Buddhist Hybrid Sanskrit writings emerged after the codification in the 4th century BCE of Classical Sanskrit by the scholar Pāṇini. His standardized version of the language that had evolved from the ancient Vedic came to be known as "Sanskrit" (meaning "refined", or "completely formed"). Prior to this, Buddhist teachings are not known to have generally been recorded in the language of the Brahmanical elites. At the time of the Buddha, instruction in it was restricted to members of the twice-born castes. While Gautama Buddha was probably familiar with what is now called Sanskrit, he preferred to teach in local languages. At one point he ruled against translating his teachings into Vedic, saying that to do so would be foolish—as the language of the Vedas, Vedic was by that time an archaic and obsolete language.
After Pāṇini's work, Sanskrit became the pre-eminent language for literature and philosophy in India. Buddhist monks began to adapt the language they used to it, while remaining under the influence of a linguistic tradition stemming from the protocanonical Prakrit of the early oral tradition.While there are widely differing theories regarding the relationship of this language to Pāli, it is certain that Pāli is much closer to this language than Sanskrit is.According to K.R. Norman, Pāli could also be considered a form of BHS. However, Franklin Edgerton states that Pāli is in essence a Prakrit.
Edgerton holds that nearly all Buddhist works in Sanskrit, at least until a late period, belong to a continuous and broadly unitary linguistic tradition. The language of these works is separate from the tradition of Brahmanical Sanskrit, and goes back ultimately to a semi-Sanskritized form of the protocanonical Prakrit. The peculiar Buddhist vocabulary of BHS is evidence that BHS is subordinate to a separate linguistic tradition quite separate from standard Sanskrit (Edgerton finds other indications as well).[11] The Buddhist writers who used standard Brahmanical Sanskrit were small in number. This group seems to have been made up of converts who received orthodox Brahmanical training in their youth before converting to Buddhism, such as Asvaghosa.
Not all Buddhist usage of Sanskrit was of the hybrid form: some translated works (e.g. by the Sarvāstivādin school) were in classical Sanskrit. There were also later works composed directly in Sanskrit and written in a simpler style than the classical literature, as well as works of kavya in the ornate classical style such as the Buddhacarita.
Translation
Edward Conze, who translated most of the vast Prajñāpāramita corpus, attempted to render the mantra into English as: "gone gone, gone beyond, gone altogether beyond, O what an awakening, all hail!"
There are several approaches to translating the mantra, most of which assume that the mantra obeys the rules of Classical Sanskrit. Gata is the past participle of the verbal root √gam meaning "gone". Pāra means "across to the other side" – hence "gone beyond". The preposition sam- equates to the Greek συν, "with". Monier Monier-Williams gives "come together, met, encountered, joined, united; allied with, friendly to" and many other phrases that imply joining together. So a literal translation of pārasamgate would be "gone across to the other side, together with" or as Conze suggests "gone altogether beyond". Bodhi is an action noun from √budh "to wake up, to understand" and is generally taken to mean "awaken" in the Buddhist context. Svāhā is an expletive from Vedic ritual where it was used by ritualists as they made oblations to the fire. It is usually understood as deriving from su- + āha and therefore means "well said" (even Conze admits that his "all hail!" is not a good rendering).http://en.wikipedia.org/wiki/Heart_Sutra
发表于 18-3-2011 11:40 PM
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