2019年2月22日 星期五

歐洲學者孔茲的《心經》英譯本為什麼那麼盛行?

歐洲學者孔茲的《心經》英譯本為什麼那麼盛行?



 http://blog.yam.com/heartspirit/article/4112416


 孔茲是是近代著名的『般若經』專家,他的《心經》翻譯精確度極高,幾乎被視為標準英 譯本,其地位等同於玄奘的中譯本。


孔茲(Edward Conze,1904 - 1979)原籍德國,是近代研究般若經典最著名的學者。



在歐 美,這位偉大的佛學翻譯家最常被拿來和西域的鳩摩羅什與中國的玄奘相提並論。



他在長 達二十年的譯經工作中,完成般若經相關的經典達三十本之多,其中也包括了《金剛經》 與《心經》。



 ●翻譯精準,無可取代的英文版《心經》



心經雖被譯成多國語言,但無論是任何語言翻譯,在翻譯過程中,似乎是很難避免語意的 流失,畢竟很難有兩個語言能表現完全相同的意境。



那麼孔茲的心經為什麼值得閱讀呢? 孔茲譯本的最大特點是用語精準,並能完整呈現梵文心經裡的過去進行式、被動式等時態 表達。



這些時態對於解析心經原意是很大的關鍵,可惜在玄奘或鳩摩羅什的中譯本裡並未 表達出來。



因此,仔細閱讀孔茲的譯本,留意時態的表現,有助於深入了解《心經》文句 的原始相貌。



●學問和修行兼備的佛學翻譯家 孔茲十三歲時開始接觸佛教。如同西域的鳩摩羅什、中國的玄奘,或是日本的空海,



這些 《心經》的古今譯者都是語文天才,孔茲也是如此,二十四歲時已通曉十四種語言,包括 了梵語。



三十多歲正式投入佛教研究,時值第二世界大戰初期,當時他接觸到鈴木大拙的 佛學著作,一下子就著迷了,並將後來的生命歲月全都奉獻給佛教。



其最重要的翻譯是般 若經典,乃是大乘佛教的基礎教義。 孔茲不僅在佛教領域是優秀學者,他也實踐修行,特別是禪定冥想。



雖然有人質疑,研究 佛教思想,不該涉入個人的宗教體驗,



但是孔茲如此解釋:「把佛學陳述作為一個可理解 的、可能被信賴的、正確的系統的同時,



本人從來沒忘記佛學真正的目的是為了使我們能 從這世間獲得解脫因而建構的一種修行上的方便。」



顯然孔茲把研究作為修行,在研究佛 法的當下盡己所能去實踐佛法,甚至體悟真實!



孔茲最有名的著作《佛教國》(俗稱『康斯佛教』)於1951年發行,影響歐洲思想界甚鉅 ,到目前為止,已經有法、德、美、義、荷、日等多國譯本,



頗負盛名。



此後還有《佛教 徒三十年研究》、《印度佛教徒的思想》等許多著作出版。



英譯版本E. Conze http://kr.buddhism.org/zen/sutras/conze.htm



 THE HEART SUTRA



 Om Homage to the Perfection of Wisdom the Lovely, the Holy !



 Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond.



 He looked down from on high, He beheld but five heaps, and He saw that in their own-being they were empty.



 Here, O Sariputra, form is emptiness and the very emptiness is form ;



 emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness,



 that is form, the same is true of feelings, perceptions, impulses, and consciousness.



Here, O Sariputra, all dharmas are marked with emptiness ;



they are not produced or stopped, not defiled or immaculate, not deficient or complete.



 Therefore, O Sariputra, in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness ;



No eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables or objects of mind ;



 No sight-organ element, and so forth, until we come to : No mind-consciousness element ;



There is no ignorance, no extinction of ignorance, and so forth, until we come to :



There is no decay and death, no extinction of decay and death.



There is no suffering, no origination, no stopping, no path. There is no cognition, no attainment and no non-attainment.



Therefore, O Sariputra, it is because of his non-attainmentness that a Bodhisattva,



 through having relied on the Perfection of Wisdom, dwells without thought-coverings.



 In the absence of thought-coverings he has not been made to tremble, he has overcome what can upset,



 and in the end he attains to Nirvana. All those who appear as Buddhas in the three periods of time fully awake to the utmost,



right and perfect Enlightenment because they have relied on the Perfection of Wisdom.



Therefore one should know the prajnaparamita as the great spell, the spell of great knowledge, the utmost spell,



 the unequalled spell, allayer of all suffering, in truth -- for what could go wrong ?



By the prajnaparamita has this spell been delivered. It runs like this : gate gate paragate parasamgate bodhi svaha.



 ( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! -- )



This completes the Heart of perfect Wisdom.


 (Translated by E. Conze) 



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