何亞琴 卞建華
(1.北京石油化工學(xué)院 外語系,北京 102617;2.青島大學(xué) 外語學(xué)院,山東 青島 266071)
《弟子規(guī)》漢英翻譯策略比較研究
何亞琴 卞建華
(1.北京石油化工學(xué)院 外語系,北京 102617;2.青島大學(xué) 外語學(xué)院,山東 青島 266071)
儒家經(jīng)典《弟子規(guī)》原文形式簡潔、規(guī)整,詞句對稱、平行。針對這種文本,依據(jù)關(guān)聯(lián)理論和趨同原則,譯者在理解原文過程中需透過表層意義探究其深層意義;在譯文表達(dá)過程中不僅要精心選詞、搭配、增補(bǔ)信息,更要注重詞句結(jié)構(gòu)的平衡、對稱,以更好地再現(xiàn)原文語言風(fēng)格和語言形式。
《弟子規(guī)》;英譯;翻譯策略
《弟子規(guī)》是由清朝李毓秀根據(jù)古圣先賢的教導(dǎo)編寫而成的經(jīng)典作品,概括簡要、三字一句、朗朗上口、體現(xiàn)了大道至簡的特征。該書濃縮了儒家思想的核心“仁義忠恕”之道,一直被公認(rèn)為中國道德教育的根基,也是中國創(chuàng)投家規(guī)、家訓(xùn)、家法、家教的集大成。因此,正確解讀《弟子規(guī)》的含義,準(zhǔn)確地將其翻譯成英語,有利于傳播和弘揚中國傳統(tǒng)文化,構(gòu)建和諧世界,使人類能夠更加健康地發(fā)展下去。《弟子規(guī)》作為儒家文化的根本,屬于行門,為我們?nèi)粘I钪械男袨榕e止提供了實用性的指導(dǎo),因此也得到許多專家學(xué)者的關(guān)注。鐘茂森曾應(yīng)邀在世界各國介紹中華傳統(tǒng)文化,并多次做了倫理道德方面的報告,并在其專著《細(xì)讀弟子規(guī)》中結(jié)合自身經(jīng)歷逐字逐句講解《弟子規(guī)》,深受歡迎。錢文忠在中央電視臺“百家講壇”節(jié)目中對《弟子規(guī)》的詳盡解讀也為我們正確理解其中的含義提供了重要指導(dǎo)。本文結(jié)合兩位學(xué)者的解讀,將現(xiàn)有兩個《弟子規(guī)》英譯本(美國國際譯經(jīng)學(xué)院譯本和覃愛東等的譯本,以下簡稱為美譯和覃譯)首先進(jìn)行分析和比較,努力嘗試對文中句子進(jìn)行重譯,以便與讀者交流和學(xué)習(xí)中華經(jīng)典的英譯策略。正如孟凡君所言:“質(zhì)言之,譯事之妙,惟在二心:自心,他心。自心即經(jīng)營譯事之勇猛精進(jìn)心,他心即體貼讀者之方便分別心。二心合一,譯事之至也?!保?]
翻譯過程,有狹義和廣義之分。一般認(rèn)為,狹義的過程是翻譯者對具體文本的轉(zhuǎn)換活動過程。具體地說,就是譯者選擇了一個要翻譯的文本之后,將該文本由出發(fā)語向目的語轉(zhuǎn)換的過程。[2] (P80)該過程包括理解、表達(dá)、審校三個階段,理解是在原文中選義的過程,是翻譯的基礎(chǔ),譯者不僅要理解語言表面上的意思,更重要的是理解語言深層的含義,字里行間的意思,甚至是弦外之音。全面透徹的理解是準(zhǔn)確翻譯的保障。理解過程中差之毫厘,表達(dá)時就可能謬之千里。這就要求譯者充分認(rèn)識理解原文的重要性,認(rèn)真查閱相關(guān)資料,力爭將理解的誤差降到最低。《弟子規(guī)》是行門類文本,教我們?nèi)绾巫鋈说幕A(chǔ)規(guī)范,因此準(zhǔn)確地英譯有利于讀者在現(xiàn)實生活中真正落實。不過,由于譯者對原文存在著不同的理解,所以產(chǎn)生了不同的譯文表達(dá)形式。如:
例1.斗鬧場,絕勿近;邪僻事,絕勿問。[3] (P17)(《弟子規(guī)·謹(jǐn)》)
美譯: Never go near rowdy places, or where you see fights going on. Gossip about things improper, is better not to pass on.[4](P23)
覃譯: Keep away from rowdy places. Don’t ask about things that are evil and weird. It is important that you have the ability to tell right from wrong, and avoid being affected adversely.[5](P66)
原語中的詞組“邪僻事”的英譯(劃線)部分,美譯表達(dá)的意思是“不適當(dāng)?shù)氖虑椤?,這樣明顯擴(kuò)充了“邪僻事”的范圍,讓讀者徹底領(lǐng)會到日常行為的標(biāo)準(zhǔn),完全符合譯者傳播文化的目的。覃譯把原意表達(dá)為“邪惡、怪誕的事”,這種表達(dá)法一定程度上縮小了語義范圍。錢文忠解讀“邪僻事”為不正當(dāng)?shù)?、見不得人的、傾向不好的事情; 鐘茂森也認(rèn)為 “邪”是指不正當(dāng)?shù)?,“僻”是怪癖?/p>
試譯: Don’t go to places of sound and fury and don’t ask about anything wrong or indecent.[3](P29)
例2. 道人善,即是善;人知之,愈思勉。[3](P20)(《弟子規(guī)·泛愛眾》)
美譯: Now praising the virtues of others is itself a virtuous deed. When people hear of those good points, they will want to emulate them.[4](P27)
覃譯: Praising the goodness of others is a good deed in itself, for those that have been praised will feel encouraged and do more. Those who hear of the praise will feel the urge to follow the example.[5](P93)
該例句的后半部分“人知之,愈思勉。”在美譯中體現(xiàn)的意義與原文的含義有較大出入,和前半句的聯(lián)系也明顯脫節(jié)。前文表達(dá)的意思是“表揚別人的善行本身就是一種善”,下文卻說:“人們聽到那些善行后會愿意去仿效行善的人”。鐘茂森認(rèn)為,這句話的意思是“如果別人的善行我們看到了,應(yīng)該贊嘆他。贊嘆他,你得到的也是善。因為被你贊嘆的人知道了,他受到你的鼓舞,會更加努力向上,使他的善更加得到提升?!保?]錢文忠也認(rèn)為,這句話的含義是:“如果有個人很偶然地做了一件好事、小事,你經(jīng)常去宣揚的話,這個人知道了他會不斷地勉勵自己,今后會做更多的好事。”[7]覃譯較準(zhǔn)確地表達(dá)了原文的含義,卻因后面的句子有‘畫蛇添足’之感。
試譯: It is a good deed to talk about other people’s strengths, because this will encourage the person to be even better.[3](P32)
例3. 喪三年,常悲咽,居處變,酒肉絕。[3] (P15)(《弟子規(guī)·入則孝》)
美譯: During the first three years of mourning after my parents have passed away, I will remember them with gratitude and feel sad often for not being able to repay them for their kindness in raising me. During this period I will arrange my home to reflect my grief and sorrow. I will also avoid festivities and indulgence in food and alcoholic drinks.[4](P16)
覃譯: During the first couple of years of mourning after our parents’ passing away, we shall often think of their loving devotion, and with that kind of gratitude we shall abstain from eating meat and drinking wine, and rearrange our place to show grief and sorrow.[5](P40)
根據(jù)錢文忠和鐘茂森的解讀,在這三年的守孝過程中絕對不能飲酒,不能吃肉,很多事情都要斷絕。秦東魁更明確地指出:“在我國古代,父母去世,要為父母守孝三年。在父母的墳?zāi)古陨w上簡陋的草房,穿粗布孝衣,吃素食,夫妻不同居,平時不從事娛樂活動,以此來表達(dá)對父母養(yǎng)育之恩的哀悼和紀(jì)念?!保?]這時表達(dá)出原文的言外之意非常重要,然而以上譯文中的劃線部分表達(dá)的意義非常模糊,致使主要信息漏譯的現(xiàn)象。相比之下,美譯簡明易懂,而覃譯中的介詞“with”連接“gratitude”和 “abstention from meat and wine”使句子意思難以理解。
試譯: Mourn for your dead parents for three years, during which period the husband and wife live apart and abstain from all pleasurable things such as eating meat and drinking liquor.[3](P25)
例4.入則孝[3] (P14)(《弟子規(guī)·入則孝》)
美譯:At Home,Be Dutiful to My Parents[4](P13)
覃譯:Be Dutiful to Your Parents At Home[5](P27)
這是《弟子規(guī)》第一章的題目。其含義是:對子女提出孝順父母的要求和應(yīng)該懂得的規(guī)矩。[7]而鐘茂森認(rèn)為:“入則孝”的“入”字可以解釋為入手處。圣賢之道從孝道入手。[6]可是,上述前兩種譯文中都加了“at home”, 這樣使得整個題目的意義受到約束,所以建議譯者在選詞時不能重于源語的形式,而忽略了其含義。
試譯:Filiality[3](P24)
關(guān)聯(lián)理論(Relevance Theory)(Sperber & Wilson 1986/1995)是20世紀(jì)80年代在語言哲學(xué)領(lǐng)域興起的關(guān)于語言交際的解釋理論。由于其關(guān)注點是交際與認(rèn)知的關(guān)系,與翻譯現(xiàn)象十分契合,所以能夠有效地解釋翻譯這一“宇宙歷史上最為復(fù)雜的現(xiàn)象”(Richard 1953)在關(guān)聯(lián)理論的框架內(nèi),翻譯是一個對源語(語內(nèi)或語際)進(jìn)行闡釋的明示-推理過程,譯者要根據(jù)交際者的意圖和受體的期待進(jìn)行取舍,譯文的質(zhì)量取決于相關(guān)因素間的趨同度(convergence)[9](P112)
以上例句表明譯者對交際者的意圖理解出現(xiàn)了差異,自然影響到相關(guān)因素間的趨同度,也就影響到譯文的質(zhì)量問題?!瓣P(guān)聯(lián)理論提供的認(rèn)知關(guān)聯(lián)機(jī)制,從宏觀上作用于超語篇層,涉及語篇外的種種因素;從微觀上它深入到詞的理解層——我們可以在這么一個聚合上根據(jù)語境假設(shè)進(jìn)行有機(jī)的選擇和調(diào)變。”[9](P111)以上例句的試譯部分正是筆者依據(jù)專家的解讀,對“邪僻事”“人知之”“居處變”“入則孝”的理解在其合適的語境下重新做了選擇和調(diào)變。
表達(dá)是在充分理解原文的基礎(chǔ)上,將原文所表達(dá)的思想內(nèi)容用譯入語重新表達(dá)出來的過程。換言之,表達(dá)是在譯文中選詞的過程,即在譯文中尋找最恰當(dāng)?shù)谋磉_(dá)方法。通過比較,我們發(fā)現(xiàn)在翻譯過程中,詞匯的選擇會直接影響到對講話人態(tài)度、感情和語氣的傳達(dá)。
例5.親愛我,孝何難; 親憎我,孝方賢。[3] (P15)(《弟子規(guī)·入則孝》)
美譯: When I have loving parents, it is not difficult to be dutiful to them. But if I can be dutiful to parents who hate me, only then will I meet the standards of the saints and sages for being a dutiful child.[4](P15)
覃譯: It is not difficult for us to perform filial duties when our parents are affectionate and attentive. It is valuable and estimable to be dutiful, understanding and self-examining even when our parents are harsh and strict with us.[5](P36)
試譯: It is not hard to be filial to kind and loving parents. The true test of filial virtue comes when parents are cruel and hateful.[3](P25)
利奇[10](P11-27)(Leech)區(qū)分了七種意義,1. 概念意義;2. 內(nèi)涵意義;3. 文體意義;4. 情感意義;5. 折射意義;6. 搭配意義;7. 主題意義。其中2-6都屬于聯(lián)想意義。此例中對“憎”一詞在譯文中的對應(yīng)詞選擇存在一定的差異。美譯中使用了“hate”一詞,體現(xiàn)出原文的概念意義和主題意義,但是在聯(lián)想意義方面稍有不足,即與前面的“l(fā)oving”一詞產(chǎn)生不平衡感;覃譯選擇了“harsh and strict”與前面的“affectionate and attentive”平衡對應(yīng),卻在概念意義和主題意義方面又有些欠缺。筆者的試譯試圖彌補(bǔ)這兩者的不足之處。
例6.親有過,諫使更;怡吾色,柔吾聲。[3] (P15)(《弟子規(guī)·入則孝》)
美譯:When your parents do wrong, I will urge them to change. I will do it with a kind facial expression and a warm gentle voice.[4](P15)
覃譯:When our parents have done something wrong, it is filial obligation to point out and urge them to put it right. However, we should do it with a soft and pleasant countenance, and in a gentle voice.[5](P37)
美譯和覃譯都選用了“urge”一詞,即:try earnestly or persistently to persuade someone to do something。筆者認(rèn)為選用“urge”翻譯“諫”字稍有不妥之處。《古漢語詞典》中對“諫”字的解釋為:用言語規(guī)勸君主或尊長改正錯誤,而這組同義詞為正式用語,表示竭力規(guī)勸某人做一些事,不太適合這種語境。而“persuade”一詞突顯的方式方法是曉之以理,語義更溫和些。此外,美譯第二句省掉動詞,不合乎英語語法。
試譯:If you discover faults in your parents, with a smile and soft voice, persuade them to correct the faults.[3](P25)
以上例句顯示,選詞的適當(dāng)性會直接影響到譯文的準(zhǔn)確性。一般情況下,譯者在選詞時不僅應(yīng)正確判斷詞義,還要留意詞義的力度、褒貶。
例7. 朝起早, 夜眠遲; 老易至, 惜此時。[3] (P16)(《弟子規(guī)·謹(jǐn)》)
美譯: I will get up each morning before my parents; at night, I will go to bed only after my parents have gone to sleep. When I realize that time is passing me by and cannot be turned back,and that I am getting older year by year, I will especially treasure the present moment.[4] (P21)
覃譯: Rise earlier than our parents and stay up late. Time really flies, therefore we should seize the moment and make progress every day.[5](P54)
試譯: Get up earlier in the morning and go to bed later than your parents do. One gets old quickly, so be sure to save every minute for something meaningful.[3](P27)
可見,“老易至,惜此時”的譯文選詞時美譯和覃譯都用了擴(kuò)大語義外延的手法,采用概略化的翻譯方法。筆者認(rèn)為在這種語境下直譯是譯語向源語趨同的一種表現(xiàn)形式,有助于提高譯文的信度。
通常,英語中的詞語組合現(xiàn)象簡稱為搭配,但是語言中的搭配絕非簡單、任意地組合。格萊德希爾(Gledhill)[11]認(rèn)為詞語搭配至少有三種情形:(i) 共現(xiàn),以統(tǒng)計學(xué)角度來看搭配現(xiàn)象,搭配是指詞匯在某個文本節(jié)點和它的搭配詞再現(xiàn); (ii) 組建,將搭配現(xiàn)象視為詞位和詞匯-語法結(jié)構(gòu)的相互關(guān)系或基礎(chǔ)詞和搭配詞之間的關(guān)系;(iii) 表達(dá),以實用的觀點將搭配視為一種傳統(tǒng)的表達(dá)單位,不受形式的約束。
筆者認(rèn)為經(jīng)籍漢譯過程中“組建”和“表達(dá)”的方式尤為重要,是保證譯文正確而且地道的關(guān)鍵性環(huán)節(jié)。此外,掌握符合習(xí)慣的英語詞語搭配有助于非本族語的人克服由于受本族語言和文化的影響而產(chǎn)生的錯誤,避免不合習(xí)慣的類推,從而提高運用地道英語進(jìn)行交際的能力。[12]
例8.弟子規(guī),圣人訓(xùn)。[3] (P14)(《弟子規(guī)·總序》)
美譯: These standards for students are guidelines, handed down to us by Ancient Sages.[4](P11)
覃譯:Di Zi Gui or Pupil’s Code is a book that was taught by the Chinese saint and sage Confucius.[5](P26)
此例譯文中的畫線部分出現(xiàn)的不當(dāng)搭配詞,很容易引起讀者的反感或誤解?!兜茏右?guī)》的作者借用這句話來聲明:這部書里邊的道理,并不是作者獨創(chuàng)的,而是圣人孔夫子傳下來的。[12]換句話說,作者依照孔夫子的學(xué)說思想編寫成的。鐘茂森指出,《弟子規(guī)》雖然是孔老夫子提出的提綱條目,但是孔老夫子一生“述而不作”,他只是轉(zhuǎn)述古圣先賢堯舜禹湯、文武周公的教誨。根據(jù)詞語搭配的漸次性特征,搭配的可接受性也呈現(xiàn)漸次狀態(tài)。適宜的搭配詞更容易被人接受。[15]
試譯: Formulated from the teachings of the ancient Chinese saints and sages, the principles for youngsters are as follows.[3](P23)
例9.寬為限,緊用功;功夫到,滯塞通。[3] (P22)(《弟子規(guī)·余力學(xué)文》)
美譯: Budget your time for one project, and then work as hard as you can. When your effort come up to the mark, quite naturally you’ll understand.[4](P31)
覃譯: Make a loose study plan and study hard. As long as you work hard enough, you are sure to come to an understanding all of a sudden.[5](P109)
以上例句中的劃線部分搭配組合不太自然,而且以上兩種譯文的句子結(jié)構(gòu)選用得不協(xié)調(diào),影響了原文語言形式的美感。比如,覃譯中使用的句式“As long as...you are sure to...”使教義顯得輕率、淺薄。
試譯: Set yourselves a long-term, attainable goal and devote sufficient effort to surmount the difficulties in achieving it.[3](P34)
當(dāng)然,除注意詞語搭配之外,源語中有些詞語內(nèi)涵豐富,有時譯者很難根據(jù)上下文精確地闡釋詞義,翻譯時可以將其做模糊處理。正如蔣堅松所言:“對原文的理解和詮釋應(yīng)立足于精確,但不排斥模糊;能精確到什么程度就精確到什么程度,需要留幾分模糊就留幾分模糊。在特定的上下文中,這種模糊和精確一樣,同樣是對文本的正確闡釋”[13]。
例10.非圣書,屏勿視;蔽聰明,壞心志。[3](P22)(《弟子規(guī)·余力學(xué)文》)
美譯: Teachings that don’t come from Sages are words that we don’t need to read. These books cover over our wisdom, and undermine our resolve.[4](P32)
覃譯: Books containing ideas that depart from the teachings of saints and sages should be discarded and should not be even given a look. Such books will block your intelligence and wisdom, hence undermine your aspirations and integrity.[5](P114)
兩個譯文中出現(xiàn)的搭配詞語(劃線部分)呈現(xiàn)語言組合的生硬現(xiàn)象。詞語“圣書”的含義需要模糊處理,因為在日常學(xué)習(xí)生活中我們需要閱讀各種文化、知識方面的書籍,其中表層意義的“圣書”只占少數(shù);重要的是,我們在選擇讀本時需要做出正確的判斷。
試譯: Avoid corrupting books that will block your intelligence, sap your will and check your resolution.[3] (P35)
顯然,任何詞語的意義和用法都會受到與該詞共現(xiàn)的其他詞語的影響和制約,它們共同構(gòu)建出一個特別的語言環(huán)境。譯文中良好的詞語搭配可以有助于譯入語讀者更好地理解原文的字面意義和內(nèi)涵意義,提升譯文的可讀性。
《弟子規(guī)》是按照三字一句的押韻形式寫成的,文字淺顯易懂,讀起來朗朗上口,因此譯者在翻譯時需適當(dāng)注意原文的外在形式,構(gòu)建譯文中的美感成分。關(guān)聯(lián)原則和趨同原則要求譯文與原文相關(guān)聯(lián),并最大程度地向原文趨同。因此,譯者在翻譯《弟子規(guī)》時,由于原文本具有三字一句,兩句一韻的特點,不僅給讀者以清新、明快之感,而且有利于閱讀、記憶和理解,譯文句子結(jié)構(gòu)的選擇以及源語修辭的表現(xiàn)手法也應(yīng)給予最大限度的關(guān)注,使得譯文語篇在語言形式上做到對應(yīng)、銜接,與語義內(nèi)容貫通有機(jī)結(jié)合,構(gòu)成更好的譯語語篇織綜,盡可能達(dá)到“形神兼?zhèn)洹薄?/p>
例11.首孝悌,次謹(jǐn)信。[3] (P14)(《弟子規(guī)·總序》)
美譯: First, obey and care for your parents, and then practice true brotherhood. Learn to be careful and honest.[4](P11)
覃譯: The book first teaches us how to be dutiful to out parents, and how to be respectful and loving to our siblings. It then teaches us how to speak and act with caution in our daily life, how to be a trustworthy person, and how to believe in the teachings of the ancient saints and sages.[5](P26)
第一種譯文把后半句挪到下一句話開頭,這或許是譯者的變通策略之一,而覃譯顯示句子結(jié)構(gòu)繁雜,沒有考慮原語的語體風(fēng)格。
試譯:First honor your parents and treat your siblings kindly and then be cautious and honest in your words and deeds.[3](P23)
例12. 泛愛眾, 而親仁; 有余力, 則學(xué)文。[3](P14)(《弟子規(guī)·總序》)
美譯: Learn to be careful and honest, and cherish all living beings. Draw near to goodhearted people, and study whenever you can.[4](P12)
覃譯: Furthermore, it teaches us to love all equally and to be close to and learn from people of virtue and compassion. If we have accomplished all the above and still have the will and energy to improve, then we can study further and learn literature and arts to improve the quality of our cultural and spiritual lives.[5](P26)
美譯文中,由于插入前一句部分內(nèi)容,不僅整個句子結(jié)構(gòu)受到影響,而且不使用連詞,只是簡單地羅列出動詞,使句子的意思不明確;覃譯文仍使用了較長的句子結(jié)構(gòu),如此不確定的含義表達(dá)不適合解讀道德教育的文本。
試譯: Cherish all living creatures and learn from benevolent people. Only when you have accomplished these deeds can you begin to learn the other arts.[3](P23)
例13. 父母呼, 應(yīng)勿緩; 父母命, 行勿懶;父母教, 須敬聽; 父母責(zé), 須順承。[3](P14)(《弟子規(guī):入則孝》)
美譯: When mother and father are calling,answer them right away. When they give you instructions, obey them without hesitation. When your parents need to instruct you, respectfully do as you are told. Whenever your parents must scold you, acknowledge your errors and faults.[4](P13)
覃譯: When your parents call you, answer them right away;when they ask you to do something, do it without delay. You should not make up excuses for your laziness. What your parents teach you about ways of life is for your own good, so you should listen attentively;when your parents scold you for your doing something wrong, you should be ready to accept their criticism and correct your mistakes without trying to gloss over them. It is absolutely wrong to talk back and make them sad. Even if you are done wrong, you should adopt the attitude of “correcting mistakes if having committed them and guarding against them if not.”[5](P28-29)
以上兩種譯文均以when引出的從句開頭,弱化了主句的祈使功能。此外,整個句子結(jié)構(gòu)冗長,未能盡力體現(xiàn)原作的風(fēng)格。原文的每部分都包含一個動詞,每一個動詞表達(dá)一個事理,如“呼”“緩”“命”“懶”“教”“聽”“責(zé)”“承”。
試譯: Come on time when your parents call for you, and meet their demands in timely fashion. Listen to your parents with patience and respect when they teach you; recognize your mistakes and accept the punishment when they scold you.[3](P24)
例14. 勿自暴,勿自棄;圣與賢,可馴致。[3] (P22)(《弟子規(guī)·余力學(xué)文》)
美譯: Don’t let your instincts control you, or waste time in idle pursuits. Work hard and become worthy Sages. We all can harvest these fruits.[4](P33)
覃譯: Neither give up and fall back to earlier low stage. To become a person of virtue and wisdom is something we can all hope to attain in time.[5](P115)
趙彥春曾經(jīng)說過:“所謂翻譯,實際上就是根據(jù)關(guān)聯(lián)原則對原作進(jìn)行闡釋的明示-推理過程。這一過程是動態(tài)的行為。譯語語篇的織綜與語際之間的關(guān)聯(lián)具有同等的重要性。銜接和連貫相互配合、交織,構(gòu)成了渾然一體的語篇織綜,有助于語篇實現(xiàn)其自身的價值?!保?](P192)上例增加連詞“because”使整句語義更連貫,構(gòu)成更好的語篇織綜。
試譯: Never be harsh on yourself nor give up on yourself, because you can be a sage or a person of virtue by making sustained efforts.[3](P35)
例15. 凡是人,皆須愛;天同覆,地同載。[3] (P19)(《弟子規(guī)·泛愛眾》)
美譯: For all creatures throughout the world, we should cherish a kindred regard. The sky covers all of us equally. The earth supports all humankind.[4](P27)
覃譯: Human beings, regardless of nationality, race, and religion, should be loved equally. We should learn from heaven and earth, which selflessly provide shelter and food for us, but ask for no returns.[5](P86)
前兩種譯文都采用了斷句的方法,將其譯成兩句話。筆者認(rèn)為,斷句會使句子結(jié)構(gòu)冗長。如果采用連詞連接整個句子,語義關(guān)系清晰,整句結(jié)構(gòu)也簡潔明了。
試譯: Love everyone equally, since all are sheltered by the same sky and supported by the same earth.[3](P31)
例16.能親仁,無限好;德日進(jìn),過日少。[3] (P21)(《弟子規(guī)·親仁》)
美譯: To draw near to such wholesome people will bring on immeasurable good. Our virtues increase day by day, our faults bit by bit disappear.[4](P29)
覃譯: We can benefit immensely by approaching virtuous people, because they will help us improve our morals day by day. As a result, our virtues will grow and our wrongdoings will lessen.[5](P104)
從漢語原句表達(dá)的信息可以看出,“德日進(jìn),過日少”是前面小分句中“無限好”的具體體現(xiàn)。因此,保持完整的句子結(jié)構(gòu)有利于體現(xiàn)語言信息的連續(xù)性。
試譯:You benefit greatly by learning from the selfless, for your morality is strengthened, and errors are probably avoided every day.[3](P33)
簡而言之,在《弟子規(guī)》的英譯過程中簡化句子結(jié)構(gòu)有利于譯文“神”和“形”二者的和諧、統(tǒng)一,可以最大限度地忠實于原文的意義和風(fēng)格。
由于中西文化的差異,人們的思想和表達(dá)方式也存在很大的差異。翻譯時譯者有時需要做必要的補(bǔ)充,其目的是“補(bǔ)上對原語讀者來說不言自明而對譯語讀者卻必須說明的意義”[14]。再者,譯者應(yīng)根據(jù)原文的語義特征補(bǔ)充說明重要的意義。
例17. 財物輕,怨何生;言語忍,忿自泯。[3] (P15)(《弟子規(guī)·出則弟》)
美譯:If wealth is not viewed as essential, how could resentment arise? When words are both gentle and patient, bad feeling will soon disappear.[4](P17)
覃譯:Value filial ties more than property and belongings, no grudge will come between you and your siblings; Be careful with your words and hold back hurtful comments, then unnecessary resentment will gradually die out.[5](P43)
原文突顯的意思一是要把財物方面的貪欲看輕;二是講話要謹(jǐn)慎[6]。在表達(dá)過程中增補(bǔ)這些信息有助于讀者更好地理解原文的真實含義。
試譯: Property is a source of resentment,which won’t build up so long as you think little of it. Words are a source of indignation, which won’t be occasioned if you speak patiently with each other when disagreements do arise.[3](P26)
例18. 事雖小,勿擅為;茍擅為,子道虧。[3](P14)(《弟子規(guī)·入則孝》)
美譯: A matter might be trivial, but if it is wrong to do it or unfair to another person, I must not do it thinking it will bear little or no consequence. If I do, I am not being a dutiful child because my parents would not want to see me doing things that are irrational or illegal.[4] (P13)
覃譯: If something is irrational or improper, avoid doing it even though it is very trivial. If you do whatever you like without restraint, you will spoil your moral integrity. That is against filial obligation and therefore we should be ashamed of doing that.[5](P32)
試譯: Don’t do as you please anything irrational or illegal, no matter how trivial it is;otherwise, you are not dutiful children.[3](P24)
“翻譯不是靜態(tài)的代碼轉(zhuǎn)換,而是以關(guān)聯(lián)為準(zhǔn)繩,以順應(yīng)為手段,以意圖為歸宿,盡量使譯文向原文趨同的動態(tài)行為。這就意味著翻譯要在盡可能多的層面上與原作對等,在保證傳達(dá)原意圖的前提下,盡可能兼顧其他因素,但不要求機(jī)械的對等,更不提倡無故的生發(fā)或無謂的犧牲?!保?](P99)以上例句表明,有些詞匯對原文讀者來說非常容易聯(lián)想到特定的含義,而對于譯入語讀者來講,如果不增補(bǔ)隱含的信息就有可能造成理解方面的障礙。但是在增補(bǔ)信息時應(yīng)注意組句的方式方法。以上兩例譯文中,試譯者將補(bǔ)充的信息有機(jī)地融入譯文中,增加了譯文的可讀性、可理解性。
《弟子規(guī)》的原文形式簡潔、規(guī)整,詞句對稱、平行。譯者在理解原文的過程中需要通過其表層意義探討深層意義,包括其聯(lián)想意義和言外之意,以便更好地把握原文的思想內(nèi)涵;在譯入語表達(dá)過程中不僅須認(rèn)真選詞、搭配、增補(bǔ)信息,盡可能再現(xiàn)源語的語義內(nèi)涵和文化內(nèi)涵,更要注重句子結(jié)構(gòu)的平衡、對稱,以便更好地再現(xiàn)原文語言風(fēng)格和語言形式。中華典籍外譯是一項系統(tǒng)化的工程,如何通過翻譯及推廣,實現(xiàn)中國特色話語體系與世界其他國家話語體系的有效對接,把中華民族博大精深的文化更加有效地傳播到國際社會,需要我們的共同努力和探討。
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[2] 許鈞.翻譯論[M].武漢:湖北教育出版社,2003.
[3] 何亞琴.中華傳統(tǒng)文化的三個根[M].北京:世界知識出版社,2014.
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[9] 趙彥春.翻譯學(xué)歸結(jié)論[M].上海:上海外語教育出版社,2005.
[10] Leech, Geoffrey. Semantics [M]. Penguin Book Ltd, England,1974.
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[12] 王文昌.英語搭配大詞典[M].南京:江蘇教育出版社,1991.
[13] 蔣堅松.古籍翻譯中理解的若干問題[J].外語與外語教學(xué),2001,(11).
[14] 蔣堅松.古籍翻譯中表達(dá)的若干問題[J].外語與外語教學(xué),2002,(2).
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責(zé)任編輯:馮濟(jì)平
Comparative Study on Strategies for Translating Di Zi Gui from Chinese into English
HE Ya-qin BIAN Jian-hua
( Department of Foreign Languages, Beijing Institute of Petrochemical Technology, Beijing 102617, China;School of Foreign Languages, Qingdao University, Qingdao 266071, China )
The original text of the Confucian classics Di Zi Gui ( The Principles for Youngsters ) is featured by its brief and regular forms, symmetrical and paralleled sentences, as well as its close and implicit grammatical relationships. For such a text, Chinese-English translation strategies are exemplifi ed by a comparative study of the English versions of the text from the perspective of Relevance Theory and Convergence Principle. It is proposed that in the process of understanding the original text, the translator is supposed to work out the deep meaning through the surface meaning; and that in the process of expressing,the translator is advised to be careful not only in selecting words, phrases and collocations, but also in keeping the balance and symmetry of the sentences so as to reproduce the linguistic style and forms of the original.
Di Zi Gui ( The Principles for Youngsters );English versions;translation strategies
H059
A
1005-7110(2016)04-0100-08
2016-04-22
北京市人文社科面上項目“全球化背景下中國傳統(tǒng)文化典籍英譯策略研究”(Z13-013)
何亞琴(1966-),女,山西靈石人,北京石油化工學(xué)院外語系副教授;卞建華(1969-),女,山東德州人,博士,青島大學(xué)外語學(xué)院教授。