译文三：

Men all know that salvation should be won,

But with ambition won't have done, have done.

Where are the famous ones of days gone by?

In grassy graves they lie now, every one.

Men all know that salvation should be won,

But with-their riches won't have done, have done.

Each day they grumble they've not made enough,

When they've enough, it's goodnight every one!

Men all know that salvation should be won,

But with their loving wives they won't have done.

The darlings every day protest their love:

But once you're dead, they're off with another one.

Men all know that salvation should be won,

But with their children won't have done, have done.

Yet though of parents fond there is no lack,

Of grateful children saw I ne'er a one.

                                                （戴维·霜克斯 译）

译文四：

All men long to be immortals,

Yet to riches and rank each aspires;

The great ones of old, where are they now?

Their graves are a mass of briars.

All men long to be immortals,

Yet silver and gold they prize.

And grub for money all their lives,

Till death seals up their eyes.

All men long to be immortals,

Yet dote on the wives they've wed,

Who swear to love their husband evermore,

But remarry as soon as he's dead.

All men long to be immortals,

Yet with getting sons won't have done.

Although fond parents are legion,

Who ever saw a really filial son?

                                     （杨宪益 译）

可以看出，这四例译诗都采用了原诗的形式，分为四小节十六行，并讲究押韵，读起来朗朗上口。在内容上，四例译诗都可以说相当忠实于原文，但在宗教意义的翻译上处理有所不同，现比较一下四位译者对第一句“世人都说神仙好”和“好，了，了”的翻译。

我们先看“世人都说神仙好”。

译文一：赫德森的译文（以下简称赫译）是：

To train for a saint we know is best.

译文二：王际真的译文（以下简称王译）是：

We all envy the immortals because they are free.

译文三：霍克斯的译文（以下简称霜译）是：

Men all know that salvation should be won.

译文四：杨宪益的译文（以下简称杨译）是：

All men long to be immortal.

赫译和霍译采用了转化的手法，将“神仙”分别译成saint（圣徒）和salvation（拯救），王译和杨译则将其直译成“immortal”。“神仙”是中国道教的概念，对所谓超脱尘世、有神通变化、长生不死之人的称谓。道家的最高理想是修炼成“神仙”而“圣徒”和“拯救”是基督教的概念，成为“圣徒”和从“罪孽”中得到“拯救”则是基督教的最高追求。由此可见，赫译和霍译游离于中国道教文化之外，而王译和杨译则完全再现了中国道教的文化内涵，可谓上乘佳译。

我们再看“好，了，了”的翻译。

所谓“好，了”，跛足道人的解释是“可知世上万般，好便是了，了便是好。若不了，便不好；若要好，须是了”。从形式上来讲，《好了歌》采用了有规律的排比和重唱的手法。每小节四句，第一、二、四句以“好，了，了”字作结，全诗四个小节反复这一形式。这里作者独具匠心溶寓义和韵律于一炉。对此，翻译家们感到力不从心，很难两全。

译文一：赫译是：

best, mind, rest (zest, blest, breast)

译文二：王译是：

free, forget, weeds (closeed, deed, obedient)

译文三：霍译是：

won, done, one

译文四：杨译是：

前两小节：immortals, aspires, briars, prize, eyes

后两小节：immortals, wed, dead, done, son

这里四位译者都十分重视韵律的翻译，采取了不同的韵脚，并取得了成功。但对“好，了”文化意义的翻译不能够令人满意。“好”意指超脱尘世，修炼成仙，才是最自由快活的。“了”则指了结终愿。上述四种译文中，王译“free, forget”和霍译“won, done”较贴近原文，体现了“好，了”的蕴含，耐人寻味。美中不足的是，第四句中“了”的翻译不够好。王译weeds 和霍译one没有能够与第二句中“了”的译文forget和done相连续，如果王译为free, forget, forget,霍译为won, done, done,那“好，了，了”的翻译可谓形神兼备。

责任编辑：admin