星期二, 9月 04, 2018

(轉載)警惕巴利經典翻經譯中的偏譯見

作者: metta
不时有人在推荐一个“汉译巴利三藏app”,于是就选了一篇特别重要的经典译文来看,这篇就是《中部 131 一夜贤者经》。但注意到译者把本来该译成“过去时”的地方,都译成了“过去世”,“时”与“世”,一字之差,就会把人人可用的修行方法变成奇怪 不合理的方法。下面摘一段译文:
“      不追忆过去,
       不期待未来;
       过去已过去,
       未来未到来;
       对现在之法,
       当处即观照。
       智者增修彼,
       不羁.不动摇。

       热忱今日事,
       谁知明日死?
       绝没有不与
       死大军相约!

       如此热忱住,
       日夜不懈惰;
       此一夜贤者,
       寂静牟尼说。

      273. 诸比库,如何是追忆过去呢?追忆‘过去世有如此之色’而喜欢其处;追忆‘过去世有如此之受’而喜欢其处;追忆‘过去世有如此之想’而喜欢其处;追忆‘过去世有如此之行’而喜欢其处;追忆‘过去世有如此之识’而喜欢其处。诸比库,这就是追忆过去。
      诸比库,如何是不追忆过去呢?不追忆‘过去世有如此之色’而喜欢其处;不追忆‘过去世有如此之受’而喜欢其处;不追忆‘过去世有如此之想’而喜欢其处;不追忆‘过去世有如此之行’而喜欢其处;不追忆‘过去世有如此之识’而喜欢其处。诸比库,这就是不追忆过去。

注意这里把对偈颂里追忆过去的解释翻译成“追忆‘过去世...’” ,这就有问题了。按照上下文,正确的译法应该是“过去时”,而不是“过去世“”。我见到的以前的三个中译本都没有翻译成过去世。最早的元亨寺版:“
“然者,诸比丘!如何为‘追过去?’‘于过去时有如是色。’于此随起喜悦。”  香港萧式球老师的译本 http://www.chilin.edu.hk/edu/report_section_detail.asp?section_id=60&id=455 和庄春江老师的译本http://agama.buddhason.org/MN/MN131.htm ; 也都没有翻译成过去世,大家可以直接打开看。

这里涉及到的关键巴利字addhāna ,按照字典可以翻译成‘时’,也可以翻译成‘世’,正确的选择应该考虑上下文的合理性。对于这个巴利字,
这里6楼有比较清楚的说明 http://bbs.sutta.org/thread-3990-1-1.html 。
 
 在这个APP的翻译出来之前,其它的三个译本早就有了;而且论坛上也讨论过“过去时”、“过去世”的翻译问题;那么译者坚持翻译成过去世,应该就是受他们那种必须观过去世的观念的影响。按他这种翻译,“勿追于过去”就是看到过去世的情况不起贪爱,那么他们就可能说按照这里的经典,就需要练习观过去世并且看到过去世不起贪爱了。但是大多数人也看不到过去世。如果一个人有很好的定力看到了过去世,因为有定力镇服了五盖,那时候是没有贪爱生起的,那么这种观法就没什么实际意义。

同时还有另一个问题:这样翻译的经文就没有涉及今生今世的过去了,而我们脑子里追忆的最多的却是今生今世的过去。比如看到某个异性起了贪爱放不下老在想。一个比库要这样就麻烦了,比如有的就还俗了(《阿姜曼尊者传》里就有例子)。不还俗而犯色戒就更麻烦。 所以,忆起今生今世的过去时不起贪爱,才是更急切需要修的。
所以翻译成“过去世”是有问题的,而翻译成“过去时”能够既涵盖今世也涵盖过去世,这样才是全面和正确的。

译者过去对经典的解读就有因偏见导致的错误。因为他们主张先修止在修观,受其影响就弄出慧解脱也有禅那甚至无色定了。
比如他说:“第六种慧解脱阿拉汉,是他们除了四禅,还拥有无色禅空无边处的定力。第七种慧解脱阿拉汉,则拥有识无边处的定力。第八种慧解脱阿拉汉,是拥有无所有处定的定力;”http://bbs.sutta.org/forum.php?mod=viewthread&tid=8020&highlight=%E6%85%A7%E8%A7%A3%E8%84%B1

他这种观点直接违背经典,因为经典里直接说,慧解脱没有无色定:“比丘們!哪種個人是慧解脫者呢?比丘們!這裡,某個人不以身觸後住於那些超越色的無色寂靜解脫,但,他以慧看見後,諸煩惱被滅盡,比丘們!這個人被稱為慧解脫者” http://agama.buddhason.org/MN/MN070.htm

他的观点也违背他导师的主张,因为他导师都说慧解脱没有证得禅那:“问74:根据禅师开示,要达到观禅必须具备强而有力的定力,但须师摩经里的阿罗汉们却未有止禅,可否请禅师对慧解脱作个解析? 答74:慧解脱就是没有证得任何禅那、只是通过修行纯观禅而证得解脱,...” http://bbs.sutta.org/thread-7989-11-1.html 。

这就说明译者比较轻率地下结论。如果严谨地对经典和他人的观点全面考证然后取其合理的观点,也就能够避免这种错误。不过严谨就要花很多时间,比如庄春江老师和香港译经组萧式球老师他们翻译的经文,都是多少年心血的积累。

 
《中部》131-134连续四篇经文讲一夜贤者偈,这样反复强调在中部经典里是绝无仅有的,说明一夜贤者偈是极其重要的,所以一定要严密准确地学习和了解。133经从六入处的角度讲,http://agama.buddhason.org/MN/MN133.htm ;可能更容易直观地把握。

最后说下译文的质量。本来巴利经文对‘’追过去‘’的解释很简单明了,就是想到过去如何如何,就在那里心生欢喜,但是APP的译者翻译成“而喜欢其处”,也就不明不白了。既不是按照巴利语的直译,也不是让人一读就懂的意译,比已有的版本译得都更难懂。

 所以,学习汉译巴利经典,推荐萧式球老师为首的香港译经组的译本 
http://www.chilin.edu.hk/edu/report_section.asp?section_id=5和庄春江老师的译本 http://agama.buddhason.org/。 

 愿正法久住!
Ciraṃ tiṭṭhatu saddhammo ! 

星期四, 5月 03, 2018

Ven. Dr. Kakkapalliye Anuruddha Nayaka Thera

http://www.dailynews.lk/2016/11/14/features/98981
Ven. Dr. Kakkapalliye Anuruddha Nayaka Thera
Erudite Pali scholar and Buddhist educationist
Venerable Dr. Kakkapalliye Anuruddha Nayaka Thera passed away on September 29, 2013. In commemorating him, the trustees of the Sati Institute, Udupila, Delgoda, a monastic educational centre established by the Venerable Thera towards the latter part of his life, held a series of pinkamas at the institute on November 5, 2016.
This appreciation is to reflect on his life and work as a scholar and teacher in Pali and Buddhism and Buddhist educationist here and abroad.
The Venerable Thera was born on January 20, 1929 in Kakkapalliya, a locality in the district of Puttalam. In a family of 11, he was the ninth. He entered the Sasana at the age of nine at Sri Nimesharamaya, Ponnankanniya. His monastic teachers were Venerable Mudukatuve Nanarama Thera, a senior lecturer at Vidyalankara Pirivena and Venerable Pannankanniye Medhananda Thera. He received his early monastic education at Maliyadeva Pirivena, Kurunagala, and entered the University of Ceylon (Peradeniya University) subsequently, and got a distinction pass in his first degree offering Pali as his special subject. He worked for some time at Peradeniya Department of Pali and Buddhist Studies as an assistant lecturer.
A landmark in the academic career of the thera is his joining Lancaster University, UK, to pursue his doctoral studies. He received his doctorate from Lancaster producing a thesis on the social dimensions of Buddhism.
Venerable Anuruddha’s educational career started as a teacher at Vidyalankara Pirivena, Peliyagoda, which was one of the two leading higher education centres in pre-independent Ceylon. When Vidyalankara was promoted to a university in 1959, the Venerable Thera joined it as a lecturer after completing his first degree at Peradeniya, and actively served there till he left Kelaniya in 1982 to become the first Mahopadhyaya (Vice Chancellor) of the newly established Buddhist and Pali University of Sri Lanka.
The Venerable Thera was first and foremost a teacher who dedicated a good part of his active life to teaching Buddhist studies in particular, Pali, to pirivena and university students. He had the advantage of traditional monastic Pali scholarship which he received from his monastic teachers and elders.
His familiarity with the Pali canon, its commentaries and related literature was uncontested. As a result of this traditional scholarship, he had a phenomenal memory and was so comfortable in quoting from texts in his lectures.
At the same time, he had access to Pali and Buddhist studies in modern university setting. Among his university teachers were the late professors N.A. Jayawicrama, Jotiya Dhirasekera and W.S. Karunaratne, giants of modern academic Buddhist studies in this country. This exposure gave him analytical tools to study the Buddhist texts.
The Venerable Thera was a fine combination of both traditional and modern academic traditions. The Venerable Thera was very confident about his scholarship, and consequently had an imposing personality, and a deep voice which went along with that personality. He was a leader among the Sangha.
A very important chapter of Venerable Anuruddha’s life is his being appointed as the first Vice Chancellor of the Buddhist and Pali University of Sri Lanka (BPU). The university was a brain child of the late Walpola Rahula Maha Thera. Once the idea of the university materialised the unanimous choice of its stewardship was Anuraddha Thera. He interrupted his long and illustrious career at the University of Kelaniya to take over the leadership of the newly established university dedicated for Pali and Buddhist studies in the country.
The thera laid a firm foundation for the university which has evolved to be a substantial residential education centre by now. It is due to his far-sightedness that he was able to enroll the new university in the Union of Commonwealth Universities. Another landmark of the university is that the Venerable Thera achieved was the inauguration of the Sri Lanka Journal of Buddhist Studies, the academic journal of the university.
By the time Venerable Anuruddha retired from BPU, the university was in the world university map.
Since he retired from BPU and University of Kelaniya, the Venerable Thera’s guidance was sought by various Buddhist academic institutes in Southeast Asia. By the time he passed away, Venerable Anuruddha served as a visiting professor at the Centre for Buddhist Studies, University of Hong Kong and was resident and teaching Pali at Chi Lin college, Hong Kong. Prior to that he taught at Fo Guang Shan in Taiwan, Singapore Buddhist Library, Foo Ei Chan Buddhist College and Buddhist Mission, all in Singapore.
In this region there are practically hundreds of men and women and monks and nuns who studied Pali from him.
In addition to teaching Pali and the Tripitaka, Venerable Anuruddha authored a very valuable resource for Pali students, Dictionary of Pali Idioms published by the Centre for Buddhism, University of Hong Kong. In this work, the author has gathered a large amount of idiomatic Pali phrases from all over the Tripitaka, and it is a result of his long academic career dealing with Pali, a task in which few people will be able to compete with him.
A Guide to Pali: Language of Theravada Buddhism is a textbook widely used by students of Pali. In addition to these two works he co-authored with Mary M.Y. Fung and S.K. Siu The First and Second Buddhist Councils: Four Versions: English Translation from Pali and Chinese, a useful compilation for those who pursue higher studies in Buddhism.
One of the last projects the Venerable Thera embarked on was the Sati Institute established in Udupila, Delgoda with the collaboration of Mun Wu Foundation of Hong Kong for training young Buddhist monks in Dharmaduta activities in English language. Unfortunately the thera did not live long enough to witness the fruition of this endeavour.
But the institute remains a monument of his services to the Buddha-sasana worldwide. Venerable Anuruddha’s was a life of a consummate Buddhist monkhood endowed with pariyatti (learnedness) and patipatti (practice) leading to pativedha (realisation).
On the last of these three aspects we are not in a position to make any judgment. But all those who were fortunate enough to associate with him knew without any doubt his pariyatti and patipatti. With his departure the sasana has become poorer. It is time for the young members of the Sangha to come forward to fill the gap created by his demise.
May Venerable Anuruddha attain the supreme freedom in Nirvana!
Professor Asanga Tilakaratne Professor of Pali and Buddhist Studies University of Colombo
**********
Three years have elapsed from the time of passing away of internationally famed Sri Lankan scholarly Buddhist monk Venerable Kaakkapalliya Anuruddha Nayaka Thera.
He was ordained during his childhood, obtained his primary education from Maliyadewa Vidyarakshaka Pirivena in Kurunegala, subsequently pursued his higher education at Vidyalaynkara Maha Pirivena, Peliyagoda and earned his Rajakeeya Panditha degree.
He later entered the University of Peradeniya and continued his studies in English and earned a special degree in Pali with honours.
After completing his higher studies, Ven. Anuruddha Thera served as a lecturer at Vidyalankara Pirivena, becoming very popular amongst the student population.
In 1959, when the Vidyalankara Pirivena was elevated to university status, he was appointed as a lecturer in the Department of Pali Studies.
After a few years of dedicated service, Ven Anuruddha won a scholarship to enter Lancaster University in England and indulged in a research on ‘Buddhist Social Philosophy’, an area hitherto none had attempted to expound, and obtained his Doctorate in Philosophy.
While he was serving as a senior lecturer at Vidyalankara University, Sri Lanka Buddhist and Pali University was established and Ven. Kaakkapalliye Sri Anuruddha Nayaka Thera was chosen as its first Vice Chancellor.
He organised this new Buddhist University very successfully and took every endeavour to establish it on a firm footing. This pioneering service alone is adequate to indicate the success he achieved in his life.
Venerable Kaakkapalliye Anuruddha Thera was a distinctive Bhikku personality, empowered with the knowledge needed for the era. Being knowledgeable does not mean one is an expert in traditional languages and religious philosophies.
Bhikkus are living in a complex era where they will not be able to serve the country and nation with these expertises alone. Humanity is living in an era where modern science, technological advancements and religious and philosophical forces have created a very impulsive and a challenging situation.
A Bhikku who fails to identify, understand and grasp these situations may not be able to perform meaningfully for the betterment of the Sasana.
A Bhikku who has gained awareness of these current trends will only be able to convey the message of the Buddha to the modern world. In view of this Venerable Kaakkapalliye Anuruddha Thera was a very knowledgeable and erudite Monk. He possessed a very wide knowledge in traditional languages and religious philosophies. He was an honoured product of university education.
It is not incorrect to say that Venerable Kaakkapalliye Anuruddha Thera was one of the fewest Bhikkus in Sri Lanka who possessed in-depth knowledge in oriental and occidental languages, science of methodologies and a balanced knowledge in inter subject issues.
Venerable Anuruddha Thera received his higher ordination under his mentor and the chief incumbent of Vidyalankara Pirivena Venerable Kiriwaththuduwe Pragnasara Nayaka Thera and became a part and parcel of Vidyalankara, upholding the traditional values of this great institute. Venerable Anuruddha possessed an exemplary personality.
Though not very tall, in the midst of gatherings, he appeared to be a person with an enormous physique. He had the natural gift of excellent oratory. He had a personality that pleased all around him. Had a sensitive heart when in a painful situation. He had the courage and confidence to express his views without fear or favour.
Venerable Anuruddha Thera can be described as the supreme product of the Vidyalankara tradition.
Considering the erudition and the service to the Sasana of Venerable Anuruddha Thera, the Maha Nayaka Thera of the Malwatta Maha Vihara and its Sangha Sabha, appointed him as the Chief Sangha Nayaka of Sath Korala Maha Disawa. The main objective of Venerable Anuruddha Thera was to produce a group of Bhikku and Bhikkuni well disciplined in Dhamma who could sustain the Sasana. He founded an institute called Sathi Buddha Shiksha Anyathanaya’ for this noble purpose.
Buddhist organisations in Hong Kong, Taiwan and Singapore made generous donations for this Institute and they also established a library here.
Prior to fruition of most of these noble expectations and ambitions, Venerable Anuruddha Thera passed away. Inspite of this, we are pleased to state that the administrative body of the ‘Sathi Buddha Shiksha Ayathanaya’ has taken every step to continue the great services to the Sasana and the Dhamma doctrinal work without any interruption.
The third death commemoration ceremony of Venerable Anuruddha Nayaka Thera fell on November 5.
May he attain the eternal
bliss of Nibbana.
Ven. Dr. Kumburugamuwe Vajira Nayaka Thera,Chancellor, University of Sabaragamuwa

星期五, 2月 02, 2018

泰語收尾音与梵語的関係

การเรียนการสอนภาษาไทย สอนทุกเรื่องราวที่มีประโยชน์ จากครัว จากบ้าน ไปร้านอาหาร จนถึง 3โลก โลกมนุษย์ สวรรค์ นรก ~อาจอรย์นก
🤣
此處的ภาษา, มนุษย์ and ยักษ์ 

bhaasaa, manusya and yaksa
泰語書㝍文完全跟梵文, 音節簡化了。มนุษย์ ยักษ์, 其中ย์ ษ์ 表号無音, 即是不發音的。

以為泰語只有詞語部份有梵文詞干, 原來文法也涉及到梵語的連音規則, 尤其絶對尾音原來跟梵語, 梵語有十個, 泰語简化為8個。
泰語: ง น ม ย ว ก ด บ (ng n m y w k d b)
梵語:ṅ=ng ṇ n m l h. k ṭ t p
泰語中有六個相等於梵語。泰語部份尾音與部份元音結合, 部份不能與尾音結合, 亦等同梵語。

泰語分單元音、复合元音及特殊元音, 這部份亦跟梵語相似, 尤其复合元音。
梵語中有三個絶对語尾: k t ṭ, 泰語中的濁輔音也是三個ก ด บ 作收尾音。
短元音-o โ-ะ 若后面有尾音時, 此元音省去, 此亦是梵巴語常見的文法規則。因此在泰語中, 此音若被删略, 形成書面語看似沒有元音, 如ชก สบ. 

梵语裡有所谓的先行音, 泰語亦在中輔音中有อ 作为前引字, 与高輔音的ห, 作为前引字母, 不發音。
泰語雖然沒有格的变化, 但若連聲規則跟梵語, 也將帶來่教學与学習的難度。


星期六, 1月 20, 2018

滴水回向

滴水回向是南傳佛教一個儀式, 泰國、斯里蘭卡及緬甸都有這儀式。是否重要, 見仁見智。對修襌的居士來說, 泰國大隆波們都認為沒必要做這儀式, 心念一句更實用。


這個儀式並非始於佛教, 先於佛教, 婆羅門教有用水清淨的傳統, 佛陀似乎不讚同用水能淨化的理論, 因此四部巴利經並沒有記載, 接近佛世時期的小部經典亦沒有記載。而是在小部餓鬼事的牆外經的一段經文。本生經中亦有類似的經文, 於是就有滴水回向這儀式。


這儀式是在師父在誦祝福經文時, 居士一邊倒水, 一邉心念回向某某或眾生什麼什麼的。師父誦經完後, 居士就把倒了的水再倒出去淋樹或淋花, 表示將自己所做的功德回向給一切眾生。
泰國的潑水節亦由此而演變來的, 水潑出去某人身上, 即是喻意其功德回向給某人, 被潑水的該感到高興而回潑對方, 即互相祝福的。


這樣的倒水儀式, 我就認為無須傳入中國的南傳佛教, 我們直接用心念回向, 祝福完對象後, 轉回修習業處。這也是泰國廟的隆波林的教導。是有些人就是心多多, 向外求, 要做些什麼的, 那做這樣的儀式才感到做了事。