化度寺碑: Modern Chinese Translation?

[davoosh]

大家好， 

 

I have recently started practicing using a brush to write Chinese, and I am using 歐陽詢的化度寺碑 to copy from. The problem is I have no grounding in Classical Chinese, so I barely understand what I'm writing (which somehow feels counterproductive) so I was wondering if anybody knew if there is a modern Chinese translation available anywhere? I have searched to no avail. The full title is: 化度寺碑故僧邕禪師舍利塔銘

 

Thanks!

 

 

[mouse]

I couldn't find one either. Perhaps we could go through it and try to translate it ourselves?

 

Kenneth Starr in his book Black Tigers renders the title as, “Inscription on a reliquary pagoda for Master Yongzhan, former monk at Huadu Temple". I think he has the name wrong, as 禪師 is a title for a Chan/Zen master. Buddhism is not one of my strong points though. Anyway, here's the whole text if anyone wants to join in:

 

化度寺故僧邕禪師舍利塔銘

 

蓋聞人靈之貴，天象攸憑，稟仁義之和，感山川之秀，窮理盡性，通幽洞微。研其慮者百端，宗其道者三教，殊源異軫，類聚群分。或博而無功，勞而寡要，文勝則史，禮煩斯黷。或控鶴乘鸞，有係風之諭；餐霞禦氣，致捕影之譏。至於察報應之方，窮死生之變，大慈（闕）運宏濟群品，極眾妙而為言，冠元宗以立德，其唯真如之設教焉。若夫性與天道，契協神交，貽照靈心，澄神禪觀，則有化度寺僧邕禪師者矣。禪師俗姓郭氏，太原介休人。昔有周氏，積德累功，慶流長世，分星判野，大啟藩維。蔡伯喈云：「虢者郭也。虢叔乃文王所諮，郭泰則人倫攸屬。」聖賢遺烈，奕葉其昌。祖憲，荊州刺史，早擅風猷。父韶，博陵太守，深明典禮。禪師含靈福地，擢秀華宗，爰自弱齡，神識沈靜，率由至道，冥符上德。因戲成塔，發自髫年；仁心救蟻。始於丱歲。世傳儒業，門多貴仕。時方小學，齒骨上庠，始自趨庭，便觀入室，精勤不倦，聰敏絕倫，博覽群書，尤明老易。然雅有誌尚，高邁俗情，時遊僧寺，伏膺釋典，風鑒疏朗，豁然開悟。聞法海之微妙，毛發同喜；瞻滿月之圖像，身心俱淨。於是錙銖軒冤，糟粕邱墳，年十有三，違親入道，於鄴西雲門寺，依止稠禪師。稠公禪慧通（闕）戒行勤苦，道標方外，聲溢區中。（闕）睹暗投，欣然驚異，即授受禪法，數日便詣幽深。稠公嚐撫禪師而謂諸門徒曰：「五亭（闕）念盡在此矣。」頭陁蘭若，畢誌忘疲，仍來往林慮山中，棲托遊處。後屬周武平齊，像往林慮，入白鹿深山，避時削跡，藏聲戢曜，枕石漱流。（闕）岩之下葺茆成室，蘿裳薜帶，（闕）唯糞（闕）之衣；餌術餐鬆，嚐無麻麥之飯。三逕斯絕，百（闕）為群，猛鷙毒螫之徒；潛形匿影，白鹿青鸞之輩。效祉呈祥，每梵音瞻禮，焚香讀（闕二字）奇禽異獸，攢集庭宇，俱絕（闕）倚畢來俯伏，貌如恭敬，心疑聽受。及開皇之初，宏（闕）釋教，於時有魏州信行禪師，（闕）明佛性，大轉法輪，實命世之異人，為元門之益（闕）以道隱之辰，習當根之業，智禪師遯世幽居，遣人告曰：「修道立行，宜以濟度為先，（闕）善其身，非所聞也。宜盡宏益之方，昭示流俗。」禪師乃出山，與信行禪（闕）修苦行。開皇九年，信行禪師被敕徵召，乃相隨入京。京師道俗，莫不遵奉信行禪（闕三字）之（闕二字）持徒眾，以貞觀五年十一月十六日，終於化度寺，春秋八十有九。聖上崇敬（闕二字）贈帛追福，即以其月廿二日，奉送靈塔於終南山下鴟鳴圯，禪師之遺令也。徒眾收其舍利，起塔於信行禪師靈塔之左。禪師風範凝正，行業精勤。十二部經，嚐甘露而俱盡；五百具戒，淩嚴霜而未彫。雖托跡禪林，避心定水，涉無為之境，絕有待之累，（闕）寓形岩穴，高步京華，常卑辭屈已，體道藏器。未若道安之遊樊沔，對鑿齒而自伐彌天；慧遠之在廬山，折桓元之致敬人主。及遷神淨土，委質陁林，四部奔馳，十方號慕，豈止寢歌輟相，舍佩捐珠而已？式昭景行，乃述銘云：

綿邈神理，希夷法性。自有成空，從凡入聖。於昭大士，遊（闕二字）正，德潤慈雲。心懸靈鏡，（闕）蒙悟道，舍俗歸真。累明成照，積智為津。行識非想，禪（闕三字）觀盡三昧，情銷六塵。結構窮岩，留連幽穀。靈應無像，神行匪速。敦彼開導，去茲（闕三字）絕有憑群生仰福，風火（闕）妄泡電同奔。達人忘已，真宅斯存。剎那（闕二字）淨域（闕五字）樂永謝重昏。

[Bibu]

I can  give you a little back ground.

 

This is a memorial article for Zen master 邕, his ashes-舍利 was in  the pangoda in 化度寺, Huadu temple.

 

The article is like 墓志铭, tablet carved in tomb, to praise and record the pastaway's life.  

 

The memorial article normally is written by the most famouse writer can afford/asked, and most famous calligrapher to write down on paper. could be same person.

 

In this one, the witer is 李百药.

[davoosh]

Thanks both.

 

Trying to translate it ourselves is a great idea, although I'm not sure how much use I would be since I've hardly studied Classical Chinese.

 

Anyway, perhaps we can try the title:

 

化度寺故僧邕禪師舍利塔銘

 

I'll write how I would parse it, word-by-word although I will probably have lots of major errors as I know certain words have very different functions/meanings in CC.

 

Huadu Temple, 故，Seng-Yong Buddhist Master, Ashes, Pagoda Engraving

 

The only part I don't understand is 故 here. Judging from what you write, I am assuming it means former? Is it a corrupt 古？ Perhaps one of the more knowledgable members could elaborate? Thanks!

[mouse]

Apart from the 禪師 bit, Starr's translation of the title above has it down.

 

A 舍利塔 is a stupa, or a pagoda where relics are kept. They might be his ashes, but they could be other relics.

 

僧 means monk. And yes, 故 here means former. It's similar to 古, but the latter usually means 'ancient'.

[davoosh]

Thanks! That makes more sense. Perhaps I will try a few more parts tomorrow. Those who are interested please feel free to join!

 

Here's my attempt with a brush:

 

 

[mouse]

I started translating this, but it looks like it's going to take a while, so I'll post what I've got so far. Hopefully people can offer some suggestions, as I'm not confident with Buddhist material.

 

蓋聞人靈之貴，天象攸憑，稟仁義之和，感山川之秀，窮理盡性，通幽洞微。

 

Surely [everyone]* knows that the value of the human spirit is in conformity to Heavenly signs. It is endowed with the harmony of humaneness and rightness, it is sympathetic to the efflorescence of the mountains and rivers, it goes to the limits of cosmic order and fundamental nature** and comprehends the obscure and imperceptible.

 

* There’s no such word here, but I added it to make the English work.

** 理 and 性 are likely used here for their Buddhist meanings of siddhanta and svabhava.

 

研其慮者百端，宗其道者三教，殊源異軫*，類聚群分。

 

Those who examine its musings are manifold, and those who venerate its Way are the Three Teachings. They have different origins, but they come together on similarities and diverge on differences.**

 

* I wasn't sure about 軫. It might standing in for 畛, and thus 異畛, which fits the meaning. It's difficult to see what the original character was (see this picture: http://images.shufazidian.com/upload/20150327/14274436198728.jpg) but the character looks like it's made up of 車 and 尔. I haven't bothered to look it up in a variant dictionary.

** This is a reference to the Changes: 方以類聚, 物以羣分.

 

或博而無功，勞而寡要，文勝則史，禮煩斯黷。或控鶴乘鸞，有係風之諭；餐霞禦氣，致捕影之譏。

 

Some gamble without success,* labour and obtain little, their writing is overly fussy,** they overcomplicate rituals and thus denigrate them. Some mount cranes and ride simurghs*** and have impossible parables told about them, [where they] subsist on clouds and control the vital energies,**** which attract jeers of being made up.

 

* I’m not sure about this. I would be inclined to think it’s a 博學 type thing, but I’m not sure that meaning of bo works without an object.

** a reference to 文勝質則史, “when ornament prevails over substance, you have pedantry”

*** References to the Western Zhou transcendent Wang Ziqiao, who rode a white crane, and the Spring and Autumn period shaman Xiao Shi, who rode a simurgh, which is a fantastic bird similar to a phoenix.

**** This could also be 御氣, which has two meanings: one which is the same as above, and the other means to ride the wind.

 

至於察報應之方，窮死生之變，大慈（闕）運宏濟群品，極眾妙而為言，冠元宗以立德，其唯真如之設教焉。

 

As for investigating the means of judgement, and exhausting the transformations of death and life, great mercy [blank] cycle great deliverance of the common masses,* one must surpass the collective wonders and put them into words, crown Buddhism** in order to establish moral excellence, and respond*** by putting into effect the teachings of the absolute reality.****

 

* The missing character makes it hard to gloss this sentence. Could be 命.

** 玄宗

*** Not sure about this. Thoughts?

**** bhūtatathatā

 

[Bibu]

nice ! 

 

If you really interested on classic chinese, find this one: 古文观止， a book.

 

玄宗： famous emperor in Tang dynasty,  chinese oper的祖宗，his love story in  many poems,  turning point of Tang to corruption.

 

命： could be fate, or a person's life.

[davoosh]

Thank you both. Also, wow mouse! And here I was thinking I'd do 4-5 words a day...:D

 

On that note, I will post a more basic break down if nobody minds? This is both to help me and perhaps help others who are new to Classical Chinese.

 

蓋聞人靈之貴

 

Is 蓋 here gai4 meaning '大概，大約‘ or he2 meaning 和不？

聞： wen2 : to know, 得知, to have learnt of something

人靈：ren2 ling2: human spirit

貴: gui4: value 

 

[davoosh]

Could somebody explain how 攸 is used here: 天象攸憑. I know it is equivalent to 所， but I'm still having trouble parsing it. Thanks!

[mouse]

On 5/29/2018 at 1:43 AM, Bibu said:

命： could be fate, or a person's life.

 

Yes, I'm aware of that. My suggestion of 命 was for the missing character indicated by 闕. So I'm saying the phrase might be 大慈命運宏濟群品. However, after thinking about it, that doesn't really make sense. Maybe 能 is more likely? Then, if we read 運 as something like 'use' (運用的意思), it would be "great mercy can enable the extensive deliverance of the common masses".

 

On 5/29/2018 at 1:39 PM, davoosh said:

Is 蓋 here gai4 meaning '大概，大約‘ or he2 meaning 和不？

 

The 蓋 is not necessarily 'probably'. Somewhat confusingly, it means either 'probably' or 'certainly'. Think of it as a rhetorical thing. I thought 'surely' was a good stand-in for that.

 

Kroll's definition might help: "sentence-initial GP that on the one hand indicates a measure of uncertainty and on the other expresses a measure of confidence in the statement: undoubtedly, probably, presumably".

 

和不 is possible with this character, but seems unlikely to me here. "Why not hear of the value of the human spirit?" 蓋 seems more likely than 盍.

 

Think of 天象攸憑 as being related to 蓋聞人靈之貴. You need some grammatical word to show the relation, and that word is 攸. The 攸 is as you say like 所 ('that which'). Instead of writing "...is in conformity to Heavenly signs" I could have written "...is that which is in conformity to Heavenly signs". To make it work in English you kind of have to reverse the order when translating. So to give another example, the meaning of 從心所欲 would be to follow that which the heart desires.

 

[Bibu]

Yes, I'm aware of that. My suggestion of 命 was for the missing character indicated by 闕. So I'm saying the phrase might be 大慈命運宏濟群品. However, after thinking about it, that doesn't really make sense. Maybe 能 is more likely? Then, if we read 運 as something like 'use' (運用的意思), it would be "great mercy can enable the extensive deliverance of the common masses".

 

sorry i didnt check context before. I would bet on "广“， "大”的对仗。

[davoosh]

Today's attempt:

 

稟仁義之和

稟: bing3: to endow, bestow, give, receive (?)

仁義: ren2 yi4: benevolence and unrighteousness, humanity and virtue

 

How do passives work in Classical Chinese, as it appears 稟 here is passive in meaning. Or is it always passive, i.e. it always means "to be endowed with"?

 

My brush writing is slowly improving. There is still a lot of room for improvement though. I am following 陳忠建's videos on youtube. He writes out a lot of Ouyang Xun, which is very useful to copy.

[mouse]

On 5/31/2018 at 2:45 AM, Bibu said:

I would bet on "广“， "大”的对仗。

 

Yes, that would work.

 

3 hours ago, davoosh said:

稟: bing3: to endow, bestow, give, receive (?)

How do passives work in Classical Chinese, as it appears 稟 here is passive in meaning. Or is it always passive, i.e. it always means "to be endowed with"?

 

Rather than thinking about how it works in general, the context shows you how it has to work, in this case through the parallel structure of the text:

 

稟仁義之和

感山川之秀

 

[It is] endowed with the harmony of humaneness and rightness,

[it is] sympathetic to the efflorescence of the mountains and rivers.

 

We could re-write the English to make it even closer to the original:

 

[It is] endowed with humaneness and rightness's harmony,

[it is] sympathetic to the mountains and rivers' efflorescence.

 

But yes, 稟 is by its nature passive. One receives from above, from above you in the social/political hierarchy or from Heaven. You receive your innate qualities from Heaven, and 稟 is being used in this sense in the text. You could render 感 as 'sensible of' or 'moved by', which would show how 稟 and 感 are both passive.

 

3 hours ago, davoosh said:

仁義: ren2 yi4: benevolence and unrighteousness, humanity and virtue

 

There is a tendency nowadays to avoid Christian-sounding terms like these.

 

仁 is fellow-feeling, or humaneness. The Book of Rites glosses 仁 as: 「仁，人也，親親為人。」 'Benevolence' removes the impression of equality as humans, as well as the emotional aspect. 

 

義 is essentially what is correct, with an added implication of 'duty'. 'Righteousness' (which I assume you meant to type) immediately sounds too Christian. 'Virtue' does get the idea of rightness and duty, but is likely to be confused with 德 ('charismatic power'), which is often traditionally translated as 'virtue'.

 

[davoosh]

Thank you, mouse. Chinese philosophy and religion(s) aren't my forte, so the definitions I use are just dictionary-based, but you are right to point out the difficult in translating such texts when the words have Judeo-Christian connotations.

[davoosh]

A recent attempt of the next few parts.

 

感山川之秀：explained above.

 

秀：谷物叶穗开花

 

窮理盡心

窮：穷尽；用尽

盡：完；完尽；完了

 

I need to read more about the concepts of 理 and 性 to gain a better understanding overall.

 

Here is my recent brush-writing practice. I wrote 感，理 especially badly here. (Perhaps @Hofmann has some comments since this was partly inspired by reading his book on regular script? Of course I am still very much a beginner.)

 

 

\

 

Also: Does anybody know of any good books to copy Ouyang Xun's writing from? Ideally not in the form of engravings, as I find it hard to translate that into brush and ink. Thanks.

[Hofmann]

If you like Ouyang Xun, I recommend starting with 九成宮醴泉銘 over 化度寺碑 because the characters are bigger and better preserved. Bigger characters are usually more regular and neater. You can see his handwriting's characteristics more clearly. There's a lot of (informed) guesswork you have to do to get much of out 化度寺碑, so I think you should save it until after you get to know him better. (Also study 蘇孝慈墓志 at some point.) For example, it's unlikely that he would have written 川 like that.

 

The only extant samples of Ouyang Xun's handwriting are in engraved steles. That's your only option if you don't want to look at someone's brush-written copy. Perhaps in the beginning it may appear as if everybody gets pretty close, but from my perspective, it's clear that nobody writes like Ouyang Xun except himself.

[davoosh]

Thanks Hoffman, perhaps I will begin 九成宮 instead. At my level, I feel it is easier to copy brush-written examples. Videos are particularly helpful as I am still really learning the basic ways of forming strokes, and getting out of old bad stroke order habits. I have been using 陳忠建's videos to copy from. What do you make of his writing?:

 

 

[Hofmann]

It's pretty close, but if he wanted to write like Ouyang Xun, there are a few unlikely features, such as the extra stroke in 吕 and the hook on 崑. From watching a few of his videos, some techniques are pretty weird (i.e. implausible), and his stroke orders aren't that well researched either.

 

I recommended 田蘊章's technique in the book. The recommendation still stands four months after publication.

[Bibu]

nod on 九成宫。。。Heard of this one, 是个名帖。I  believed it is in 碑林, a famous museum  in Xi'an. I went there a lot,  anyhow I can nor read much of it , it takes time and concentration.