部落格《銀碗盛雪》提到《法句經》405 偈，了參法師將「tasesu thāvaresu」譯作了「強弱」，然此二字的原意似乎單純指「可動的、不可動的（眾生）」，「強弱」二字似乎是對原文的過度延伸了。
實際上，《正聞出版社》Nārada Thera 的英譯，正是譯作 ‘whether feeble or strong’，而聲稱直接譯自巴利的郭良鋆《經集》629頌也是譯作「無論是弱者還是強者」。淨海法師宣稱他在泰國聽僧人講解巴利《法句經》與《法句經註》，也是翻譯作「強弱的一切眾生」，所以姑且不論「強弱」對或錯，至少在錫蘭、泰國都共用一種《法句經註》，是將此處譯為「強弱」，不能怪罪了參法師過度延伸詮釋。
在達和法師翻譯的《經集》629頌(法鼓出版社)是譯作「戰慄與不戰慄者」，恐怕這樣的詮釋並不妥當。在 K. R. Norman 的《經集》英譯”The Group of Discourses II”,(實際上沒有’The Group of Discourses I’ 出版), 629頌是譯作「moving or still 動的與不動的」，和《銀碗盛雪》版主的詮釋相同。
至於達和法師翻譯的「戰慄與不戰慄者」，tasa 確實有「戰慄」的意涵，而且也有古註將其詮釋為「戰慄者」(未證阿羅漢者)與「不戰慄者」(已證阿羅漢者)，但是，版主還是贊同《銀碗盛雪》將其詮釋作「蠕動的」與「不動的」，代表所有動物，而非代表所有生物。
tasesu: tasa-, Adj.: trembling, frightened. One who has not reached the Nirvana. It is derived from the verb root tas- (to shake). Loc.Pl.m. = tasesu.
thāvaresu: thāvara-, Adj.: immovable, still, firm. One who has reached the Nirvana. It is derived from the verb root thā- (to stand). Loc.Pl.m. = thāvaresu.
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可動、不可動（tasa / thāvarā）
http://mormolyca.blogspot.tw/2012/06/tasa-thavara.html稍早查資料時瞥見的兩個詞吸引了我的注意，在巴利本《法句經》第二十六婆羅門品中有這麼一偈：
Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;
Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ. (Dhp. 405; cf.: Sn. 629)
對應的梵本Udana作：
nikṣiptadaṇḍaṃ bhūteṣu traseṣu thāvareṣu ca |
yo na hanti hi bhūtāni bravīmi brāhmaṇaṃ hi tam || (Udv. 33: 36)
三國吳僧維祇難等人譯出的《法句經》作：
棄放活生，無賊害心，
無所嬈惱，是謂梵志。 (T04n0210_p0572c24-5)
早年了參法師譯作：
一切強弱有情中，彼人盡棄於刀杖，
不自殺不教他殺──我稱彼為婆羅門。
以往在閱讀中文譯本，其實不會覺得「一切強弱有情中」的翻譯有何問題，但是巴利本原文的用字是「bhūtesu tasesu thāvaresu」，比對可知了參法師將「tasesu thāvaresu」譯作了「強弱」，然此二字的原意似乎單純指「可動的、不可動的（眾生）」，「強弱」二字似乎是對原文的過度延伸了。
除了譯者將原有意思延伸之外，「可動的、不可動的（眾生）」這一概念的使用，在耆那教也是很常遇到的，如Uttarajjhāyā第25經就有類似的偈子：
tasapāṇe viyāṇettā | saṃgaheṇa ya thāvare /
jo na hiṃsai tiviheṇa | taṃ vayaṃ būma māhaṇaṃ || (Utt. 25: 23)
由相對應的《經集》大品第九婆私吒經的前後文來看，這類宣說「真正的婆羅門（taṃ vayaṃ būma māhaṇaṃ）」的經典除了根本五戒的教導之外，也有幾分苦行思想的遺痕，如《經集》大品第九婆私吒經結尾：
Tapena brahmacariyena, saṃyamena damena ca;
Etena brāhmaṇo hoti, etaṃ brāhmaṇamuttamaṃ. (Sn. 655)
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nidhāya daṇḍaṃ bhūtesu tasesu thāvaresu ca
yo na hanti na ghāteti tam ahaṃ brūmi brāhmaṇaṃ
(DhP 405)
Sentence Translation:
Who has given up punishing of all living beings, be they trembling or firm,
who does not kill, nor causes another to kill - him do I call a Brahmin.
Sentence Structure:
nidhāya daṇḍaṃ bhūtesu tasesu thāvaresu ca
| | | | | |
V.ger. N.m. N.m. Adj.m. Adj.m. conj.
| Acc.Sg. Loc.Pl. Loc.Pl. Loc.Pl. |
| | | |_______| |
| | | |________|
| | |_______________|
| |_______________|
|__________________|
|__________________________________________________
yo na hanti na ghāteti tam ahaṃ brūmi brāhmaṇaṃ
| | | | | | | | |
Rel.Pron.m. neg. V.act.in. neg. V.act.caus. Pron.m. Pron. V.act.in. N.m.
Nom.Sg. | 3.Sg.pres. | 3.Sg.pres. Acc.Sg. Nom.Sg. 1.Sg.pres. Acc.Sg.
| |______| |_______| | | | |
| |____________| |_______|_________|________|
|_____________________| | |_____|
___________| |_______|
|_____________________________________________|
Vocabulary and Grammar:
nidhāya, V.ger.: having laid down, having put aside. The verb root is dhā- (to put) with the prefix ni- (down).
daṇḍaṃ: daṇḍda-, N.m.: stick, club, punishment. Acc.Sg. = daṇḍaṃ.
bhūtesu: bhūta-, N.m.: living being. Originally it is a p.p. of the verb bhu- (to be). Loc.Pl. = bhūtesu.
tasesu: tasa-, Adj.: trembling, frightened. One who has not reached the Nirvana. It is derived from the verb root tas- (to shake). Loc.Pl.m. = tasesu.
thāvaresu: thāvara-, Adj.: immovable, still, firm. One who has reached the Nirvana. It is derived from the verb root thā- (to stand). Loc.Pl.m. = thāvaresu.
ca, conj.: and.
yo: yad-, Rel.Pron.: that which. Nom.Sg.m. = yo.
na, neg.: not.
hanti, V.: hurts, kills. The verb root is han-. 3.Sg.act.in.pres. = hanti.
ghāteti, V.: causes to kill. It is a causative from the root hān- (to strike, to beat).
3.Sg.act.caus. = ghāteti.
tam: tad-, Pron.: it. Masculine form: so-, he. Acc.Sg. = tam (him).
ahaṃ, Pron.: I. Nom.Sg. = ahaṃ.
brūmi, V.: [I] say, proclaim. The verb root is bru-. 1.Sg.act.in.pres. = brūmi.
brāhmaṇaṃ: brāhmaṇa-, N.m.: Brāhmin, a holy man. Acc.Sg. = brāhmaṇaṃ.
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This verse consists of two related sentences:
1) nidhāya daṇḍaṃ bhūtesu tasesu thāvaresu ca yo na hanti na ghāteti (who has given up punishing of all living beings, be they trembling or firm, who does not kill, nor causes another to kill). This can be further analyzed into the main sentence b) and the clause a):
a) nidhāya daṇḍaṃ bhūtesu tasesu thāvaresu ca (who has given up punishing of all living beings, be they trembling or firm). The subject is omitted, implying the relative pronoun yo (who) from the main sentence. The verb is in gerund, nidhāya (having laid down). The object is the noun daṇḍaṃ (punishment, accusative singular). It has an attribute, the noun bhūtesu (in living beings, locative plural). This word has two attributes, the adjectives tasesu (trembling, locative plural) and thāvaresu (firm, locative plural). They are connected by the conjunction ca (and).
b) yo na hanti na ghāteti (who does not kill, nor causes another to kill). The subject is the relative pronoun yo (who, nominative singular). There are two verbs, hanti (kills3rd person, singular, active, indicative, present tense) and ghāteti (causes to kill. 3rd person, singular, active, causative, present tense). They are both negated by two negative particles na (not).
2) tam ahaṃ brūmi brāhmaṇaṃ (him do I call a Brāhmin). The subject is the pronoun ahaṃ (I, nominative singular). The verb is brūmi ([I] say, 1st person, singular, active, indicative, present tense). The object is the noun brāhmaṇaṃ (Brahmin, accusative singular). It has an attribute, the pronoun tam (him, accusative singular).
3 則留言:
謝謝學長的補充。
會讓我直覺「強弱」二字是過度延伸的因素之一是耆那教並不是如此使用這兩個詞的，另外在Rhys Davids的巴英字典也猜「tasa」的戰慄意涵是衍生自「moving, running」，且指其常與「thāvarā」合併使用，指陳「可動的、不可動的眾生」。
如此一來，將「tasa / thāvarā」解作「強弱」、「戰慄與不戰慄者」是否也可以算是「註釋書觀點影響了經典的詮釋」之一例？
「註釋書觀點影響了經典的詮釋」這句話有「語病」，因為「註釋書」就是「經典的詮釋」。
我猜，你想說的是「「註釋書觀點影響了「其他的」經典詮釋」」。
或許該這麼說：註釋書觀點影響了後人對經典的理解（或詮釋），然該註釋書觀點真的是經典本意嗎？
張貼留言