蔵蒙欽定訳語集『賢者の源』におけるゲルク派教学に基づく翻訳論

抄録

The Dag yig mKhas pa’i ’byung gnas （abbr. DKh） compiled by lCan skya rol pa’i rdo rje （1717-1786） is characterized by the doctrinal tenets of the dGe lugs pa school, which give priority to the views of the prasaṅgika Madhyamaka. This dGe lugs pa scholastic tradition is not necessarily accepted by other schools, nor would its interpretation be applicable to the original Tibetan texts, and so it would not necessarily be valid as a general translation theory. This paper explores the degree to which that rule was adopted. There is an invocation of reverence to lCang skya, the author of DKh, in each of the colophons of the Mongolian translations of the Madhyamakāvatārabhāṣya （Candrakīrti） and Madhyamakāvatāraṭikā （Jayānanda）. Therefore, it can be assumed that the translator knew the author of DKh.

In this paper, I have tried to shed further light on this issue, taking the Madhyamakāvatāra­bhāṣya and Madhyamakāvatāraṭikā as examples, based mainly on three versions of the Mongolian translations of the Byang chub lam rim chen mo: first, the text contained in the Peking edition of the collected works of Tsong kha pa blo bzang grags pa; second, the translation by Luvsantsembel in 1812; and third, the translation by Bulgan in 2004-2007. I have drawn the following conclusions: It is confirmed that DKh has a certain degree of influence on the establishment of the later generations of different books as well as on the consistent translation of terms, but that the modern translation does not.