세계의 현존하는 대장경의 문제점과 일상용어로의 번역 = The Problem of an Adequate Translation of the Tripitaka into the Korean Vernacular of Today
저자
전재성 (빠알리성전협회)
발행기관
동국대학교 전자불전연구소(Institute of Electronic Buddhist Texts & Culture Content)
학술지명
권호사항
발행연도
2003
작성언어
Korean
주제어
KDC
223.5
자료형태
학술저널
수록면
37-62(26쪽)
제공처
Unfortunately the great majority of Korean scholars - if not all (not to speak of the general public, though well educated) hold the Chinese Tripitaka, the Japanese Tripitaka & the Tibetan Kanjur & Tanjur in such great veneration that the question of their validity & accuracy in rendering the original (then before the ancient translators) does not even come to their mind. Since few of these scholars have sufficient knowledge of the various languages involved. and not enough experience with the intricate philological problems they encounter, when in front of a real problem, more often than not, they will be quite unable to judge wether the translation given is correct or beside the point.
Here a few examples: The Chinese and the Tibetan versions both render the Pali-term arahant (Skr. arh-ant) as if its meaning were "slayer of enemies(Chin. 殺敵; Tib. dgra bcom pa)", which points to a Sanskrit-compound : "ari-.han", whereas "arahant" means "deserving, worthy, meritorious, one who has achieved great distinction by mastering enormous difficulties." It might be a deliberate replacement of the Pali-term by a tantric one, to give a new meaning to an old title, or be based on a pun already current in India, or no more than a misunderstanding.
Again when translating from the Buddhacarita the Chinese, Japanese & Tibetan versions of the Sanskrit sequence "kramena garbha^(-)dabhinihsrtah" come up with "when in due course he had issued from the womb (Chin. 漸漸從胎出, tib. 'mn'al nas mn'on par n'es par byun' ba gzˇug mjes te; Jap.'順調な 經過を 經て 胎より出た とき)' while the correct reading would be: when at the right time he had issued from the womb."
Considering a modern Japanese translation of the Tibetan Kanjur, for instance a Madhyamaka text by Teramoto, the lack of knowledge of the mechanics of Tibetan grammar, for example the adjectival framing of substantives, makes his translation unnecessary difficult to understand.
So is the rendering by Hayasi of the Pali sentence "catta^(-)ro me bhikkhave a^(-)ha^(-)ra^(-) bhu^(-)ta^(-)nam va^(-) satta^(-)nam' thitiya^(-) sambhavesinam' va^(-) anuggaha^(-)ya", occuring in the Puttamam'sasutta of the Samyuttanik^(-)aya, as given in his Japanese Pali Tipitaka to mean, "For the welfare of sentient beings & living beings so that they may stay on in their present state and to enable them to seek rebirth these four kinds of food are given." (Jap. 比丘等よ 有情或は 衆生の 住し 再生を 求め 資益の だめに それらの 四食あり)quite difficult to grasp for a Japanese reader showing the translator's insufficient mastery of Pali grammar & vocabulary. while the correct translation would be: "These are the four kinds of nourishment for the maintenance of beings that have already come to birth, & for the forwarding of those who seek to come to be."
In a similar way Shaibi's translation of the Chinese version of the A ̄ga ̄ma sentence, which is readaing "尊者摩詞拘希羅 於此六觸入處如實知見明覺悟慧無間等 是名爲明(雜阿含經九. 251)" renders it in the Japanese Taisho Tipitaka according to the spacing adhered to in the chinese original: 尊者摩詞拘希羅 於此六觸入處 如實知見明 覺悟慧無間等 是名爲明. as if it were: 尊者摩詞拘希羅, 此の 六觸入處に 於て 如實に 知見し 明に 覺悟し 慧無間等なる 是れを 明と 爲す. Yet the Taiwanese Bukwangpitaka uses a quite a different spacing rendering it: 尊者摩詞拘希羅! 於此六觸入處 如實 知 見 明 覺 悟 慧 無間等 是名爲明" But when this same sentence preserved in the Tripitaka Koreana, is translated into Korean on the basis of the Japanese National Tripitaka-version, the translator shows off his inadequate understanding of the Pa ̄li-term pha ̄ssa ̄yatana(觸入處) by rendering it clumsily as "organ, that is bumped into", while "contact-organ" would have been the correct translation. Again when translating the Pa ̄li-sequence "pan~n~a ̄ya abhisamayo(慧無間等)", the translator gives it in the Korean version as "if the wisdom is impartial" while the correct rendering would be "to understand according to wisdom."
As with the orthography so it is with the supposed pronunciation of a Pali- &Sanskrit-word into Chinese or Tibetan, for instance. Many variants are met with, so too in the case of arahant: 阿羅漢, 阿盧漢, 阿羅呵, 阿黎呵, 適羅局帝. In this respect, the way in which Korea translators & speakers render the supposed "proper" pronunciation of an Indian term shows a tendency to substitute a conventional Korean articulation [for instance "웨, 위(we, wi)"]for ve & vi in "Veda" & "Avidya ̄", since the nature of the sound in its position (after consonant or vowel) is not understood & the proper pronunciation taken to be difficult. To give in a translation that aims to be accurate a proper rendering of orthography & pronunciation as well as of the grammar in relation to sense is difficult enough but a problem that can be solved more easily than finding proper modern equivalents in everyday-speech for Pali expressions of great importance & precision.
The Chinese text, just as, for instance, the English, French & German versions, has its own way to identify key words & phrases. Of course, the less the Pali is understood the more foggy the translation will be. The translator should endeavor to clearly differentiate between the various terms as the meaning depends on the syntactical construction & semantical gradation.
When comparing early renderings of various translators into Chinese as to the differentiation of key terms, it is easy to see that they were often enough quite unable to clearly distinguish between them due to lack of understanding of the intended meaning & lack of ability to make use of the resources of the languages involved. That is not, of course, to take away in the least anything of their great merit.
Evidently, only when the Pali is fully understood can a proper translation be attempted, and likewise only when the resources of the modern vernaculars into which the intricate subtleties of Buddhist terminology have to be translated are fully mastered, an adequate rendering into everyday modern speech can be successful. In order to achieve these high aims, humbly endeavoring to give due respect to the teaching of the Buddha, the Pali Text Society of Korea intends to apply all its resources, as far as possible, to this great task.
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