中国翻译简史及翻译标准的确立.ppt

The Ancient Period; The New Literary Period; The 1950s; The 1960s; The Present Time. 1.The Ancient Period Although translation began in the Spring and Autumn Period, yet it was a translation between different dialects in China. “天竺言语，与汉异音。云其书为天书，语为天语。名物不同，传实不易……仆初嫌其辞不雅。维祗难曰：“佛言依其义不用饰，取其法不以严。其传经者，当令易晓，勿失厥义，是则为善。”座中臧曰：“老氏称‘美言不信，信言不美’。仲尼亦云：‘书不尽言，言不尽意。’明圣人意深邃无极。今传胡义，实宜径达。”是以自偈受译入口，因循本旨，不加文饰。” He also invited an Indian by the name of “Kumurajiva”(鸠摩罗什)to revise their translations. Dao An suggested：“案本而传，不令有损言游字。” In the Tang Dynasty, the great translator Tang-Xuanzang went to India to get the Buddhist scriptures and became maybe the first bilingual master. He spent 19 years in translation 75 volumes of Buddhist scriptures. He also stressed faithfulness in translation and he set a doctrine called“Five Donts”(五不译)： Kumarajiva Among the ancient translators, there was only one figure who went against the general trend. And that was the invited Indian scholar“Kumarajiva”.He says：“改梵为秦，失其藻蔚，虽得大意，殊隔文体，有似嚼饭与人，非徒头味，乃令哎哕也!”. And thus he suggests：“依实出华”(elegance based on the original).Just see, even in the ancient times there arose the dispute between the so-called literal translators and free translators. This dispute continued until our time . 2.The New Literary Period In the modern time the most influential norms were yanfus.“faithfulness”,“expressiveness”and“elegance”or in Chinese“信、达、雅”on the one hand and Lu Xuns principles“宁信而不顺”(Rather to be faithful in thought than smooth in language)on the other. Many translation theorists often contradict the two norms. In reality, they are largely identical but with minor differences, if you make a thorough study of what they said about translation. In his“Translators Note to Evolution and Ethics”Yan says： 1)一、译事三难：信、达、雅。求其信，已大难矣!顾信矣不达、虽译犹不译也，则达尚焉。海通已来, 象寄之才，随地多有，而任取一书，责其能与于斯二者，则已寡矣，其故在浅尝，一也；偏至，二也；辩之者少，三也。 今是书所言，本五十年来西人新得之学，又为作者晚出之书。译文取名深义，故词句之间，时有所颠倒附益，不斤斤于字比句次，而意义则不倍本文。题曰达旨，不云笔译，取便发挥，实非正法，什法师有云：学我者病。来者方多，幸勿以是书为口实也。 2)、西文句中物字，