利用「翻版」研究中古汉语演变：以《道行般若经》「异译」与《九色鹿经》

A Study of the Evolution of Middle Chinese Using "Modified Versions": Case Studies of the "Tao-hsing Pan-jo Ching" and Its Later Modifications and the "Chiu-se-lu Ching"

笔者在拙文中使用两个概念，一是「异译」，意为为同一部经典由不同译者翻译的不同版本：二是「翻版」，意为後来的「译者」基本照本全抄前人翻译的经典，仅仅对个别词汇表达做了修改，用现代语言来讲就是复制。东汉支娄迦识译《道行般若经》有几部「异译」，如吴支谦译《大明度经》、前秦竺佛念译《摩诃般若钞经》、後秦鸠摩罗什等译，而《大明度经》及《摩诃般若钞经》基本上都是《道行般若经》的「翻版」。但是，从汉语史研究的角度来说，他们的「翻版」恰恰为我们研究了解汉语语言变迁提供了宝贵的资料。如果我们着眼於支谦、竺佛念等译者是如何对支娄迦谶译进行的修改，那麽我们就能够追溯从东汉到晋代语言的变迁。正如後代译者们「翻版」《道行般若经》一样，被後代译者们「翻版」的经典应该还有。如果最早的汉译与之後的”翻版”都还存在，那麽它们就是研究中古汉语演变的极好材料。《九色鹿经》正是这样一部经典。《九色鹿经》有三种不同版本，此外《经律异相》（516年成书，作者宝唱）中也收进了这一经典，毫无疑问它也是《九色鹿经》的「翻版」。前三部版本以及後一部宝唱本，无论在内容上，还是在语言上都有相当明显的差异。拙文通过语言的分析，揭示《九色鹿经》诸版本之间的关系，阐明文中所举一些词汇的变迁。

In this paper, I use the following two concepts: (1) i-i ”异译” different translation”, meaning a different translation of the same text by a different translator; (2) fan-pan 翻版 ”modified version”, meaning a version which a later ”translator” or an editor produced, by basically copying a pre-existing translation with a limited replacement of words.There are seven Chinese translations of the Astasāhasrikā Prajñāipāramitā. Amongst them, the Tao-hsing pan-jo ching 道行般若经 (translated in 179 C.E.) by Lokaksema is the oldest, followed by Chih Ch'ien (fl.ca. 220~257 C.E.), Chu Fo-nien (translated in 382 C.E.), Kumārajiva (translated in 408 C.E.) and so on. In reality, the translation s by Chih Ch'ien and Chu Fo-nien are basically ”modified versions” of the Tao-hsing pan-jo ching. From the viewpoint of the historical study of Chinese, these ”modified versions” are valuable as they provide us with important information for understanding the various changes which have occurred within that language. If we focus on how these translators modified Lokaksema's translation, then we are able to trace the changes and developments of the Chinese language from the Eastern Han to the Chin Dynasties.As the Tao-hsing pan-jo ching was modified by later translators, there must be translations which are merely ”modified versions” of previous translation s. If both an original translation and its modified version still exist, then they will be excellent material by which to study the evolution of Middle Chinese.The Chiu-se-lu ching 九色鹿经 is one such example. This text may have been first translated no earlier than the middle of the third century. The Chinese Buddhist Canons contain three different versions of this and the famous Buddhist Anthology, Ching-lu-i-hsiang 经律异相, compiled by Pao-ch'ang in 516 C.E., contains another modified one as well. As the language and the contents of these four differ from one another, the interrelationship among them and the changes of their vocabularies will be discussed in this article.