(A) An overview of the translation of classics
In just over ten years, Kumarajiva translated Confucian classics. You Lu contains 35 books with 294 volumes, and Kaiyuan Lu lists 74 books with 384 volumes. According to the research of people close to you, there are 39 books, 3 13 volumes. His works include Realism (Lost), Answering Ten Questions of Wang Zhiyuan (Lost), Mahayana Justice, Vimalakīrti Jing Zhu, etc. It is said that he also wrote some poems. The books he translated focused on Mahayana Kongzong, which had a far-reaching social impact. Most of his translated books have become the classic basis for the establishment of various sects in China. Elephants, essays "Prajna Sutra" and "Vimalakīrti Sutra" were valued by metaphysics and Prajna at that time, while "Amitabha" and "Maitreya" were enshrined by pure land scholars since the Eastern Jin Dynasty. The theory of reality became an introductory manual of Buddhism in the Southern and Northern Dynasties. Zhonglun, Bailun and Twelve Luns are the theoretical basis of Sanlun Sect in Sui and Tang Dynasties. Fire man religion is the religion of Tiantai Sect in Tang Dynasty. Ten houses in pipa sand are valued by Hua Yanzong. As for the Diamond Sutra, it is almost a household name and became the main classic of Zen in the middle Tang Dynasty. Others, such as Mahayana and the introduction of precepts, are also very influential.
Roche himself is not only a Buddhist sutra translator, but also a Buddhist theorist. His translation focuses on the middle school theory founded by Dragon Tree and Tipo. The theory of China is the further development of Mahayana Prajna Sutra and Roche's own belief. The Theory of Great Wisdom, which is used to explain the Classic of Prajna, was translated by him according to the original book Dragon Tree, with a volume of Chinese 100, which is Roche's most representative translation. According to Rui Monk's records, Roche said that "the theory of Chang Zhanzi (referring to the Theory of Wisdom) is deep in the mirror, and the Ming Sect is high in extension". Hui Yuan, the leader of southern Buddhism, also attached great importance to it. He said that when he was reading "On Great Wisdom", he "liked to meet three chapters" and made twenty volumes of "On Great Wisdom". Roche's Mahayana chapter is mainly integrated by answering some questions of Hui Yuan's great wisdom theory, from which its unique views are highlighted. Zhong Lun was originally a ode poem, written by Long Shu, with Mu Qing in Roche's translation. According to monk Rui, he is a person who "believes in Buddhism and speaks insolently". Among them, the master (referring to Luo Shi) cut it to benefit him, which means that Luo Shi also added and deleted it. Zhong Lun's language is concise and logical, and the philosophical thoughts in The Great Wisdom are basically concentrated here. Others, such as "All Laws Without Classics", are a concentrated refutation of the Hinayana theory and open the way for the middle view of Prajna; Another translation, Dragon Tree Biography, Tipo Biography, etc. , is to introduce his mentoring relationship. For other Mahayana classics, such as Mahayana's "Ahan" classic, Mahayana's "Nirvana" and "Huayan". Because Roche belongs to Mahayana, there is no in-depth discussion, but for example, the ten-chanting method, because Roche is becoming more and more moral, it is not convenient to play. There are also some translations, such as Hua Yan's Ten Living Classics and Ten Living in Pipa Sand, which are mostly translated with others at their request.
Kumarajiva's translation is of high quality, which represents a new level in the history of Buddhist scripture translation. Compared with the previous translation, his translation is fluent, clear and easy to be understood by China people, and many errors in the old translation have been corrected. This point is very specific in Shang Rui's Preface to Daji Classics and the Preface to Vimalakīrti Classics. Seng Zhao said of the translation of Vimalakīrti Jing:
What is the quantity of Gao Shi, the true state of the soul, is not only the best in the ring, but also good at dialects. We should hold Hu Wen in our hands, translate it ourselves, be vulgar and pious, say it three times, cultivate and seek, and keep the holy meaning. Obviously, the words are concise, the purpose is graceful and obvious, and the words are far away.
This shows that Roche is serious, proficient in Hu and Chinese, and can accurately express the original text. In the style of writing, the unity of "text" and "quality" has been achieved. Such an evaluation has always been enjoyed by Buddhist historians. Liang Monk also believes that Luo Shi "can speak intelligently, understand the Olympics, speak Mahayana, and rejuvenate the four soldiers."
But as far as the fidelity of Roche's translation is concerned, there are still many problems. Among the famous disciples involved in Roche's translation field, there are some opinions. For example, while fully affirming the transcendence of Roche's translation over the old translation, monk Rui also pointed out:
To master the Qin language, there is only the method of translation [knowledge]; The dialect is very good, but it is still separated. If the words are self-evident, the feelings are incomparable; If you don't compare feelings, you can't trust with words and expressions, nor can you trust in different ways. Of course. If you want to stop arguing and schools compete all day, you will accomplish nothing; If you simply want to return it, you will be ridiculed by your injured hand. In two or three cases, you translated the book and didn't decorate it.
In other words, Roche is not proficient in Chinese, so some translations are still incomprehensible to the recipients in Lian Bi despite repeated scrutiny. In particular, he pointed out the fallacy in the translation of the name "Siyi" in Brahma's Sutra, and thought that the translation of this term was far less accurate than Zhu Fahu's translation of "Texin" in the same version of Brahma's Sutra. Seng Zhao has a similar opinion. He said in the Preface of Hundred Schools of Thought that Roche's theory of "common thinking" is essential. Although the first translation was pro-translation, the dialect did not melt, which made the seeker hesitate in the fallacy, and the standard reporter obeyed the return. "It is quite sharp to say that Roche's" pro-translation "is a" fallacy "and let the interpreter" obey "the original text. In the future, Yao Song will come forward.
Define the principles and interests of Shamanism (referring to Buddhist moralists), revise the whole book with what you have learned, simplify the complex practice, keep the theme of the work, keep the quality wild and concise, and draw a clear line between sects.
Therefore, the current Hundred Essays is actually the product of a translation team.
Kumarajiva is not satisfied with his translation. Luo Shimei (Shang Rui) has slightly the same style and business in western rhetoric, saying:
The ethnic customs of Tianzhu are very literary, and its palace style is excellent. Anyone who visits the king will have a compliment. Seeing the Buddha's instrument, sighing with songs and praising with classics is also its style. However, changing Brahma to Qin lost algae, although careless and different in style, seems to chew rice with people, but it is not tasteless and disgusting.
This is from the stylistic form. Comparing Zhu Fahu's translation of the same book, we can see that Luo Shi's translation has many abridgements of The Book of Songs and many simplifications of Long Travel, so the length is 65,438+00 less than Zhu Fahu's translation of Zheng Huo Yan Jin Jing. Like "On Great Wisdom", if translated according to the original text, "its text is nearly a thousand volumes", but "the mage is good at simplifying among Qin people, so he deleted it", that is, 100 volume 1 1 will be saved.
Generally speaking, Roche's translation has advantages and disadvantages. No matter whether it is good or bad, it cannot be simply attributed to Roche's own level. Generally speaking, this reflects the differences of national styles. For example, Tianzhu emphasizes literature over algae and likes to sigh repeatedly, while China culture is simple and tired of complexity. But the deeper reason is still in social history.
Roche translation field is the first translation field held by the state in the history of our country. It can be seen from Preface to Classics, Preface to Essays, Preface to Vimalakīrti Classics, Preface to the King of Freedom, Postscript to Golden Eyes, Preface to Success, Preface to a Hundred Schools of Thought, etc. It is impossible for his translation not to be influenced by the Qin royal family. The translation field is huge, "Wan Li, a righteous man from all directions, will get together" 12, only gathering under Rushmen to talk about boss, claiming to be 2000; There are 500 to 1200 righteous monks involved in the translation, including more than a dozen famous Buddhist scholars. Some are consulting, some are discussing, and some are writing, which actually restricts Roche's translation. According to Rui Monk, the listener "never exhausts his wisdom and pays attention to his heart, but what he receives is easy to store, and the power of memorizing knowledge is difficult to grasp" 13, so even if he records the classics taught by Luo Shi, it is inevitable that he will be mixed with the "memory" of the writer. It is not difficult to imagine that the translation of Roche's translation still adapted to the social requirements of the landlord class in Guanzhong at that time. The main reason why Roche is particularly influential is also here.
There are many famous monks studying righteousness under Roche's door. Most of them have their own opinions and the ability of independent activities, which echoed with the Hui Yuan Monk Group in Lushan Mountain in the south at that time and influenced the Buddhist theoretical circle in the whole country. His translation, called the new version, basically replaced the old version. Since then, sectarianism has been brewing within Buddhism in China.
Three major Buddhist translators in China: Kumarajiva (344 ~ 4 13), Zhen Zhen (499 ~ 569) and Xuanzang (602 ~ 664). Kumarajiva's style is gorgeous, vivid and elegant, and his version of Diamond Sutra is the most widely circulated. Master Xuanzang pays attention to word-for-word translation, respects the original code, and is fluent and concise. During the Southern Dynasties War, the true meaning of Tianzhu monks was constantly translated, emphasizing the original meaning. Tianzhu Roche's Chinese is better than most people's, and Xuanzang of the Tang Dynasty Buraas speaks Sanskrit well.
In classic translation, Kumarajiva's emphasis on fluency, literary talent and pioneering spirit, as well as Xuanzang's emphasis on the original work, all meet the requirements of the times. However, as far as cultural influence is concerned, as far as the inheritance of Buddhism in China is concerned, Kumarajiva initiated Buddhism and Xuanzang further developed it. However, as far as the inheritance of Buddhism is concerned, Master Luo had a great influence and traveled thousands of miles from the Western Regions to preach in the Central Plains, which is admirable.
First, the number of translated classics.
There are two views on the total number of Roche's translation classics. According to the collection of three monks, there are two volumes, 35 volumes and 297 volumes. According to Records of Kaiyuan Four Years, * * has seventy-four volumes. Master Xuanzang translated 75 volumes, 1335 volumes. Master Xuanzang is much more. Of course, this is related to many Buddhist scriptures brought back by Master Xuanzang, who brought back about 357 classics, which can be said to be the most successful Buddhist scriptures.
Second, the quality of translation.
In the history of translation of classics, the differences between Roche and Xuanzang are huge and far-reaching.
Roche attaches great importance to meaning and literary talent, that is, he is expressive and gentle, and his translated classics are beautifully written, especially for readers in China, so that they can understand them. This is actually a translation method tailored by Roche considering the characteristics of China at that time. However, this translation method is actually a re-creation of the original work, and whether the translated work conforms to the original intention depends on the translator's level. Roche made mistakes, and the scriptures also made mistakes. In fact, will Rush make mistakes? As Master Xuanzang pointed out, Master Luo misinterpreted the name of Guan Zi Bodhisattva. Of course, this is a huge topic, so I won't say it here. Of course, in most cases, Roche's translation is excellent.
Master Xuanzang disagreed with Master Luo's translation method, which is serious. Of course, this is related to the initial popularization of Buddhism in the Tang Dynasty and the increased acceptance of believers. Master Xuanzang went to learn classics because looking at the translated classics in the past could not solve his own problems. Therefore, once Xuanzang gets back the classics, this situation will be avoided. In other words, what Xuanzang wants to achieve is that after reading the scripture, future generations will not doubt that the translation of the scripture is inaccurate and cannot solve the problem. Therefore, the translation principle proposed by Xuanzang is word-for-word translation and respect for the original code. Master Xuanzang first emphasized the principle of faithfulness according to the standards of faithfulness and elegance mentioned by Mr. Yan Fu.
To be fair, it's hard to say whether the translation is good or not. I think both of them chose the most suitable translation principles and methods under the circumstances.
However, from the results, it is obvious that Master Xuanzang's translation principles are more universal.
Third, cultural contribution.
We can see that there are many nouns in Buddhism and Taoism, which are actually the sequelae left by the translation of Buddhist scriptures in Wei and Jin Dynasties. At that time, when Buddhism first entered China, people liked to use metaphysical concepts and nouns such as Taoism to set Buddhist scriptures. This is called Geyi, but I didn't know the difference was more than108,000 miles. Therefore, Roche completely abandoned the practice of "Geyi" and painstakingly created many Buddhist proper nouns, thus avoiding the confusion between Buddhism and China local metaphysics caused by the use of nouns, which is remarkable to Roche. However, the performance of Roche's Chinese attainments in translating classics has, to a serious extent, influenced the literature of China as a whole.
Needless to say, Xuanzang's contribution to the only knowledge was that he founded the Faxiang Sect and promoted the only knowledge school. However, the legal line is a bit too high and too narrow, which is not easy to be accepted by Chinese people. In India, this is regarded as Mahayana by Mahayana Buddha and liberation day by Mahayana Buddha. I won't say much about this. To sum up, The Tale of the Western Regions of Datang is now regarded by Indian scholars in Central Asia as a beacon to illuminate the history of this region. Because these areas don't have the habit of formally recording history in clear text, no matter who studies the history and culture of this area, they can't avoid the book "The Tale of the Western Regions of Datang".
Roche's translation is:
In the third year of Emperor Hongdi in the late Qin Dynasty (40 1), Yao Xing attacked and welcomed Roche into Chang 'an and Xiaoyao Garden Pavilion, where he was treated with courtesy and became a Buddhist teacher. A large-scale translation field was organized in Chang 'an, and Roche was invited to preside over the translation of classics. After more than ten years, Roche devoted himself to translating classics and aphorisms. According to Sanzang Tales, Luo Shi translated 35 classics and 294 volumes during Hongzhi's four to fifteen years. Among them, the Great Prajnaparamita Sutra, the Short Prajnaparamita Sutra, the Miraculous Lotus Sutra, the Diamond Sutra, the Vimalakīrti Sutra, the Amitabha Sutra, the First Lengyan Sutra, the Theory of Ten Living in Piposha, the Theory of the Middle Way, the Theory of Hundred Ways and the Theory of Twelve People are important. The translated classics are very extensive, focusing on Mahayana classics of Prajna Department and middle school essays of Longshu and Tipo Department. The content is faithful and the words are fluent. Although some classics have new translations, they are still difficult to replace, and they are suitable for all ages. No matter the old lady, Xiaomi Sha or dignitaries, almost every family has a copy of their scriptures. Since its appearance, its translation has been circulated for more than 600 years, which can be described as a household name.
Xuanzang:
In the 19th year of Zhenguan (645), with the support of Emperor Taizong, Xuanzang set up a translation institute (National Translation Institute) in Chang 'an. Excellent students who participated in the translation came from all over the country and East Asian countries. He organized a translation workshop at Hongfu Temple in Chang 'an and began to translate classics. Later, it was held in Ji 'en Temple, Beique Hongting and Yuhua Palace. In addition to translating classics and giving lectures, Xuanzang also dictated to his disciples the famous book "The Tale of the Western Regions of Datang", which comprehensively recorded what he saw and heard when he traveled abroad.
In the summer of 648 A.D., Xuanzang presented the translated Theory of Yoga Teachers' Land to Emperor Taizong, asking him to make a preface. Emperor Taizong spent more than a month reading this 100 volume of Buddhist classics, and personally wrote a preface of more than 700 words for Tang Sanzang, praising "Master Xuanzang, the Sect of Buddhism"; Fairy dew pearls, supported by (já, meaning "Xun") can make them bright and moist, and Xuanzang respected them.
In the third year of Yonghui (AD 652), Xuanzang built a five-story pagoda in the west courtyard of Ji 'en Temple in Chang 'an, which is today's Big Wild Goose Pagoda, to store the scriptures brought from Tianzhu. He spent more than ten years translating about 1330 volumes of scripture into Chinese in Yuhua Palace, Tongchuan City. Xuanzang himself is most interested in the "knowledge-only" part. These Buddhist scriptures later spread from China to the Korean Peninsula, Viet Nam and Japan. Tang Gaozong and Li Zhi also respected Xuanzang very much, and once wrote the Hadith on the Three Monks in the Tang Dynasty.
Both preface and record were written by Chu Suiliang, a great calligrapher in the early Tang Dynasty. In 653 AD, the stone carving was placed under the Big Wild Goose Pagoda in Chang 'an Ci 'en Temple, also known as the Preface to the Great Wild Goose Pagoda. It is called the four major holy orders together with Wang Xingman's Preface to the Second Emperor of Zhao Ti Temple in Yanshi, Chu Suiliang's Preface to the Holy Education in Tongzhou, Dali, Shaanxi, and Huairen's Preface to the Holy Education in Wang Xizhi's Collection.
In May of the second year of Emperor Xianqing (AD 657), Emperor Gaozong knelt down and demanded that "if there is no one, turn it over first, if there is one, then later". In September (657) of the second year of Xianqing, Xuanzang made a second request to stay in Shaolin Temple with Luoyang as his escort. "I hope I can get the bones, walk all my life in the mountains, and recite the scriptures in order to answer the prize." The next day, Emperor Gaozong wrote back and refused. In the third year of Xianqing (658), he moved to Ximing Temple. Often disturbed by trivial matters, he moved to Yuhua Temple to concentrate on translating the scriptures. Celebrating five years, the Great Prajna was translated. This sutra is 200,000 praises from the Vatican, and it is voluminous. Every time the disciple asked for abridgement, Xuanzang was very cautious and didn't delete a word. In three years (663), Long Shuo finally translated this masterpiece with as many as 600 volumes.
Since then, Xuanzang's body and mind have been greatly weakened. In the first year of Linde (664), after translating the five spells of 1, it became a masterpiece. He died in February of the same year. According to records, there are 75 translated classics before and after Xuanzang, with a total volume of 1335. The translated classics were later called new versions. He also dictated the "Datang Western Regions" written by the debating machine. The book describes the 1 10 cities, regions and countries that Xuanzang experienced in the west of Gaochang, including their size, geography, agriculture, commerce, customs, literature and art, language, writing, currency, kings, religion and so on. It is not only an important document to study the ancient history, religious history and the history of Sino-foreign relations in Central and South Asia. There are many versions handed down from generation to generation, and these three ancient versions have important reference value for sorting out and studying the records of the Western Regions in the Tang Dynasty. In addition, Xuanzang also ordered China classics such as Lao Zi to be translated into Sanskrit and spread to Tianzhu.