|
|
|
 |
|
|
|
|
|
|
漢譯《健孥驃訶》中仙人名試析=The.R.si's Name in the Chinese Ga.n.davyuuha Translations : An Attempt at Analysis |
|
|
|
| 著者 |
高明道 (著)=Grohmann, Friedrich F. (au.)
|
|---|
| 掲載誌 |
法光學壇=Dharma Light Lyceum
|
|---|
| 巻号 | n.1 |
|---|
| 出版年月日 | 1997 |
|---|
| ページ | 45 - 60 |
|---|
| 出版者 | 法光佛教文化研究所=Fa-kuang Institute of Buddhist Studies |
|---|
| 出版サイト |
http://fakuang.org.tw/index1.htm
|
|---|
| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
|---|
| 資料の種類 | 期刊論文=Journal Article |
|---|
| 言語 | 中文=Chinese |
|---|
| キーワード | 善財童子=Sudhana-?resthi-d?raka; 中文; 中陰身=中有=intervalic Existence=Antara-Bhava=Bardo |
|---|
| 抄録 | 善財童子參訪的善友中有一位仙人。他的名字在《健拏驃訶》（Ga.n.davyuuha）的不同漢譯本中用各異的方式來迻譯。本文利用唐人注疏上的相關資料，嘗試部析這些譯法與詮釋反映的語文現象，順便對古人將佛典翻成中文的技術和心理獲得進一步的認知。
Among the many spiritual friends Sudhana, the protagonist of the Ga.ndavyuuha, visits in his quest of realization is one traditional Indian .r.si. His name is rendered variously in the Chinese translations, by way of either transliteration or translation, and the present paper tries to explain what might have been behind these forms.
Four T'ang Dynasty commentaries are consulted and it is shown that only one of them, Li T'ung-hsu-an's work, accepts the name as given in the Hua-yen ching while the other three claim that it represents only a partial rendition. Li translates the phonetic transcription as "A Cry Frightening" which is, compared with the other commentators, quite
remarkable but still poses some minor problems.
The glosses by Fa-tsang, Hui-yu an, and Ch'eng-kuan offer more complete transliterations that come close to "Bhii.smottaranirgho.sa",the.r.si's name transmitted in the extant Sanskrit version of the Ga.n.davyuuha, though in the case of Hui-yuan's text in a rather garbled form · More important than phonetic differences, however, is the way these
Hua-yen patriarchs interpreted the element "bhii.sma ／ bhiima". They gave its meaning as fearless ＂, diametrically opposed to its connotations in Sanskrit.
Since a similar phenomenon can be observed with the Hua-yen ching transla tion of the kumbhaa.n.da name hiimottara, it was probably less linguistic inability than culturally conditioned reluctance which led to these interpretations –– while
"bhii.sma ／ bhiima ＂ can be easily found in Indian names Chinese are definitely not fond of calling a respected person terrifying ＂﹗ This conclusion, as well as the identification of probably shortened transliteration forms sheds furth er light on the translation techniques employed by the ancient masters. |
|---|
| ヒット数 | 1270 |
|---|
| 作成日 | 1998.04.28
|
|---|
| 更新日期 | 2017.08.23 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
