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竺法護的翻譯初探

A Tentative Study of the Translation works of Master Dharmaraksha

摘要


本文嘗試探討竺法護的傳記中與其譯經相關的問題以及其翻譯的經典中的一些問題。竺法護翻譯經典數量很多,而最重要是他譯的經典包含的類型很多,大部份是大乘經典。從法護的譯經,我們可以說初期大乘經的翻譯經典的來源可能很複雜,大部份是由中亞到中國,經典的原始文字可能是中亞各國不同的俗語,特別是犍陀羅俗語。竺法護要依賴中國助手幫助翻譯,所以文字風格、文筆順暢與否要看助手的國學程度而定。法護翻譯經典的內容雖然不一,但卻有其共同的公式。許多相似的公式,可能表示某些經典故事的共同的來源。而有些經典的內在結構不連貫及疏散,可能代表經典原來本不是同本經,而是後來的編集者把不同的故事或部份合成長的經典。

並列摘要


This article attempts to state the related issues of the translation of Buddhist texts in the early translator Zhu-Fahu's biography and the problems related to his translated texts. Zhu-Fahu has translated many texts and most important is that his translated texts included many different kinds of Mahayana texts. From Fahu's translated texts we can say that the early Mahayana texts were from many different areas, mainly were obtained from Central Asia. The original languages of the texts were the different Prakrit of Central Asia, Particularly Gandarian. Fahu depended on his Chinese Assistants to do translation work. The content of Fahu's translated texts may be vary, however, they share certain kinds of formulatary patterns. These patterns may indicate the common origin of some stories of Buddhist texts. Nevertheless, some of the structure of certain texts are not consistent and very loose which may indicate the particular text was combined with different stories or parts from different origins, and later compiler compiled them together which becomes a long text.

參考文獻


Zürcher, Erik(1972).The Buddhist Conquest of China.
John J., J.(1975).Buddhist Chinese etymological notes.Bulletin of the School of Oriental and African Studies.38(3),581-585.
John J., J.(1977).The Arapacana Syllabary in the Old Latitavistara.Bulletin of the School of Oriental and African Studies.40(1),85-95.
John J., J.(1982).Amitabha and Avalokitesvara in an Inscribed Gandharan Sculpture.Indologica Taurinensia.10,68.
呂澂(1988)。中國佛學思想概論

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