試論道安翻譯思想之演變

On the Development of Dao An's Translation Theory

10.29786/STI.200812.0002

余淑慧(Sophia H. Yee)

道安 ； 五失本三不易 ； 譯場 ； 佛經譯論 ； 出三藏記集 ； Dao An ； wu shi ben and san bu yi ； translation center ； Buddhist sutra translation theory ； Collection of Records Concerning the Translation of the Tripitaka

翻譯學研究集刊

11輯（2008 / 12 / 01）

25 - 59

繁體中文

道安是中國早期譯史重要的譯論家之一，而他最為人稱道的譯論當是〈摩訶鉢羅若波羅蜜經抄序〉一文提出來的「五失本」「三不易」(簡稱「五失三不」)。有晉以來，論及此譯說的學者眾多，影響遍及翻譯史，佛教史以及中國思想史。一個有趣的問題是：儘管各領域的學者專家都頗有默契，一致認為「五失三不」足以代表道安的翻譯思想，各家對「五失三不」的解讀往往南轅北轍，截然不同。其中最大的歧異莫過於有的學者認為「五失三不」是譯經的錯誤與困難，有的學者則以為「五失三不」是譯經的方法、準則、或甚至是一般翻譯的最高指導原則：亦有學者折衝於上述兩大論述陣營之間，不能決定道安究竟是支持直譯，還是擁護意譯，或者本來主持意譯，後來轉成直譯，因為就這一群學者看來，道安似乎會在同一篇經序裡提出兩種本質上相互矛盾的見解。文化譯學理論學者勒弗維爾(André Lefevere)曾提到：翻譯並非來自真空。同理，翻譯理論也不能自外於譯本生產與使用的特定脈絡。有鑑於此，本文首先從譯學的角度出發，全面審視道安分別收錄於《出三藏記集》的二十一篇經序，將「五失三不」置於文本產生的先後脈絡，釐清其發展軌跡與演變，重新勾勒道安的翻譯思想。於此同時，本主亦結合當時道安置身的譯場，分析其譯說之所以演變的可能原因。就本文初步的分析結果，道安的譯說的確有前後期的分歧，而其轉變的最大關鍵是後秦國主贊助的長安譯場。換言之，「五失三不」這一譯論是譯場這一特定的文化空間，也是文化傳統、經濟力量與政治力量相互運作之下形塑出來的產物。

Dao An is one of the earliest major Chinese translation theorists. His most praised teaching of wu shi ben 五失本 and san bu yi 三不易 is contained in ”Introduction to the Exegesis of the Mahā prajńā pāramitā sūtra,” one of his famous preface writings Numerous scholars have discussed this teaching since the Jin dynasty. And its influence is felt throughout the history of translation, Buddhism, and Chinese philosophy. Nonetheless, an interesting issue arises from the differences in the interpretation of this teaching or theory. Certain scholars claim that the theory refers to translation errors and difficulties: some contend that it is a methodology, a standard which translators have to meet, or even a guiding principle for translators to follow; and still another group of scholars is camped in the middle of these two extremes, arguing Dao An initially defended free translation but went on to change his mind, their evidence being that Dao An presented two fundamentally contradictory views in the same preface. Cultural translation theorist André Lefevere has a maxim to the effect that translation does not occur in a vacuum. Similarly, translation theory cannot be detached from the specific contexts of translation production and use. In light of this, this paper examines Dao An's twenty one sutra prefaces collected within the Collection of Records Concerning the Translation of Tripitaka 出三藏記集 in order of composition to trace the development of his theory of wu shi ben and san bu yi, and thus draw a fresh sketch of his ideas about translation. At the same time, this paper also puts this development of his thinking in cultural and political context in order to understand its conditionality-why did his thought develop in this way. My preliminary analysis leads us to the conclusion that Dao An's thought can be periodized into an initial and a mature phase, and that the key to understanding this change in his thinking is the translation center 譯場 located in the capital city Chang-an. In other words, Dao An's theory of translation arose out of the specific cultural space of the translation center; it took form and evolved in a nexus of cultural, economic and political forces.

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