论文部分内容阅读
宗教典籍的翻译与其他学术著作的翻译一样,都是将一种文字转换为另一种文字的技术过程,其核心标准是信、达、雅。然而,宗教典籍毕竟不完全等同于一般学术著作。在信、达、雅中,宗教典籍更注重强调的是信——忠实原典、原词、原意——在信的基础上争取译文的达和雅。如果按照中国传统穆斯林译经习惯,即用“传闻中的先知言行”和泰伯里所搜集编纂的《古兰经解总汇》作为解读翻译经典的依据,必然会产生人为的歧见,导致教派争端。历史上,中国穆斯林学者一直沿用古代中亚人的传统方法翻译、注释《古兰经》,实践中,给信仰者带来诸多的困惑。
Like the translation of other academic works, the translation of religious books is a technical process of converting one type of text into another type of text. Its core standard is letter, style, and elegance. However, religious books, after all, are not exactly the same as general academic works. In letters, ta’a, and yazhong, religious books emphasize more faith - faithfulness of the original code, the original word, original intention - for the sake of faithfulness and harmony of translation. If we follow the tradition of Chinese translation of the Muslims, that is, “the prophetic words and deeds of the rumors” and the compiled “Qur’an Solution Collection” compiled by Tabery as the basis for interpreting the translation classics, we will inevitably have human differences and will lead to sectarian disputes . Historically, Chinese Muslim scholars have used the traditional methods of ancient Central Asian people to translate and annotate the Qur’an. In practice, they have brought many confusion to believers.