)》的翻譯

 
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作者:王曉輝

唐僧師徒西行,還未到西天,就得到了一部真經(jīng)——《般若波羅蜜多心經(jīng)》。

《西游記》第十九回,“云棧洞悟空收八戒,浮屠山玄奘受心經(jīng)”。唐三藏在高老莊收了八戒,師徒一行繼續(xù)向西,過了烏斯藏(即今之西藏),迎面看見一座高山,叫做浮屠山,山上有一位烏巢禪師。唐三藏向?yàn)醭捕U師請教西天大雷音寺的去路,禪師道:“路途雖遠(yuǎn),終須有到之日,卻只是魔瘴難消。我有《多心經(jīng)》一卷,凡五十四句,共計(jì)二百七十字。若遇魔瘴之處,但念此經(jīng),自無傷害?!比匕莘诘貞┣螅嵌U師遂口誦傳之。

【配圖:彭靖雯】

這當(dāng)然是說書人的演繹。如果按照《西游記》的說法,《般若波羅蜜多心經(jīng)》根本不是玄奘翻譯的,而是那個(gè)不知從哪里冒出來的烏巢禪師翻譯好了教給玄奘的。事實(shí)上,《般若波羅蜜多心經(jīng)》早在東漢時(shí)期就已傳入中國,最早的譯本是三國時(shí)期的支謙所譯,可惜已經(jīng)失傳。除了支謙和玄奘,還有鳩摩羅什、菩提流志、法月、般若共利言等多人翻譯過?!栋闳舨_蜜多心經(jīng)》是般若經(jīng)系列的精要和總綱,在佛教經(jīng)典中占有十分重要的地位,否則也不會(huì)有這么多高僧苦心孤詣地去翻譯它了。

玄奘所譯的《般若波羅蜜多心經(jīng)》正文共260字,言簡意賅,博大精深,又因經(jīng)文短小精粹,便于持誦和傳抄,所以流傳甚廣,也被譯成多種文字在世界上傳播。

《般若波羅蜜多心經(jīng)》

觀自在菩薩,行深般若波羅蜜多時(shí),照見五蘊(yùn)皆空,度一切苦厄。舍利子,色不異空,空不異色;色即是空,空即是色。受想行識,亦復(fù)如是。舍利子,是諸法空相,不生不滅,不垢不凈,不增不減。是故空中無色,無受想行識,無眼耳鼻舌身意,無色聲香味觸法,無眼界,乃至無意識界,無無明,亦無無明盡。乃至無老死,亦無老死盡。無苦集滅道,無智亦無得。以無所得故,菩提薩埵,依般若波羅蜜多故,心無掛礙;無掛礙故,無有恐怖;遠(yuǎn)離顛倒夢想,究竟涅槃,三世諸佛,依般若波羅蜜多故,得阿耨(nòu)多羅三藐三菩提。故知般若波羅蜜多,是大神咒,是大明咒,是無上咒,是無等等咒,能除一切苦,真實(shí)不虛。故說般若波羅蜜多咒,即說咒曰:‘揭諦!揭諦!波羅揭諦!波羅僧揭諦!菩提薩婆訶!’

詹納爾教授的譯文:

When the Bodhisattva Avalokitesvara was meditating on the profound prajna-paramita, he perceived that all the five aggregates are void and empty, and he was thereupon freed from all sufferings and calamities. Sariputra, matter is not different from voidness and voidness is not different from matter: matter is voidness and voidness is matter. Such is also the case with sensation, perception, discrimination and consciousness. Sariputra, all these things are void in nature, having neither beginning nor end, being neither pure nor impure, and having neither increase nor decrease. Therefore, in voidness there is no matter, no sensation, no perception, no discrimination and no consciousness; there is no eye, no ear, no nose, no tongue, no body and no mind; there is no sight, no sound, no smell, no taste, no touch and no mental process; there is no category of eye nor is there a category of consciousness; no ignorance nor the cessation of ignorance; no old age and death, nor the cessation of old age and death; there is no suffering, no causes of suffering, no cessation of suffering, and no way leading to the cessation of suffering; and there is no wisdom, nor anything to be gained. As nothing is to be gained, a Bodhisattva depending on prajna-paramita becomes free in his mind, and as he is free in his mind, he has no fear and is rid of dreamlike thoughts of unreality and enjoys ultimate Nirvana. By mean of prajna-paramita, all Buddhas of the past, the present and the future realize anuttara-samyak-sambodhi. Therefore, we know prajna-paramita is a great divine spell, a great enlightening spell, a supreme spell, and a spell without a parallel, that can do away with all sufferings without fail. Thus we recite the Prajna-paramita Spell and say: Gate, gate, paragate, parasamgate, bodhi, svaha! 

玄奘是唐代人,他的文字對于今天的讀者來說就是古文,加上佛經(jīng)語義深?yuàn)W,又有很多由梵文音譯過來的專屬名詞,翻譯成英文的難度可想而知。詹納爾教授用最為簡單的英語還原了經(jīng)文的本意,除了梵文音譯,所用單詞不超出中學(xué)生的詞匯范圍。這種化繁為簡返璞歸真的功力,看似簡單,實(shí)踐起來卻殊為不易。

觀自在菩薩就是觀世音菩薩(Bodhisattva Avalokitesvara),觀世音是鳩摩羅什的翻譯,觀自在是玄奘的翻譯。前者體現(xiàn)慈悲,后者強(qiáng)調(diào)智慧。據(jù)說,在唐代,因?yàn)橐芾钍烂竦闹M,不能用“世”字,所以老百姓稱觀世音菩薩時(shí),也省略中間的“世”字,逐漸就演變成觀音菩薩了。

用英文翻譯《心經(jīng)》,首先要確定觀世音菩薩是男還是女,這樣才能在后面的譯文中正確地使用he或she。佛教最初傳入中國的時(shí)候,觀世音菩薩是以男性的形象出現(xiàn)的。《華嚴(yán)經(jīng)》中說,善財(cái)童子拜訪觀世音,在普陀洛迦山,見巖谷林中,金剛石上,有勇猛丈夫觀自在,與諸大菩薩圍繞說法。因?yàn)橛^世音菩薩大慈大悲、救苦救難的精神更符合女性的慈愛特征,逐漸被塑造成了女性的形象, 這也是佛教中國化的一個(gè)最為生動(dòng)的案例。其實(shí),諸佛菩薩都是法身,并無男女之分。化身男女或是動(dòng)物,只是佛門里度人的方便法,是為了更好地啟發(fā)救度眾生而已。

了解了上述知識,就不必糾結(jié)了。詹納爾教授選擇了he, 余國藩教授選擇了she。兩位翻譯家在觀音菩薩性別上的選擇,一定程度上也反映出他們文化背景的差異。余教授作為中國人,對本土化的觀音菩薩的形象十分熟悉,所以才會(huì)選she,而詹納爾則不受佛教中國化的影響,按照自己的知識和理解做出了選擇。

第一句,觀自在菩薩,行深般若波羅蜜多時(shí),照見五蘊(yùn)皆空,度一切苦厄。When the Bodhisattva Avalokitesvara was meditating on the profound prajna-paramita, he perceived that all the five aggregates are void and empty, and he was thereupon freed from all sufferings and calamities. “行深”可以理解為深入修行,但修行的概念太過寬泛,所以詹納爾用了冥想一詞,將修行具體化了?!罢找娢逄N(yùn)皆空”中的“蘊(yùn)”,巴利語是Khandha,是堆的意思。把各種不同的東西分類,每一類作為一堆,這就是蘊(yùn)。五蘊(yùn)就是色、受、想、行、識,一共五堆兒。詹納爾將五蘊(yùn)翻譯為five aggregates。普林斯頓大學(xué)Robert Wright教授講授“佛教與現(xiàn)代心理學(xué)”時(shí),也將五蘊(yùn)解釋為five aggregates?!岸纫磺锌喽颉?,即解脫了一切苦厄,freed from all sufferings and calamities,苦與厄是兩層意思,分別譯出較為妥帖。

翻譯《心經(jīng)》,首先要弄清楚五蘊(yùn)的含義,即色、受、想、行、識在佛教話語體系中究竟指的是什么。色就是各種物質(zhì),是眼、耳、鼻、舌、身五根(感覺器官)和色、聲、香、味、觸五境(感覺對象),也就是說,凡是能夠感覺到(看到、聽到、嗅到、嘗到、觸摸到)的東西都屬于色。詹納爾將色譯為matter,也有人譯為form,大同小異,感覺上form更形而上一些,matter更接地氣,容易理解。受、想、行、識四蘊(yùn)屬于精神層面的感受:受是感覺(苦、樂、不苦不樂等),是sensation。想是印象(攝取事物的相貌,知道是赤、橙、黃、綠,長、短、方、圓,苦、樂、哀、痛等),對應(yīng)的英譯perception應(yīng)該是最佳選擇。行是指思維,字面上很容易產(chǎn)生歧義。按照趙樸初先生的解釋,思維是推動(dòng)身心活動(dòng)的力量,所以叫做行,是思辨、分辨的意思,譯成discrimination比較合適。識,用佛教語言解釋叫做“了別”,是意識清醒狀態(tài)下的知覺,可以用consciousness來翻譯。

“三世諸佛”,指的是過去、現(xiàn)在、未來三世的一切諸佛。余國藩教授將“三世諸佛”譯為all the Buddhas of the three worlds,是忠實(shí)于原文的譯法;詹納爾將其直接翻譯成all Buddhas of the past, the present and the future,對于普通讀者來說更為清晰明了。

玄奘在翻譯《般若波羅蜜多心經(jīng)》時(shí),將般若波羅蜜多(到達(dá)彼岸的智慧)、菩提薩埵(菩薩)、阿耨多羅三藐三菩提(無上正等正覺)均按梵文發(fā)音翻譯,英譯時(shí)也應(yīng)遵循此法。最后一句咒語,“揭諦!揭諦!波羅揭諦!波羅僧揭諦!菩提薩婆訶!”這是一個(gè)密咒,不能翻譯,一旦翻譯成別的語言再念就不靈了。就如同唐僧的緊箍咒一樣,如果用廣東話來念,孫悟空一點(diǎn)兒感覺都不會(huì)有?!敖抑B!揭諦!波羅揭諦!波羅僧揭諦!菩提薩婆訶!”還原成梵文Gate, Gate, paragate, parasamgate, bodhi, svaha! 那么,這句咒語究竟是什么意思呢?我可以用英文悄悄告訴你:Let's go, let's go, let's go beyond, let's all go beyond! O what an awakening! How wonderful!


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