User:Chen Zhen

玄奘

摘要：玄奘作为我国释家译经第一人，在我国佛教发展史上具有十分重要的地位和作用，其于贞观三年（629）独自西行，带回许多经籍；归国后于长安大雁塔和玉华寺译经，丰富了我国佛教的内容，为我国佛教释义、传播做出了重大贡献。同时，玄奘的西行取经故事，为后世文学提供了素材，特别是作为《西游记》的文学原型，对后世的文学发展产生了巨大影响，玄奘的形象和玄奘故事不断被演绎、升华，在我国文学中占有重要地位。此外，玄奘及其经历还被广泛改编为戏曲及影视作品，作为探索真经、理想的代表和象征。

一、玄奘作为译经家的主要贡献

玄奘，俗姓陈，名祎、洛阳缑氏（今河南偃师缑氏镇）人。13岁出家，21岁受具足戒。曾游学诸方，学习《涅槃经》《摄大乘论》《杂阿毗昙心论》《俱舍论》等。以诸师异意，诸法异经，遂远游西域，求经解惑。唐太宗贞观三年，只身一人，跋山涉水，行程五万多里，历经十七年后到达天竺那烂陀寺，拜戒贤为师，学习《瑜伽师地论》《显扬圣教论》《对法论》《集量论》《中论》《百论》《俱舍论》《大毗婆沙论》《顺正理论》《因明论》《声明论》等，尤其精研《瑜伽师地论》和梵书《声明记论》。

（一）翻译佛经的数量与质量

玄奘西行取经回国所带梵本佛教经典有《大般若经》《阿毗达磨经》《心经》等共计657部。自长安大雁塔至玉华寺译经十九年间，玄奘共翻译佛经75部，1335卷，译经的规模在译籍上空超前古。玄奘译经的质量达到“忠、达、雅”的标准，不仅注重对原经的忠实，而且注重译文的优美。玄奘精通梵文、汉文，并且能够充分掌握佛经中的教义、词汇等，如翻译佛经《心经》中“色不别空，空不别色”，其将佛教的核心思想用精炼的语言表述出来，使佛教思想更容易被汉地接受。玄奘译经，因为译经质量高，成为佛教徒、学者研究佛教的重要资料，影响佛教研究工作，推进佛教教义阐释，为佛教文化的传播打下良好基础，为佛教在中国乃至世界传播提供条件。其次，玄奘译经风格正确，译经比较统一，避免之前佛经翻译比较随意、混乱的现象。玄奘译经，意译、音译兼顾，既使佛经译语体现原佛经的深义，又使之符合汉语的表达方式、语言特色等，便于中土和尚、俗人阅读理解、领会佛教深义，使佛教更好地立足中国，更好地促进佛教文化的发展，推进佛教与汉文化的融合，对于佛教在中国长久的繁荣发展意义重大，值得后人研究佛教文化传播发展时重视。

（二）统一佛教术语

玄奘在佛经翻译中力求统一佛语，纠正前期佛经翻译中对译词语混乱的现象。佛经翻译早期，译者来自西域各国，通梵语而不通汉语，译文佛经“质多胡音”，音译较多，不修饰古拙，不合汉语表达习惯为“质”派。由于佛教在华时间较长，受众较广，上到市井下到知识分子对译文要求不同，市井民众要求通俗易懂，僧人要求文从字顺，译者在翻译中要斟酌取舍其文与质。由于中国与印度的语言构架、表达习惯、宗教文化、社会制度等的差异，佛经翻译难，译者不得不在忠质与汉语习惯间做抉择。前期译者在诸般艰难中产生了不同的译法与译思，衍生出了“文质之争”。这场争论发轫于三国，支谦《法句经序》不满于竺将炎意译的《法句经》，认为佛经要译得通经达意，至于文雅与否，维祗难认为可以不辨，由此，“文质之争”绵延不绝，直至玄奘等“新译”理论与实践兴起。“新译”主张译得如本，玄奘认为音译有明规则，“五不翻”。如印度佛教用语Dharma，玄奘一改译事或译法上的混乱，全部译为“法”。这一术语范式被后代译者普遍采用，影响甚至越出国界，影响日韩佛教的翻译，形成东亚佛教文化圈。

（三）传播佛教文化

玄奘所翻译的佛经，推动佛教在中国的发展及东亚佛教哲学的深入发展，为佛教徒学习和实践提供了依据，为佛教哲学的深入发展提供了素材；且内容广博，涵盖了佛教的很多内容，如佛教义理、佛教哲学、佛教修行等，使佛教在中国的传播，更具有系统性，将零散的佛经，整合到一起，使佛教在中国的传播和发展，得到了根基的建立，为佛教中国化的形成，提供了理论基础。玄奘翻译的佛经对于佛教基本理论的阐释，提出了很多深奥的哲学概念，如“空性”“无自性”等，影响了中国佛教的发展，比如中国佛教天台宗和华严宗的萌芽和发展。此外，玄奘所翻译出的佛教经典，通过丝绸之路传至日本、朝鲜半岛等地，对佛教在东亚世界的发展有着重大影响，如《心经》就是玄奘翻译的经典之一，在日本流传甚广，广受日本佛教界人士的喜爱。可以说，玄奘的佛教翻译，推动了佛教在东西方之间的传播，对东方世界文化的孕育和产生有着重要意义——无论是在佛教史还是文化史中，玄奘翻译的佛教典籍都留下了重要的一笔。

二、对后续文学作品的影响

中华民族文化接续传承过程中，玄奘西行取经的故事始终流传和传承，并经过长期民间文学接续和文学加工改编，逐步演变成了戏剧、说唱等艺术表演形式。明代文学巨匠吴承恩依据玄奘的故事，创作改编为神魔小说《西游记》，玄奘演变为主要人物唐僧，小说中的唐僧虽然与历史玄奘性格迥异，甚至迂腐、懦弱，但保留了玄奘西行取经的核心精华，以师徒四人历经磨难，终于历尽千辛万苦，终于求取真经为故事主线，在奇幻般的故事情节中，表现唐僧终于在历经艰辛千辛万苦后，终于取得真经。 玄奘西取经故事主题，在后世文学作品中，不断继承与发展，其核心是相信信仰，追求真理。在《西游记》中，师徒四人坚持取经，历经妖魔鬼怪的各种诱惑以及威胁，始终坚信、坚持，坚守信仰，一路前行，表现出对佛教信仰的不懈与执着；也预示了：人生在世，追求路上，困难险阻，千辛万苦，坚持信仰，勇毅前行。这一主题在后来的文学作品中，不断演绎与发扬。 玄奘的事迹和精神不仅衍生出了《西游记》，还被文学不断传承与改造，成为中华文化重要的文学母题。玄奘取经本质上是一次求真求实的求索之路，在《西游记》中，玄奘西游的目的由求取佛教经典之真发展至求取人生之真，成为后世不断演绎的探索人生价值的母题。玄奘的信念精神在《西游记》中有了更多哲学意味，不仅体现于唐僧的信念精神，还体现在孙悟空、猪八戒、沙僧的求取救赎，被后世文学反复演绎成寻找人性、求取救赎的母题。《西游记》从文化传播上看，也是通过唐僧取经展现中国文化对海外文化的吸收和融合，是中国文化自信、包容精神的载体。

三、结论

玄奘作为佛经翻译的大师，其译述对佛经的注疏、流通及佛教文化等有重大的推动作用，他的妙译佛经，之于中华佛教文化来说，潜移默化地影响了中国整个佛教文化的走向和品味；他的西游取经的故事，为文学创作的丰富和深化创造了条件，他的译述《大唐西域记》等经典性的文学书籍，更是起着推波助澜的作用，影响之深远、之大，可以载入中国文化经典性的人物，并随着岁月的流逝，而向人们展示一种魅力，不断地引领着人们虔诚地探索、寻求真理和升华精神的道路。当前，在这样的社会背景下，研究玄奘的人生业绩和伟大成就，对弘扬和传承中国优秀传统文化，以及促进不同文化的交流互鉴和相互影响，都具有重大意义。

问题： 1.玄奘为何西行取经？

以诸师异意，诸法异经，遂远游西域，求经解惑。

2.玄奘作为译经家有哪些主要贡献？

翻译佛经的数量与质量在佛经翻译史上空前绝后；统一佛教用语；推动佛教文化传播。

3.玄奘对后续文学作品产生了怎样的影响？

不仅衍生出了《西游记》，还被文学不断传承与改造，成为中华文化重要的文学母题。

术语：

1.译经家

2.佛教传播

3.《西游记》

4.《大唐西域记》

5.文化交流

参考文献：

[1]郭虹宇. 重读玄奘译论“五种不翻”—论宗教类、文化类外来词语的翻译策略[J]. 天津外国语学院学报. 2009.16(4): 36-41.

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Xuanzang

Abstract:

As China's premier Buddhist translator, Xuanzang holds a pivotal position in the history of Chinese Buddhism. In 629, during the Zhenguan era under Emperor Taizong of the Tang Dynasty, he embarked on a solo journey to the West, returning with a wealth of scriptures. After his return, he translated these texts at Dayan Pagoda in Chang'an and Yuhua Temple, significantly enriching Chinese Buddhism and contributing immensely to its interpretation and dissemination. His journey to the West for Buddhist scriptures has also provided rich material for later literature, particularly serving as the literary prototype for Journey to the West, which has had a profound impact on the development of Chinese literature. The story of Xuanzang and his pilgrimage have been continuously reinterpreted and elevated, holding a significant place in Chinese literature. Furthermore, his experiences have been extensively adapted into operas and audio-visual works, symbolizing the pursuit of truth and ideals.

I. Xuanzang's Major Contributions as a Translator

Xuanzang, born Chen Yi in Luoyang (present-day Goushi Town, Yanshi, Henan), took monastic vows at the age of thirteen and received full ordination at twenty-one. He traveled extensively to study key Buddhist texts. Due to discrepancies in teachings and interpretations, he decided to journey to the west to seek clarification. In 629, he set out alone, traversing over five thousand miles and facing numerous hardships. After seventeen years, he arrived at Nalanda Temple in India, where he studied under Kumarajiva, mastering important Buddhist scriptures, especially the Yogasastra and Sanskrit's Vyakarana.

(1) Quantity and Quality of Translations

Xuanzang returned with 657 Sanskrit Buddhist texts, including the Mahaprajnaparamita Sutra and the Abhidharma Sutra. Over nineteen years at Dayan Pagoda and Yuhua Temple, he translated 75 texts, totaling 1,335 volumes, an unprecedented scale in Buddhist translation history. His translations met the standards of "faithfulness, expressiveness, and elegance," being both faithful to the originals and aesthetically pleasing. Proficient in both Sanskrit and Chinese, Xuanzang accurately conveyed the teachings and vocabulary of the scriptures. For instance, in his translation of the Heart Sutra, he used concise language to express core Buddhist ideas like "Form is not different from emptiness, emptiness is not different from form," making these concepts more accessible to Chinese audiences. His high-quality translations have become essential resources for Buddhists and scholars, advancing Buddhist research and facilitating the spread of Buddhist culture in China and globally. His translation style was consistent, avoiding earlier translators'arbitrariness and chaos. He employed both free and phonetic translation, ensuring the texts retained their profound meanings while adapting to Chinese expression, which helped Buddhism take root and develop in China and integrate with Han culture. This has been crucial for Buddhism's long-term prosperity in China and deserves attention in studying Buddhist cultural dissemination.

(2) Unifying Buddhist Terminology

Xuanzang sought to standardize Buddhist terminology in his translations, addressing earlier confusion in translated terms. Early translators, from Central Asian regions, were proficient in Sanskrit but less so in Chinese, leading to translations with many phonetic transcriptions and archaic expressions, termed the "literal" school. As Buddhism gained a wide audience in China, from commoners to intellectuals, translators had to balance accessibility and elegance. Differences in language structures, expression habits, religious cultures, and social systems between China and India posed challenges for translators, who had to choose between faithfulness and adaptability. This led to diverse translation methods and the "literary vs. plain" debate, which began in the Three Kingdoms period. Xuanzang's "New Translation" approach emphasized faithfulness to the original texts. He established phonetic translation rules, such as the "Five Transliteration." For example, he uniformly translated the Indian Buddhist term "Dharma" as "Dharma," setting a precedent followed by later translators. This influenced not only China but also Buddhist translations in Japan and Korea, shaping the East Asian Buddhist cultural sphere.

(3) Promoting Buddhist Culture

Xuanzang's translations fostered Buddhist development in China and East Asia, providing a foundation for Buddhist practice and philosophical advancement. His translations covered a broad range of Buddhist topics, such as doctrine, philosophy, and practice, systematizing Buddhist dissemination in China and establishing a theoretical basis for its Sinicization. He introduced profound concepts like "emptiness" and "non-self," influencing Chinese Buddhist schools like Tiantai and Huayan. Furthermore, his translations spread along the Silk Road to regions like Japan and the Korean Peninsula. For instance, the Heart Sutra he translated is widely cherished in Japanese Buddhist circles. Xuanzang's translation work has been pivotal in Buddhist transmission between the East and West and holds significant importance in the cultural history of the Eastern world.

II. Influence on Subsequent Literary Works

The story of Xuanzang's journey to the West has been passed down through generations, evolving through folk literature into performing arts like drama and storytelling. In the Ming Dynasty, the literary master Wu Cheng'en adapted Xuanzang's story into the mythical novel Journey to the West, where Xuanzang is reimagined as the main character, Tang Monk. Although the character of Tang Monk differs from the historical Xuanzang, the novel retains the core theme of the pilgrimage, following the trials of the four pilgrims as they ultimately obtain the true scriptures. The narrative conveys the perseverance required to achieve spiritual goals.

The theme of Xuanzang's journey has been continuously inherited and developed in later literary works, centering on faith and truth-seeking. In Journey to the West, the four pilgrims' unwavering commitment to their quest, despite temptations and threats, reflects their steadfast Buddhist faith and symbolizes the perseverance needed in life's pursuits. This theme has been repeatedly explored in subsequent literature. Xuanzang's deeds and spirit have become a significant literary theme in Chinese culture. His pilgrimage, essentially a quest for truth, has been reinterpreted in Journey to the West as a search for life's true meaning. His spirit of belief has been infused with philosophical depth, influencing characters like Sun Wukong, Zhu Bajie, and Sha Wujing in their pursuit of redemption. This has become a recurring theme in literature exploring human nature and salvation. From a cultural perspective, Journey to the West also demonstrates China's cultural confidence and inclusivity through the absorption and integration of foreign cultures.

III. Conclusion

As a master translator of Buddhist scriptures, Xuanzang's work has greatly advanced the interpretation, circulation, and cultural aspects of Buddhism. His exquisite translations have subtly shaped the trajectory and character of Chinese Buddhist culture. The story of his journey to the West has enriched literary creation, with classics like The Great Tang Dynasty Record of the Western Regions further amplifying his influence. His far-reaching impact makes him a cornerstone of Chinese cultural history. Studying Xuanzang's achievements is highly significant for promoting China's excellent traditional culture and fostering cross-cultural exchange and mutual learning.

Questions:

1.Why did Xuanzang travel to the West to obtain the Buddhist scriptures?

Due the differing opinions among various teachers and the diverse scriptures of the Dharma, he embarked on a long journey to the west to seek out the scriptures and resolve his doubts.

2.What were Xuanzang’s major contributions as a translator of Buddhist scriptures?

The quantity and quality of the Buddhist he scriptures translated are unparalleled in the history of Buddhist translation; he standardized Buddhist terminology; and he promoted the spread of Buddhist culture.

3.What impact did Xuanzang have on subsequent literary works?

Not only did it give rise to the classic novel Journey to the West, but it has also been continuously inherited and adapted in literature, becoming an important literary archetype in Chinese culture.

Terms:

1.Translator of Buddhist scriptures

2.Dissemination of Buddhism

3.Journey to the West

4.The Great Tang Dynasty Record of the Western Regions

5.Cultural exchange

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