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摘 要:主要对《道德经》中第42、50章的两种英文译文进行对比赏析。
关键词:《道德经》;译文;赏析
Ⅰintroduction of DAO DE JING and two translators.
“Very little is known about the author of the DAO DE JING, which is attributed to Lao-zi. According to the historian Sima Qian who wrote about 100 BC, Lao-zi lived during the sixth century BC in the state of Chu in China and in the imperial capital Luoyang held the office of shi which in ancient China meant a keeper of the archives and sacred books.” ②
“Stan Rosenthal (born 1933, London) is an English artist most noted for his works inspired by the landscape of Pembrokeshire in Wales. Rosenthal studied art at Southend and Leicester colleges of Art before taking his degree at University College Cardiff. He has taught art at The South Glamorgan Institute of Higher Education, University College Cardiff and Cardiff College of Art. His work is characterized by the use of bold, primary, colors. He translated many Chinese classical into English including DAO DE JING. ” ②
“Charles Muller is an academic specialist in East Asian Buddhism, working primarily in the areas of Korean Buddhism and East Asian Yogacara. Originally from Long Island, USA, Muller presently teaches at the University of Tokyo. He has translated a number of East Asian philosophical texts into English that are available on the Internet.” ②
Ⅱ appreciation remarks
[原文]
道生一,一生二,二生三,三生万物。万物负阴而抱阳,冲气以为和。人之所恶,唯孤、寡、不谷,而王公以为称。故物或损之而益,或益之而损。人之所教,我亦教之。强梁者不得其死,吾将以为教父。(第42章)
Stan Rosenthal's Translation
The Tao existed before its name,
and from its name, the opposites evolved,
giving rise to three divisions,
and then to names abundant.
These things embrace receptively,
achieving inner harmony,
and by their unity create
the inner world of man.
No man wishes to be seen
as worthless in another's eyes,
but the wise leader describes himself this way,
for he knows that one may gain by losing,
and lose by gaining,
and that a violent man
will not die a natural death. ①
Charles Muller‘s translation
The Way produces one, one produces two.
The two produce the three and the three produce all things.
All things submit to yin and embrace yang.
They soften their energy to achieve harmony.
People hate to think of themselves as "orphan," "lowly," and "unworthy"
Yet the kings call themselves by these names.
Some lose and yet gain,
Others gain and yet lose.
That which is taught by the people
I also teach:
"The forceful do not choose their place of death."
I regard this as the father of all teachings. ①
[赏析]
Stan Rosenthal 的译文仍然为意译,Charles Muller 的译文为直译。前者把“阴”、“阳”翻译为“it”和“opposite”,而后者直接翻译为“yin”、“yang”。在道家思想里,“阴”、“阳”是世界的本源,所有事物是由此而来的。它指的是远古混沌的气,不一定是相反的两个事物,所以直译成英语要更好一些,如果必要可以对“阴”、“阳”做简要的解释。
对“万物负阴而抱阳,冲气以为和”一句的翻译,二者也有所不同。Stan Rosenthal 翻译为“These things embrace receptively, achieving inner harmony, and by their unity create the inner world of man”,认为道最后衍生出来的是人内心的和谐。Charles Muller 翻译为“They soften their energy to achieve harmony.”认为 “阴”,“阳”二者的能量最后衍生出来的是万物的和谐。
道家认为道本身包含阴阳二气,阴阳二气相交而形成一种适匀的状态,万物在这种状态中产生。万物背阴而向阳,并且在阴阳二气的互相激荡而成新的和谐体。所以,这种和谐并不仅仅指人内心的和谐,理解为世界万物的平衡、融洽更合适,所以我认为这里Charles Muller 的翻译更合适。
[原文]
出生入死,生之徒,十有三;死之徒,十有三;人之生,动之于死地,亦十有三。夫何故?以其生生之厚。盖闻善摄生者,陆行不遇兕虎,入军不被甲兵。兕无所投其角,虎无所措其爪,兵无所容其刃。夫何故?以其无死地。(第50章)
Stan Rosenthal's Translation
In looking at the people, we might see
that in the space twixt birth and death,
one third follow life, and one third death,
and those who merely pass from birth to death,
are also one third of those we see.
He who lives by the way of the Tao,
travels without fear of ferocious beasts,
and will not be pierced in an affray,
for he offers no resistance.
The universe is the centre of his world,
so in the inner world
of he who lives within the Tao,
there is no place
where death can enter in. ①
Charles Muller‘s translation
Coming into life and entering death,
The followers of life are three in ten.
The followers of death are three in ten.
Those whose life activity is their death ground
are three in ten.
Why is this?
Because they live life grasping for its rich taste.
Now I have heard that those who are expert in handling life
Can travel the land without meeting tigers and rhinos,
Can enter battle without being wounded.
The rhino has no place to plant its horn,
The tiger has no place to place its claws,
Weapons find no place to receive their sharp edges.
Why?
Because he has no death-ground. ①
[赏析]
本章主要讲的是摄生之道。可以分为两个部分,前一个部分举例说明生死的原因,有自然生死的,有因事故致死的。因事故致死的原因是贪图物质太多。后一部分论述善于养生者能够避虎狼,躲兵器,因为他已练就得没有致命的弱点。
道家很讲究养生之道,在Stan Rosenthal的翻译中,他直接把“善摄生者”,翻译为“He who lives by the way of the Tao”,不如Charles Muller翻译的“those who are expert in handling life”更好理解,再加上Charles Muller在上句中已经解释了为什么“人之生,动之于死地,亦十有三”: “Because they live life grasping for its rich taste,”非自然死亡的人数这么多是因为这种人过度追求丰厚的养生物质了,更加接近道家“无为”的思想,清楚明了,所以Charles Muller对这部分的翻译比较贴切。
但是,Charles Muller对“死地”的翻译是“death-ground”,是直译汉语,意思不清楚。Stan Rosenthal翻译为“place where death can enter in.”比较好,简单直接地说出“无死地”的内涵就是修炼到无欲无求的境界,没有致命的弱点,不给死亡留机会。
从以上对两位大师的翻译比较可以看出,对古文的翻译最主要是对原文的理解,对原文理解不同,译文自然也不同。此外,翻译方式不同,译文也不同。从以上对比分析可以看出,Stan Rosenthal更喜欢意译,但是有时可能因为理解有偏差,造成译文和原文差别较大,但是对于不理解中国文化,不了解《道德经》的读者来说,反而更容易读懂。Charles Muller更倾向于直译。但是中国古文艰涩难懂,用词简练,直译有时不能充分地表达出原文的意思,如果不加注释,对于译文读者特别是不了解中国文化的读者阅读会产生很大的困难。
翻译只有更好,没有最好,希望以后有更好的中国古文译文的出现。
Bibliography:
[1].http://www.17xie.com/read-228694.html.
[2]http://en.wikipedia.org/wiki/Stan_Rosenthal.
[3]辛洪娟,高圣兵追寻老子的足迹——《道德经》英语译本的历时描述[J]南京农业大学学报(社会科学版),2008.8(1).
[4]汪榕培.比较与翻译[M]上海外语教育出版社,1997.
关键词:《道德经》;译文;赏析
Ⅰintroduction of DAO DE JING and two translators.
“Very little is known about the author of the DAO DE JING, which is attributed to Lao-zi. According to the historian Sima Qian who wrote about 100 BC, Lao-zi lived during the sixth century BC in the state of Chu in China and in the imperial capital Luoyang held the office of shi which in ancient China meant a keeper of the archives and sacred books.” ②
“Stan Rosenthal (born 1933, London) is an English artist most noted for his works inspired by the landscape of Pembrokeshire in Wales. Rosenthal studied art at Southend and Leicester colleges of Art before taking his degree at University College Cardiff. He has taught art at The South Glamorgan Institute of Higher Education, University College Cardiff and Cardiff College of Art. His work is characterized by the use of bold, primary, colors. He translated many Chinese classical into English including DAO DE JING. ” ②
“Charles Muller is an academic specialist in East Asian Buddhism, working primarily in the areas of Korean Buddhism and East Asian Yogacara. Originally from Long Island, USA, Muller presently teaches at the University of Tokyo. He has translated a number of East Asian philosophical texts into English that are available on the Internet.” ②
Ⅱ appreciation remarks
[原文]
道生一,一生二,二生三,三生万物。万物负阴而抱阳,冲气以为和。人之所恶,唯孤、寡、不谷,而王公以为称。故物或损之而益,或益之而损。人之所教,我亦教之。强梁者不得其死,吾将以为教父。(第42章)
Stan Rosenthal's Translation
The Tao existed before its name,
and from its name, the opposites evolved,
giving rise to three divisions,
and then to names abundant.
These things embrace receptively,
achieving inner harmony,
and by their unity create
the inner world of man.
No man wishes to be seen
as worthless in another's eyes,
but the wise leader describes himself this way,
for he knows that one may gain by losing,
and lose by gaining,
and that a violent man
will not die a natural death. ①
Charles Muller‘s translation
The Way produces one, one produces two.
The two produce the three and the three produce all things.
All things submit to yin and embrace yang.
They soften their energy to achieve harmony.
People hate to think of themselves as "orphan," "lowly," and "unworthy"
Yet the kings call themselves by these names.
Some lose and yet gain,
Others gain and yet lose.
That which is taught by the people
I also teach:
"The forceful do not choose their place of death."
I regard this as the father of all teachings. ①
[赏析]
Stan Rosenthal 的译文仍然为意译,Charles Muller 的译文为直译。前者把“阴”、“阳”翻译为“it”和“opposite”,而后者直接翻译为“yin”、“yang”。在道家思想里,“阴”、“阳”是世界的本源,所有事物是由此而来的。它指的是远古混沌的气,不一定是相反的两个事物,所以直译成英语要更好一些,如果必要可以对“阴”、“阳”做简要的解释。
对“万物负阴而抱阳,冲气以为和”一句的翻译,二者也有所不同。Stan Rosenthal 翻译为“These things embrace receptively, achieving inner harmony, and by their unity create the inner world of man”,认为道最后衍生出来的是人内心的和谐。Charles Muller 翻译为“They soften their energy to achieve harmony.”认为 “阴”,“阳”二者的能量最后衍生出来的是万物的和谐。
道家认为道本身包含阴阳二气,阴阳二气相交而形成一种适匀的状态,万物在这种状态中产生。万物背阴而向阳,并且在阴阳二气的互相激荡而成新的和谐体。所以,这种和谐并不仅仅指人内心的和谐,理解为世界万物的平衡、融洽更合适,所以我认为这里Charles Muller 的翻译更合适。
[原文]
出生入死,生之徒,十有三;死之徒,十有三;人之生,动之于死地,亦十有三。夫何故?以其生生之厚。盖闻善摄生者,陆行不遇兕虎,入军不被甲兵。兕无所投其角,虎无所措其爪,兵无所容其刃。夫何故?以其无死地。(第50章)
Stan Rosenthal's Translation
In looking at the people, we might see
that in the space twixt birth and death,
one third follow life, and one third death,
and those who merely pass from birth to death,
are also one third of those we see.
He who lives by the way of the Tao,
travels without fear of ferocious beasts,
and will not be pierced in an affray,
for he offers no resistance.
The universe is the centre of his world,
so in the inner world
of he who lives within the Tao,
there is no place
where death can enter in. ①
Charles Muller‘s translation
Coming into life and entering death,
The followers of life are three in ten.
The followers of death are three in ten.
Those whose life activity is their death ground
are three in ten.
Why is this?
Because they live life grasping for its rich taste.
Now I have heard that those who are expert in handling life
Can travel the land without meeting tigers and rhinos,
Can enter battle without being wounded.
The rhino has no place to plant its horn,
The tiger has no place to place its claws,
Weapons find no place to receive their sharp edges.
Why?
Because he has no death-ground. ①
[赏析]
本章主要讲的是摄生之道。可以分为两个部分,前一个部分举例说明生死的原因,有自然生死的,有因事故致死的。因事故致死的原因是贪图物质太多。后一部分论述善于养生者能够避虎狼,躲兵器,因为他已练就得没有致命的弱点。
道家很讲究养生之道,在Stan Rosenthal的翻译中,他直接把“善摄生者”,翻译为“He who lives by the way of the Tao”,不如Charles Muller翻译的“those who are expert in handling life”更好理解,再加上Charles Muller在上句中已经解释了为什么“人之生,动之于死地,亦十有三”: “Because they live life grasping for its rich taste,”非自然死亡的人数这么多是因为这种人过度追求丰厚的养生物质了,更加接近道家“无为”的思想,清楚明了,所以Charles Muller对这部分的翻译比较贴切。
但是,Charles Muller对“死地”的翻译是“death-ground”,是直译汉语,意思不清楚。Stan Rosenthal翻译为“place where death can enter in.”比较好,简单直接地说出“无死地”的内涵就是修炼到无欲无求的境界,没有致命的弱点,不给死亡留机会。
从以上对两位大师的翻译比较可以看出,对古文的翻译最主要是对原文的理解,对原文理解不同,译文自然也不同。此外,翻译方式不同,译文也不同。从以上对比分析可以看出,Stan Rosenthal更喜欢意译,但是有时可能因为理解有偏差,造成译文和原文差别较大,但是对于不理解中国文化,不了解《道德经》的读者来说,反而更容易读懂。Charles Muller更倾向于直译。但是中国古文艰涩难懂,用词简练,直译有时不能充分地表达出原文的意思,如果不加注释,对于译文读者特别是不了解中国文化的读者阅读会产生很大的困难。
翻译只有更好,没有最好,希望以后有更好的中国古文译文的出现。
Bibliography:
[1].http://www.17xie.com/read-228694.html.
[2]http://en.wikipedia.org/wiki/Stan_Rosenthal.
[3]辛洪娟,高圣兵追寻老子的足迹——《道德经》英语译本的历时描述[J]南京农业大学学报(社会科学版),2008.8(1).
[4]汪榕培.比较与翻译[M]上海外语教育出版社,1997.