A Study of kumarajiva's Translation of Mahayama Literature as compared with the Sanskrit Originals

鸠摩罗湿婆翻译了许多大乘佛教典籍，对中国人接受佛教产生了决定性的影响。我将他的关键词“****”（事物的真实方面）与梵文原文和藏文版本进行比较，以说明他在中国佛教史上所起的重要作用。在他翻译的Astasahasrikaprajnaparamita中，忠实地传达了原始的哲学体系，他使用这个词作为“dharmata”（天生）的对应词。在他的《中经》第18章中，他系统地讨论了他的“****”体系，并说它不是客观真理，而是对现实的主观认识或“进入事物的真实方面”（*****）。在翻译《维摩拉基蒂尼德萨》和《大般若aparamitopadesa》时，他将“**”解释为“***”，梵文对应的意思是“dhamadhatu-samavasarana”（进入真实的领域）。正如他将“dharmadhatu”翻译为“**”这一事实所暗示的那样，他根据自己对现实的看法来解释“***”，使其接近于“****”。他将“****”一词引入他翻译的《Saddharmapundarikasutra》中，并将其解释为“***”（十种此类）。这里反映了他自己对现实的看法：他把现实理解为现实，肯定现象性的存在。因此，他的作品为佛教在中国的发展提供了基础。

Kumarajiva, by traslating many texts of Mahayana Buddhism, exerted a decisive influence on the Chinese reception of Buddhism. I deal with his key word "****"(the real aspect of things) in comparison with the Sanskrit originals and Tibetan versions in order to examplify the important role he playd in the history of Chinese Buddhism.In his translation of the Astasahasrikaprajnaparamita, which faithfully conveys the original philisophical system, he uses this word as corresponding to "dharmata"(innate nature).In the 18th chapter of his version of the Madhyamakasastra, he systematically discusses his system of "****" and says that it is not objective truth but subjective realization of reality or "entering into the real aspect of things"(*****).When translating the Vimalakirtinirdesa and the Mahaprajnaparamitopadesa, he paraphrases "**" as "***" whose Sanskrit equivalent is "dhamadhatu-samavasarana"(entering into the real sphere). As is suggested by the fact that he translates "dharmadhatu" as "**" he interprets "***" on the basis of his view of reality, bringing it close to "****".He introduces the term "****" into his translation of the Saddharmapundarikasutra and paraphrases it as "***"(ten kinds of suchness). Here his own view of reality is reflected : He understands reality as actual and affirms phenomenal existence. Thus his works have afforded a basis for the development of Buddhism in China.