《維摩詰經》中「異」與「惡」之語意探析

本文主要研究三本漢譯《維摩詰經》「異」和「惡」所相對應的梵文詞，探討三位譯經師的選詞方式。「異」和「惡」分別對應梵文前綴vi-和dus-，又可用於翻譯其他梵文詞語。事實上，梵文中的大部分語素都是多義詞，都可以有多種翻譯，如vi-和dus-有多種意思；漢語的單音詞也大多是多義詞，如「異」和「惡」。一個多義的梵文詞語如何對應到也是多義的漢語詞呢？筆者首先研究《維摩詰經》中「異」的不同語意與其相對應的梵文詞語，將之分成五類：(1)「不同的」：vi-，nāna；(2)「分離」：vi-；(3)「其他的」：anya, para和pṛthak；(4)「不好的」：ku-和(5)表否定：vi-。其次，「惡」之不同語意所相對應的梵語詞語也可分成五類：(1)「不好的」、「壞的」：dur-, a-, ku-, pāpa, paruṣa；(2)「罪過」、「罪惡」：pāpa, doṣa, avadya；(3)「污穢肮髒之物」：gūthoḍigalla, kaṣāya, aśuci-pūti；(4)「惡人」：māra 和(5)「厭惡」：pratigha, an-abhirati。在《維摩詰經》中有關「異」和「惡」翻譯手法，玄奘採取比較類似Nida & Taber (1982)所提出的「形式對應」，利用仿譯讓漢語的表達形式更接近梵文的表達形式，然而翻譯是一種跨文化的交際，過於忠實於源語的語言結構，反而導致無效的交際。反觀羅什的翻譯手法比較類似於「動態對等」，是經過分析、轉換與重新組織，以符合漢語的語言習慣。本文透過梵漢對勘方式，可以更加確切地瞭解「異」和「惡」的語意，而不至於誤讀佛典。最後，本文觀察到玄奘經常保有一貫忠實梵文的詞彙結構，如實地仿譯，卻是硬譯的極端，其譯詞常常無法深耕漢語；反而是羅什的譯詞，順應漢語原有的詞彙，不刻意遷就原文結構，是一種高超的文字般若。

關鍵字

《維摩詰經》；梵漢對勘；異；惡；多義詞

並列摘要

This paper studies the two polysemes yì 異 and è 惡found in the three Chinese translations of the Vimalakīrtinirdeśa and their Sanskrit equivalents. The words yì and è were used to translate Sanskrit prefixes vi- and dus-, but could also be used to translate other Sanskrit words. In fact, most Sanskrit morphemes were polysemous, as were the Chinese. One might wonder how the translators translated Sanskrit polysemous morphemes into Chinese. How did they choose appropriate Chinese words for translation since the equivalent Chinese words were also polysemous? The paper explores the various meanings of yì and è and their corresponding Sanskrit morphemes or terms. Five corresponding patterns are found for each of the two polysemous words. Moreover, the author has found that Xuanzang used what Nida and Taber (1982) called ＂formal correspondence＂ while Kumārajīva employed ＂dynamic equivalence＂ to translate the Sanskrit terms. The former would use loan translation to translate Sanskrit morpheme by morpheme into Chinese, and created some novel Chinese words which never entered the Chinese lexicon. However, the latter attempted to conform to the existing Chinese lexicon, and did not deliberately follow the Sanskrit word structures, and thus his translation would be favorably accepted by the Chinese people.