《释轨论》译者考述

A Textual Study of the Translator of Vyākhyāyukti

《释轨论》是世亲所著的一部重要论典,素称阐述经典解释的方轨之论。主要阐释了如何解释经典的五种诠释方法,这些方法既适用于书面的经典解释,又适用于口头的经典讲解,因而具有理论和实践的双重价值。另外,此诠释法不仅对后世藏文佛教经典论著奠定了解释学理论基础,而且得到了广泛的应用和再阐释,是典型的印度佛教在西藏本土化的表现,也是佛教中国化的有力佐证之一。其原文梵文本已佚失、暂无汉译版、藏文译本存于《丹珠尔》之中,是仅存的完整版。目前学界对《释轨论》有一定的研究基础,但鲜有其译者及翻译史的研究。文章坚持以马克思主义唯物辩证法为指导,采用文献学和历史学的理论和研究方法,通过分析吐蕃时期的《旁塘目录》和《丹噶目录》的相关记载,界定藏译本《释轨论》的翻译时间为公元9世纪左右。在此基础上深入解读其译跋题记中的历史信息,探讨其跋文中所提藏·提凡陀罗热悉达(gtsang-de-wendra-rakshita)和曼殊室利哇玛(manydzu-shri-warma)两位藏译师,指出学界对两名译师的定名和所处年代方面存在讹误。同时通过比较和解析《释轨论》及与之密切相关的两部论著之译跋,对吐蕃时期的经典翻译秩序和翻译原则提出了自己的见解,为《释轨论》在西藏的传播史以及本土化研究提供了素材。

Vyākhyāyukti is a classic masterpiece integrating the methodology of hermeneutics,literary theory,and the meaning of teaching methods,which is known as the theory of the way to explain the classics.Among them,it mainly explains how to interpret the five classic interpretation methods of the classic,including the purpose meaning,main meaning,sentence meaning,consistency meaning,and difficulty answering.This interpretation method is applicable to both written and oral classic explanations,and therefore has dual value in theory and practice.At present,the complete version of Vyākhyāyukti only has a Tibetan translation stored in Tengyur.The research results related to Vyākhyāyukti are all based on its Tibetan translations,but there is little involvement in its translator aspect.The article adheres to the ideological guidance of Marxist materialist dialectics,and uses research methods such as philology and history.Firstly,it points out that due to the inclusion of Vyākhyāyukti in the dkar chag’phang thang ma and dkar chag ldan dkar ma during the Tubo period,its translation date should be earlier than the compilation of these two catalogs,and the translation time should be at least around the 9th century AD.Secondly,a thorough interpretation and analysis of the translation postscript inscriptions of Vyākhyāyukti and two closely related works,namely Vyākhyāyuktisūtrakhand 44 aśata and Vyākhyāyuktit4īkā,will be conducted.The composition of translators in the translation postscript inscriptions,the translation order of the three works,and the two Tibetan translators who appear in them will be discussed.