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that the colophon to the Tibetan text we now possess tells us that Kawa | that the colophon to the Tibetan text we now possess tells us that Kawa | ||
Peltsek made the first translation of the ''Bodhicharyāvatāra'' using a manuscript from Kashmir (perhaps descended from the work of the very paṇḍitas mentioned by tradition) and given that the translation contained | Peltsek made the first translation of the ''Bodhicharyāvatāra'' using a manuscript from Kashmir (perhaps descended from the work of the very paṇḍitas mentioned by tradition) and given that the translation contained | ||
in the Dun-huang manuscripts is indeed a text of nine chapters, the evidence, though not conclusive, tantalizingly suggests that the recension found at Dun-huang is in fact the long-lost translation of Kawa Peltsek.<ref> | in the Dun-huang manuscripts is indeed a text of nine chapters, the evidence, though not conclusive, tantalizingly suggests that the recension found at Dun-huang is in fact the long-lost translation of Kawa Peltsek.<ref>For more details, see Kretschmar (Vol. 1, pp. 13-18), who is categorically in favor of Kawa Peltsek's authorship of the Dun-huang translation and who notes Saito's belief that there were two and perhaps three different Sanskrit versions of the ''Bodhicharyāvatāra in existence during the period when the text was translated into Tibetan. See www.kunpal.com/bcaicomm.pdf</ref> When this text is fully edited and published, a comparison of it with the | ||
When this text is fully edited and published, a comparison of it with the | |||
canonical version will allow us to appreciate how much of Kawa Peltsek's | canonical version will allow us to appreciate how much of Kawa Peltsek's | ||
original work (assuming that the Dun-huang translation is his) has survived in the later revisions. But for our understanding of the translation of the ''Bodhicharyāvatāra'' into Tibetan and of the history of its various | original work (assuming that the Dun-huang translation is his) has survived in the later revisions. But for our understanding of the translation of the ''Bodhicharyāvatāra'' into Tibetan and of the history of its various | ||
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the Buddhist, the contribution to a tradition made by the lineage of its | the Buddhist, the contribution to a tradition made by the lineage of its | ||
accomplished practitioners is just as crucial as that of its source. It is generally thought that the text of the ''Bodhicharyāvatāra'' is accompanied by | accomplished practitioners is just as crucial as that of its source. It is generally thought that the text of the ''Bodhicharyāvatāra'' is accompanied by | ||
an oral transmission that began with its author<ref> | an oral transmission that began with its author<ref>See appendix 1 for Shāntideva's encounter with the paṇḍitas who were sent from Nālandā to find him.</ref> and has been passed | ||
down for nearly fifteen centuries. It was bequeathed by the Indian | down for nearly fifteen centuries. It was bequeathed by the Indian | ||
paṇḍitas to the Tibetan translators, and they in turn transmitted it to | paṇḍitas to the Tibetan translators, and they in turn transmitted it to | ||
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It has been said that when translating Buddhist texts, it is essential to aim | It has been said that when translating Buddhist texts, it is essential to aim | ||
for literalness as a guarantee of accuracy, and that it is unnecessary to be | for literalness as a guarantee of accuracy, and that it is unnecessary to be | ||
overly concerned for elegance of expression.<ref> | overly concerned for elegance of expression.<ref>See the remarks of Elizabeth Napper in "Styles and Principles of Translation." In ''Buddhist Translations: Problems and Perspectives'', p. 36.</ref> Whether literal, as distinct | ||
from interpretative, rendering is a gauge of fidelity in translation—whether indeed a truly literal rendering between two languages is even possible—is a large question, one that has preoccupied translators and translation theorists for generations.<ref> | from interpretative, rendering is a gauge of fidelity in translation—whether indeed a truly literal rendering between two languages is even possible—is a large question, one that has preoccupied translators and translation theorists for generations.<ref>See George Steiner's interesting reflections on this matter in After Babel, p. 324.</ref> As a general principle, however, we | ||
would certainly agree that it is right to prefer the literal to the elegant rendering if by "elegance" is meant a contrived, self-conscious style that uses the original text as a stage on which to display itself. As Dr. Johnson | would certainly agree that it is right to prefer the literal to the elegant rendering if by "elegance" is meant a contrived, self-conscious style that uses the original text as a stage on which to display itself. As Dr. Johnson | ||
observed, "A translator is to be like his author; it is not his business to excel him." Accurate inelegance, in other words, is preferable to elegant invention. The point is well made, and yet there is something unsatisfactory in | observed, "A translator is to be like his author; it is not his business to excel him." Accurate inelegance, in other words, is preferable to elegant invention. The point is well made, and yet there is something unsatisfactory in | ||
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To say, as some have done, that the translation of Tibetan texts need | To say, as some have done, that the translation of Tibetan texts need | ||
not be elegant because the originals are not elegant begs an important | not be elegant because the originals are not elegant begs an important | ||
question.<ref> | question.<ref>See Elizabeth Napper, p. 40.</ref> Aesthetic standards vary from culture to culture and from language to language, and it is far from clear that we are in a position to judge what the speakers of the source language find, or found, pleasing. We ourselves have heard a Tibetan teacher enthusiastically praising the grace of Patsap's translation of the ''Madhyamakāvatāra''; and it is recorded that | ||
what the speakers of the source language find, or found, pleasing. We ourselves have heard a Tibetan teacher enthusiastically praising the grace of Patsap's translation of the ''Madhyamakāvatāra''; and it is recorded that | |||
Tsongkhapa was moved to tears by the beauty of the ''Pramāṇavārttika''. | Tsongkhapa was moved to tears by the beauty of the ''Pramāṇavārttika''. | ||
This represents a considerable challenge for the translator, for it is surely | This represents a considerable challenge for the translator, for it is surely | ||
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the King James Version of the Bible observed in the preface to their own | the King James Version of the Bible observed in the preface to their own | ||
unsurpassed achievement, | unsurpassed achievement, | ||
:Translation it is that openeth the window, to let in the light; that breaketh the shell, that we may eat of the kernel; that putteth aside the curtain, that we may look into the most Holy place; that removeth the cover of the well, that we may come by the water.<ref> | :Translation it is that openeth the window, to let in the light; that breaketh the shell, that we may eat of the kernel; that putteth aside the curtain, that we may look into the most Holy place; that removeth the cover of the well, that we may come by the water.<ref>Taken from the "Translators' Preface" to the King James Version of the | ||
Bible.</ref> | |||
}} | }} | ||
Revision as of 20:40, 30 October 2023
See Padmakara The Way of the Boddhisattva p.i-xxi
This page will include a discussion on methodological issues related to the translation of the Bodhicaryāvatāra into modern languages. In this discussion, we will identify key points that are particularly relevant for translators of Indian Buddhist treatises.
The titles listed in the bibliography below are useful sources to develop this page. Even if their main focus appears to be on different subject, they have been selected because they include valuable information on the topic of this page.
