譯名的規律性與誤題經譯者的判定——“《阿育王傳》爲西晉安法欽譯”獻疑

The Regularity of Translated Term and the Identification of the Chinese Buddhist Scriptures Marked by the Wrong Translator——A Discussion of A yu wang Zhuan Translated by An Fa-qinin the Western Jin Dynasty

我們對徐正考等(2013)的考證提出了不同意見:1.文獻特徵可證:《阿育王傳》五卷、七卷本内容相同;《阿育王傳》東晉可能已見,《阿育王經》譯自梁僧伽婆羅。2.語言特徵方面:舊題安法欽譯《道神足無極變化經》不宜作爲鑒定譯經的語言參照標准;"晉言""道人"等語言證據亦不能作爲《阿育王傳》乃西晉所譯的充分條件。西晉、東晉是譯經史上新舊譯的分段期,官方背景權威譯者的出現,使新譯譯詞在較短時間就具有較高的使用頻率和較廣泛的使用分布,構成了該時期譯經語言的鮮明特色。《阿育王傳》佛教詞語"隨喜""維那"等、專有名詞"夜叉""乾闥婆"等譯名的規律特點顯示該經應譯自東晉之後。

we have some different opinions about the thesis of the paper"Linguistic features and the identification of the Chinese buddhist scriptures which was marked the wrong translato-taking GA yu wang Zhuan’and GA yu wang Jing’for example"written by Xu Zheng-kao,etc.1)Literature characteristics can make sure that the content of the five volumes and the seven volumes of"A yu wang Zhuan"(阿育王傳)is the same,and"A yu wang Zhuan"may appear in the Eastern Jin Dynasty,and"A yu wang Jing"(阿育王經)was translated by Seng qie po luo(僧伽婆羅)in Liang Dynasty.2)"Dao shen zu Wu ji bian hua jing"(道神足無極變化經)marked by An Fa-qin(安法欽)can’t be as the language reference standard of An Farqin’s translations.The linguistic features,such as the words Jinyan(晉言),Daoren(道人)and so on,can’t prove that"A yu wang Zhuan"was translated in the Western Jin Dynasty.The Western Jin Dynasty and the Eastern Jin Dynasty were the segmented period of old and new in the translation history of the Chinese Buddhist scriptures.With the emergence of the official authority translators,the new translated terms have high frequency of use and broader distribution in a relatively short time,which constitutes the unique language characteristic of the Chinese Buddhist scriptures during this period.The regularity of translated terms e.g.Suixi(隨喜),Weina(維那),Yecha(夜叉),Qiandapo(乾闥婆),etc.confirm that"A yu wang Zhuan"may be translated since the Eastern Jin Dynasty.