http://blog.yam.com/heartspirit/article/4112416 孔兹是是近代着名的『般若经』专家，他的《心经》翻译精确度极高，几乎被视为标准英 译本，其地位等同於玄奘的中译本。 孔兹(Edward Conze，1904 - 1979）原籍德国，是近代研究般若经典最着名的学者。在欧 美，这位伟大的佛学翻译家最常被拿来和西域的鸠摩罗什与中国的玄奘相提并论。他在长 达二十年的译经工作中，完成般若经相关的经典达三十本之多，其中也包括了《金刚经》 与《心经》。 ●翻译精准，无可取代的英文版《心经》 心经虽被译成多国语言，但无论是任何语言翻译，在翻译过程中，似乎是很难避免语意的 流失，毕竟很难有两个语言能表现完全相同的意境。那麽孔兹的心经为什麽值得阅读呢？ 孔兹译本的最大特点是用语精准，并能完整呈现梵文心经里的过去进行式、被动式等时态 表达。这些时态对於解析心经原意是很大的关键，可惜在玄奘或鸠摩罗什的中译本里并未 表达出来。因此，仔细阅读孔兹的译本，留意时态的表现，有助於深入了解《心经》文句 的原始相貌。 ●学问和修行兼备的佛学翻译家 孔兹十三岁时开始接触佛教。如同西域的鸠摩罗什、中国的玄奘，或是日本的空海，这些 《心经》的古今译者都是语文天才，孔兹也是如此，二十四岁时已通晓十四种语言，包括 了梵语。三十多岁正式投入佛教研究，时值第二世界大战初期，当时他接触到铃木大拙的 佛学着作，一下子就着迷了，并将後来的生命岁月全都奉献给佛教。其最重要的翻译是般 若经典，乃是大乘佛教的基础教义。 孔兹不仅在佛教领域是优秀学者，他也实践修行，特别是禅定冥想。虽然有人质疑，研究 佛教思想，不该涉入个人的宗教体验，但是孔兹如此解释：「把佛学陈述作为一个可理解 的、可能被信赖的、正确的系统的同时，本人从来没忘记佛学真正的目的是为了使我们能 从这世间获得解脱因而建构的一种修行上的方便。」显然孔兹把研究作为修行，在研究佛 法的当下尽己所能去实践佛法，甚至体悟真实！ 孔兹最有名的着作《佛教国》（俗称『康斯佛教』）於1951年发行，影响欧洲思想界甚钜 ，到目前为止，已经有法、德、美、义、荷、日等多国译本，颇负盛名。此後还有《佛教 徒三十年研究》、《印度佛教徒的思想》等许多着作出版。 英译版本E. Conze http://kr.buddhism.org/zen/sutras/conze.htm THE HEART SUTRA Om Homage to the Perfection of Wisdom the Lovely, the Holy ! Avalokita, the Holy Lord and Bodhisattva, was moving in the deep course of the Wisdom which has gone beyond. He looked down from on high, He beheld but five heaps, and He saw that in their own-being they were empty. Here, O Sariputra, form is emptiness and the very emptiness is form ; emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form, the same is true of feelings, perceptions, impulses, and consciousness. Here, O Sariputra, all dharmas are marked with emptiness ; they are not produced or stopped, not defiled or immaculate, not deficient or complete. Therefore, O Sariputra, in emptiness there is no form nor feeling, nor perception, nor impulse, nor consciousness ; No eye, ear, nose, tongue, body, mind ; No forms, sounds, smells, tastes, touchables or objects of mind ; No sight-organ element, and so forth, until we come to : No mind-consciousness element ; There is no ignorance, no extinction of ignorance, and so forth, until we come to : There is no decay and death, no extinction of decay and death. There is no suffering, no origination, no stopping, no path. There is no cognition, no attainment and no non-attainment. Therefore, O Sariputra, it is because of his non-attainmentness that a Bodhisattva, through having relied on the Perfection of Wisdom, dwells without thought-coverings. In the absence of thought-coverings he has not been made to tremble, he has overcome what can upset, and in the end he attains to Nirvana. All those who appear as Buddhas in the three periods of time fully awake to the utmost, right and perfect Enlightenment because they have relied on the Perfection of Wisdom. Therefore one should know the prajnaparamita as the great spell, the spell of great knowledge, the utmost spell, the unequalled spell, allayer of all suffering, in truth -- for what could go wrong ? By the prajnaparamita has this spell been delivered. It runs like this : gate gate paragate parasamgate bodhi svaha. ( Gone, gone, gone beyond, gone altogether beyond, O what an awakening, all-hail ! -- ) This completes the Heart of perfect Wisdom. (Translated by E. Conze) -- 从一颗平静的心修行所得到的知识，和从研读中所得到的知识实在相差甚远。从研读中所 得到的知识，不是我们心中真正的知识（智慧），但我们的心却试图握持和保留这种知 识。我们为什麽要试图去保留它呢？终究会失去它的呀！ ---阿姜查《流水》 --

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