The Edicts of King Asoka（「阿育王法令」中文譯作）

英文原版請參見： http://www.cs.colostate.edu/~malaiya/ashoka.html

The Edicts of King Asoka

阿育王法令

King Asoka, the third monarch of the Indian Mauryan dynasty, has come to be regarded as one of the most exemplary rulers in world history. The British historian H.G. Wells has written: "Amidst the tens of thousands of names of monarchs that crowd the columns of history ... the name of Asoka shines, and shines almost alone, a star." Although Buddhist literature preserved the legend of this ruler -- the story of a cruel and ruthless king who converted to Buddhism and thereafter established a reign of virtue -- definitive historical records of his reign were lacking. Then in the nineteenth century there came to light a large number of edicts, in India, Nepal, Pakistan and Afghanistan. These edicts, inscribed on rocks and pillars, proclaim Asoka's reforms and policies and promulgate his advice to his subjects. The present rendering of these edicts, based on earlier translations, offers us insights into a powerful and capable ruler's attempt to establish an empire on the foundation of righteousness, a reign which makes the moral and spiritual welfare of his subjects its primary concern. The Australian bhikkhu Ven. S. Dhammika, the compiler of the present work, is the spiritual director of the Buddha Dhamma Mandala Society in Singapore.

阿育王，古印度孔雀王朝第三代國王，現逐漸尊其為堪稱萬世表率的君王之一。英國歷史學家H.G. Wells曾寫道，"在滾滾歷史長河中，不斷湧現出來君主名字不下上萬個，但阿育王這個名字，無疑是最為閃耀的。"雖然佛經記載著這位統治者的傳奇故事，它講述的是一個殘暴無情的國王皈依了佛教並在餘生推行德政。但史學上一直缺乏關於他的統治情況的最關鍵資料。但這一切，在19世紀通過對位於印度、尼泊爾、巴基斯坦、阿富汗的大量雕刻於岩石和石柱上法令的考古發現而得到扭轉。這些法令頒發的內容，包含了阿育王的改革措施，政策以及為達到他施政目標的建議。基於更早的譯文而得的這些法令，使得我們能夠明了這位富於才幹的強大統治者建立正義帝國，並且讓這樣的統治能夠達到他所原本關心的道德和精神富裕這個目標的嘗試。
本文編者是來自澳洲的bhikkhu Ven. S. Dhammika，他是新加坡Buddha Dhamma Mandala Society的精神導師。

未完待續

[ 本帖最後由 和而不同 於 2008-10-6 19:28 編輯 ]

13

Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years after his coronation.[25] One hundred and fifty thousand were deported, one hundred thousand were killed and many more died (from other causes). After the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong inclination towards the Dhamma, a love for the Dhamma and for instruction in Dhamma. Now Beloved-of-the-Gods feels deep remorse for having conquered the Kalingas.

Indeed, Beloved-of-the-Gods is deeply pained by the killing, dying and deportation that take place when an unconquered country is conquered. But Beloved-of-the-Gods is pained even more by this -- that Brahmans, ascetics, and householders of different religions who live in those countries, and who are respectful to superiors, to mother and father, to elders, and who behave properly and have strong loyalty towards friends, acquaintances, companions, relatives, servants and employees -- that they are injured, killed or separated from their loved ones. Even those who are not affected (by all this) suffer when they see friends, acquaintances, companions and relatives affected. These misfortunes befall all (as a result of war), and this pains Beloved-of-the-Gods.

There is no country, except among the Greeks, where these two groups, Brahmans and ascetics, are not found, and there is no country where people are not devoted to one or another religion.[26] Therefore the killing, death or deportation of a hundredth, or even a thousandth part of those who died during the conquest of Kalinga now pains Beloved-of-the-Gods. Now Beloved-of-the-Gods thinks that even those who do wrong should be forgiven where forgiveness is possible.

Even the forest people, who live in Beloved-of-the-Gods' domain, are entreated and reasoned with to act properly. They are told that despite his remorse Beloved-of-the-Gods has the power to punish them if necessary, so that they should be ashamed of their wrong and not be killed. Truly, Beloved-of-the-Gods desires non-injury, restraint and impartiality to all beings, even where wrong has been done.

Now it is conquest by Dhamma that Beloved-of-the-Gods considers to be the best conquest.[27] And it (conquest by Dhamma) has been won here, on the borders, even six hundred yojanas away, where the Greek king Antiochos rules, beyond there where the four kings named Ptolemy, Antigonos, Magas and Alexander rule, likewise in the south among the Cholas, the Pandyas, and as far as Tamraparni.[28] Here in the king's domain among the Greeks, the Kambojas, the Nabhakas, the Nabhapamkits, the Bhojas, the Pitinikas, the Andhras and the Palidas, everywhere people are following Beloved-of-the-Gods' instructions in Dhamma. Even where Beloved-of-the-Gods' envoys have not been, these people too, having heard of the practice of Dhamma and the ordinances and instructions in Dhamma given by Beloved-of-the-Gods, are following it and will continue to do so. This conquest has been won everywhere, and it gives great joy -- the joy which only conquest by Dhamma can give. But even this joy is of little consequence. Beloved-of-the-Gods considers the great fruit to be experienced in the next world to be more important.

I have had this Dhamma edict written so that my sons and great-grandsons may not consider making new conquests, or that if military conquests are made, that they be done with forbearance and light punishment, or better still, that they consider making conquest by Dhamma only, for that bears fruit in this world and the next. May all their intense devotion be given to this which has a result in this world and the next.


13
上天的寵兒阿育王,登基8年之後征服了Kalingas。[25]在征服的過程中,十五萬人被驅逐,十萬人被殺,更多的人則死於其他疾病。在征服Kalingas之後，上天的寵兒開始熱烈地接近正法，傾心正法以及從正法中得到教誨。現在上天的寵兒非常後悔這次征服活動。
事實上，上天的寵兒為那些征服過程中的已戰死，臨死和被放逐的景象深感悲痛。但上天的寵兒對另外一些景象更為悲痛－－那些生活在戰亂國家中的婆羅門、修行人、不同宗教信仰的領袖，那些尊敬上級、尊敬父母、尊敬老者的人，那些品行端正、對朋友、熟人、同伴、親戚、僕人和僱主極度忠誠的人－－他們被傷害、被殺害以及流離失所。甚至那些自己沒有受到戰亂影響而他們的朋友、熟人、同伴、親戚受到了影響的人。這些因戰亂而發生的現象，讓上天的寵兒深感悲痛。

除了希臘，沒有哪個國家沒有婆羅門和修行人，也沒有哪個國家的人們不是獻身於這個或那個的宗教中。因此那些死於征服Kalingas的即使百分之一或甚至千分之一的人們，也足夠讓上天的寵兒深感悲痛。現在上天的寵兒為認為即使是那些做錯的人，都應該得到寬恕。

即使那些野居山林的人，只要是生活在上天寵兒的國度里，都懇求他們能夠品行端正。告訴他們雖然慈悲的上天的寵兒有能力在必要時候懲罰他們但實際上並不會這麼做，他們應該為自己做錯的而痛悔，但不會被殺掉了。真的，上天的寵兒希望從此沒有傷害、自製和公平對待所有行為，即使有些行為已經造成了錯誤。

現在上天寵兒認為被正法所征服才是最好的征服。[27]正法已經在這裡傳播，在邊境上傳播，甚至是600個yojanas（一種印度長度計量單位）之外，那裡是希臘國王Antiochos統治的地方，越過那裡還有四個國王（Ptolemy, Antigonos, Magas and Alexander）所統治的地方，以及Cholas和Pandyas王國之間的南部地區，遠至Tamraparni王國。在希臘、Kambojas、Nabhakas、Nabhapamkits、Bhojas、Pitinikas、Andhras、Palidas這些王國中，人們都在追隨上天寵兒依正法傳出的教誨。即使是上天寵兒使節都沒去過的地方，那些人都已經聽聞並追隨了正法的實踐和上天寵兒依正法而頒發的指令，並將持續下去。這樣的征服已經獲得了勝利，並且它能帶來極大的歡樂，只有正法的征服才有這樣的歡樂。但即使這樣的歡樂其實也不過很微不足道，上天的寵兒認為最大的收穫是對將來的體驗，這更為重要。

我命人寫下這些正法的法令，這樣我的繼承者不會去發送新的征服活動，或者發動軍事上的征服行動，他們可以通過節制和輕量的懲罰來實現，或者更好的是，他們認為只通過正法進行征服，讓它今生來世開花結果。希望所有這些熱烈的奉獻都能在今生來世有個結果。

發重了

12

Beloved-of-the-Gods, King Piyadasi, honors both ascetics and the householders of all religions, and he honors them with gifts and honors of various kinds.[22] But Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as much as he values this -- that there should be growth in the essentials of all religions.[23] Growth in essentials can be done in different ways, but all of them have as their root restraint in speech, that is, not praising one's own religion, or condemning the religion of others without good cause. And if there is cause for criticism, it should be done in a mild way. But it is better to honor other religions for this reason. By so doing, one's own religion benefits, and so do other religions, while doing otherwise harms one's own religion and the religions of others. Whoever praises his own religion, due to excessive devotion, and condemns others with the thought "Let me glorify my own religion," only harms his own religion. Therefore contact (between religions) is good.[24] One should listen to and respect the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires that all should be well-learned in the good doctrines of other religions.

Those who are content with their own religion should be told this: Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as much as he values that there should be growth in the essentials of all religions. And to this end many are working -- Dhamma Mahamatras, Mahamatras in charge of the women's quarters, officers in charge of outlying areas, and other such officers. And the fruit of this is that one's own religion grows and the Dhamma is illuminated also.

12、
上天眷戀的阿育王通過禮物和其他各種形式修行者和各宗教領袖。[22]但上天眷戀的阿育王最為重視如下觀念－－所有宗教的精要部分都應該得到發展。[23]精要部分的發展可以通過不同方式實現，但所有這些都有一個底線限制，那就是在演講中，不能夠只讚揚自己的宗教卻在沒有足夠好的原因下抨擊別人的宗教。即使有足以讓人抨擊的地方，也應該是採取柔和的方式。但更好的是尊敬其他宗教。因為這樣做，其他的宗教受益的同時自己的宗教也會受益，否則傷害別人宗教的同時，自己的宗教也會受到傷害。無論誰讚揚自己的宗教，過於熱情的話，並且以"讓我讚揚我的宗教"的想法去抨擊其他宗教，如此做法僅僅只會傷害他自己的宗教信仰。因此宗教間的互相交流是好事。[24]一個人應該傾聽和尊重其他宗教公開的教義。上天眷戀的阿育王期望所有人都應該精通其他宗教的好的教義。
那些只滿足於自己宗教的人應該被告知：上天眷戀的阿育王更加重視所有宗教的精要部分都應該得到發展。為了達到這個目標，很多人都在努力－－Dhamma Mahamatras, Mahamatras負責婦女事務，官員們負責外部事務，其他官員也是如此。如此的成果即是自己宗教得到發展的同時，正法也就彰顯了。

11

Beloved-of-the-Gods, King Piyadasi, speaks thus:[20] There is no gift like the gift of the Dhamma,[21] (no acquaintance like) acquaintance with Dhamma, (no distribution like) distribution of Dhamma, and (no kinship like) kinship through Dhamma. And it consists of this: proper behavior towards servants and employees, respect for mother and father, generosity to friends, companions, relations, Brahmans and ascetics, and not killing living beings. Therefore a father, a son, a brother, a master, a friend, a companion or a neighbor should say: "This is good, this should be done." One benefits in this world and gains great merit in the next by giving the gift of the Dhamma.

11、
上天眷戀的阿育王這樣說：[20]人生除正法外，別無禮物。認識正法、傳播正法，通過正法結成緊密關係，並包括以下這些品行：以禮對待僕人和工人，尊敬父母，慷慨地對待朋友、同伴、親屬、婆羅門以及苦行者，禁止殺生。這樣，父親也好，兒子也好，兄弟也好，師父也好，朋友也好，同伴也好，鄰居也好，都會這樣說："不錯，應該這樣做"。那麼今生來世，都可以通過正法而獲益。

10

Beloved-of-the-Gods, King Piyadasi, does not consider glory and fame to be of great account unless they are achieved through having my subjects respect Dhamma and practice Dhamma, both now and in the future.[19] For this alone does Beloved-of-the-Gods, King Piyadasi, desire glory and fame. And whatever efforts Beloved-of-the-Gods, King Piyadasi, is making, all of that is only for the welfare of the people in the next world, and that they will have little evil. And being without merit is evil. This is difficult for either a humble person or a great person to do except with great effort, and by giving up other interests. In fact, it may be even more difficult for a great person to do.

10、
上天眷戀的阿育王認為真正的榮譽和聲望來自於對正法的尊敬和實踐。[19]上天眷戀的阿育王渴望這樣的榮譽和聲望。上天眷戀的阿育王為人們來生的幸福而奮鬥，在那裡幾乎沒有罪惡。And being without merit is evil.如果沒有極大的付出，同時放棄其他的利益，無論是卑微的人或者偉人都很難做得到。事實上，偉人更加難以做到。

9

Beloved-of-the-Gods, King Piyadasi, speaks thus:[17] In times of sickness, for the marriage of sons and daughters, at the birth of children, before embarking on a journey, on these and other occasions, people perform various ceremonies. Women in particular perform many vulgar and worthless ceremonies. These types of ceremonies can be performed by all means, but they bear little fruit. What does bear great fruit, however, is the ceremony of the Dhamma. This involves proper behavior towards servants and employees, respect for teachers, restraint towards living beings, and generosity towards ascetics and Brahmans. These and other things constitute the ceremony of the Dhamma. Therefore a father, a son, a brother, a master, a friend, a companion, and even a neighbor should say: "This is good, this is the ceremony that should be performed until its purpose is fulfilled, this I shall do."[18] Other ceremonies are of doubtful fruit, for they may achieve their purpose, or they may not, and even if they do, it is only in this world. But the ceremony of the Dhamma is timeless. Even if it does not achieve its purpose in this world, it produces great merit in the next, whereas if it does achieve its purpose in this world, one gets great merit both here and there through the ceremony of the Dhamma.

9、
上天眷戀的阿育王這樣說【17】：在疾病、娶媳嫁女、分娩、旅行之前，在這樣那樣的場合，人們常常舉行各種儀式。女人們尤其舉行更多庸俗和無意義的儀式。這些儀式無所不用其極，然而收效甚微。收效顯著的儀式，其實就是正法的儀式。因為這能引導人們對僕人和僱工的態度、尊敬導師、禁止殺生、對婆羅門和苦行者的施捨。這些和其他一些就是正法的儀式。因此，父親、兒子、兄弟、導師、朋友、夥伴甚至鄰居應該說，"這才是應該一直舉行直到完全達到其目的的儀式，這才是我應該做的。"【18】其他的儀式成效可疑，因為他們可能能達到目的，也可能不會，有時就是因它是世上無雙而舉辦。然而正法的儀式是永存的。即使它目前並沒有達到它的目的，它仍然會對未來產生極大的價值，不管它是否目前達到了目的，任何人都可以從這裡那裡的正法儀式中獲益。

8

In the past kings used to go out on pleasure tours during which there was hunting and other entertainment.[15] But ten years after Beloved-of-the-Gods had been coronated, he went on a tour to Sambodhi and thus instituted Dhamma tours.[16] During these tours, the following things took place: visits and gifts to Brahmans and ascetics, visits and gifts of gold to the aged, visits to people in the countryside, instructing them in Dhamma, and discussing Dhamma with them as is suitable. It is this that delights Beloved-of-the-Gods, King Piyadasi, and is, as it were, another type of revenue.

8、
過去，國王們常常外出巡遊，期間伴隨狩獵和宴會等娛樂。【15】但上天眷戀的阿育王加冕十年之後，他朝拜了Sambodhi並因此開始對正法的朝拜之旅。【16】在這些行程中，發生了下列事件：參觀以及向婆羅門和苦行者贈禮，參觀以及贈送金寶給長者，參觀邊境上的人們，向他們傳授正法並在合適時候和他們探討正法。這是上天眷戀的阿育王所開心的事情，其實也是另外一種收穫。

7

Beloved-of-the-Gods, King Piyadasi, desires that all religions should reside everywhere, for all of them desire self-control and purity of heart.[14] But people have various desires and various passions, and they may practice all of what they should or only a part of it. But one who receives great gifts yet is lacking in self-control, purity of heart, gratitude and firm devotion, such a person is mean.

7、
上天眷戀的阿育王期望所有宗教信仰都可以四處安住。因為它們全都著眼於自我控制以及清凈內心。【14】人們有多種願望和愛好，他們可以實踐他們應該實踐的，或者只實踐其中的一部分。But one who receives great gifts yet is lacking in self-control, purity of heart, gratitude and firm devotion, such a person is mean.

6

Beloved-of-the-Gods, King Piyadasi, speaks thus:[13] In the past, state business was not transacted nor were reports delivered to the king at all hours. But now I have given this order, that at any time, whether I am eating, in the women's quarters, the bed chamber, the chariot, the palanquin, in the park or wherever, reporters are to be posted with instructions to report to me the affairs of the people so that I might attend to these affairs wherever I am. And whatever I orally order in connection with donations or proclamations, or when urgent business presses itself on the Mahamatras, if disagreement or debate arises in the Council, then it must be reported to me immediately. This is what I have ordered. I am never content with exerting myself or with despatching business. Truly, I consider the welfare of all to be my duty, and the root of this is exertion and the prompt despatch of business. There is no better work than promoting the welfare of all the people and whatever efforts I am making is to repay the debt I owe to all beings to assure their happiness in this life, and attain heaven in the next.

Therefore this Dhamma edict has been written to last long and that my sons, grandsons and great-grandsons might act in conformity with it for the welfare of the world. However, this is difficult to do without great exertion.

6、
上天眷戀的阿育王如此說：[13]在過去，國家事務並未被隨時處理，處理報告也沒有隨時呈交國王。但現在我下令，任何時候，不管我在吃飯，或者在後宮，在寢宮、在馬上、在轎子里、在公園裡，不管在哪裡，都可以隨時呈交給我報告文件，這樣我就能隨時參與進來，而不管我在哪裡。不管我關於捐贈或宣告的口令是什麼，或者有法師的急件，這些事務如果在議會中產生了不同意見或爭論，那麼應當即刻向我彙報。這是我明令的。我為此而鞠躬盡瘁。真的，並沒有比提升子民的幸福更好的事業要做，不管我做了哪些努力，都是為了償還我欠下的債務以保證他們的幸福，並在日後進入天堂。

因此，寫下這個法令並期望它持久，這樣我的子孫都可能為世界幸福而獻身。然而，如果不竭盡全力，這是很難實現的。

5

Beloved-of-the-Gods, King Piyadasi, speaks thus:[10] To do good is difficult. One who does good first does something hard to do. I have done many good deeds, and, if my sons, grandsons and their descendants up to the end of the world act in like manner, they too will do much good. But whoever amongst them neglects this, they will do evil. Truly, it is easy to do evil.[11]

In the past there were no Dhamma Mahamatras but such officers were appointed by me thirteen years after my coronation. Now they work among all religions for the establishment of Dhamma, for the promotion of Dhamma, and for the welfare and happiness of all who are devoted to Dhamma. They work among the Greeks, the Kambojas, the Gandharas, the Rastrikas, the Pitinikas and other peoples on the western borders.[12] They work among soldiers, chiefs, Brahmans, householders, the poor, the aged and those devoted to Dhamma -- for their welfare and happiness -- so that they may be free from harassment. They (Dhamma Mahamatras) work for the proper treatment of prisoners, towards their unfettering, and if the Mahamatras think, "This one has a family to support," "That one has been bewitched," "This one is old," then they work for the release of such prisoners. They work here, in outlying towns, in the women's quarters belonging to my brothers and sisters, and among my other relatives. They are occupied everywhere. These Dhamma Mahamatras are occupied in my domain among people devoted to Dhamma to determine who is devoted to Dhamma, who is established in Dhamma, and who is generous.

This Dhamma edict has been written on stone so that it might endure long and that my descendants might act in conformity with it.

5、
上天眷戀的阿育王如此說：[10]要行善是困難的。一個人第一次行善就是做一件困難的事情。我已經做了很多的善事，如果我的子孫們直到世界末日都具有這個態度，他們也能夠做非常多的善事。但不管他們當中任何一個人掉以輕心，那他們就會做開始惡事。事實上，人是很容易行惡事的。[11]

在過去，在我加冕后的13年間，這裡並沒有佛教法師，雖然我直接任命了具有同樣職責的官員。他們在各類宗教信仰中致力於傳播和弘揚佛法並使那些已皈依佛教的人們的幸福快樂。他們在Greeks、Kambojas、Gandharas、Rastrikas、Pitinikas以及西部邊境上傳道傳播和弘揚佛法。[12] 他們致力於在士兵、族長、婆羅門、戶長、窮人、上年紀的人以及哪些已皈依佛教的人傳播和弘揚佛法，以使他們從煩惱中得到解脫。他們致力於為囚犯爭取適當照顧，爭取他們自由權利，如果法師知道，這人有一個家庭需要照顧，那人皈依了佛法、這人已經老了，他們就致力於釋放這些囚犯。他們工作於邊遠的城鎮、也在屬於我兄弟和姐妹的住所、在我其他親人中間。他們遍布各個地方。這些宣道師遍布我的國家，在僧團中，去判斷誰是出家人，誰是在家人，誰是施主。

這個法令刻在石上，以便於我的繼任者能夠靈活處理。

bodies of fire不知怎麼譯，哪位有高見？

4

In the past, for many hundreds of years, killing or harming living beings and improper behavior towards relatives, and improper behavior towards Brahmans and ascetics has increased.[7] But now due to Beloved-of-the-Gods, King Piyadasi's Dhamma practice, the sound of the drum has been replaced by the sound of the Dhamma.[8] The sighting of heavenly cars, auspicious elephants, bodies of fire and other divine sightings has not happened for many hundreds of years. But now because Beloved-of-the-Gods, King Piyadasi promotes restraint in the killing and harming of living beings, proper behavior towards relatives, Brahmans and ascetics, and respect for mother, father and elders, such sightings have increased.[9]

These and many other kinds of Dhamma practice have been encouraged by Beloved-of-the-Gods, King Piyadasi, and he will continue to promote Dhamma practice. And the sons, grandsons and great-grandsons of Beloved-of-the-Gods, King Piyadasi, too will continue to promote Dhamma practice until the end of time; living by Dhamma and virtue, they will instruct in Dhamma. Truly, this is the highest work, to instruct in Dhamma. But practicing the Dhamma cannot be done by one who is devoid of virtue and therefore its promotion and growth is commendable.

This edict has been written so that it may please my successors to devote themselves to promoting these things and not allow them to decline. Beloved-of-the-Gods, King Piyadasi, has had this written twelve years after his coronation.

4、
成百上千年來，殘害生靈、對親人和婆羅門以及修行者不敬等行為有增無減。[7]但現在由於有了上天眷戀的阿育王對於佛法的修行，戰鼓的聲音已經被佛法的聲音所代替。[8]天車、吉象、bodies of fire以及其他吉兆已經成百上千年沒再出現了。但現在因為上天眷戀的阿育王禁止殺生、鼓勵敬重父母、長者、親人和婆羅門以及修行者，這些吉兆又慢慢多了起來。

上天眷戀的阿育王鼓勵這些以及其他的佛法修行，他也會繼續精進修行。上天眷戀的阿育王的子孫們，也將持續進行佛法修行直到最後一刻。生活於佛法和美德中，他們將依佛法行事。事實上，依佛法行事，這是最高原則。如果一個人全無道德，那麼他的佛法的修行是不可能圓滿的，所以對於美德的鼓勵和培養是值得讚賞的。

發布這個法令，這樣我的那些繼任人獻身於鼓勵美德的事業上，並不要讓這些美德衰微下去。上天眷戀的阿育王在加冕12年後發布此法令。

3
Beloved-of-the-Gods, King Piyadasi, speaks thus:[5] Twelve years after my coronation this has been ordered -- Everywhere in my domain the Yuktas, the Rajjukas and the Pradesikas shall go on inspection tours every five years for the purpose of Dhamma instruction and also to conduct other business.[6] Respect for mother and father is good, generosity to friends, acquaintances, relatives, Brahmans and ascetics is good, not killing living beings is good, moderation in spending and moderation in saving is good. The Council shall notify the Yuktas about the observance of these instructions in these very words.

3、
上天眷戀的阿育王如此說：[5]加冕12年之後我頒發此令－－Yuktas，Rajjukas和Pradesikas這些官員會在全國範圍內每隔五年巡視一次以檢查法令的執行情況，這也是為了管理其他事務的需要。[6]應當孝敬父母，應當以寬廣之心對待朋友、熟人、婆羅門，應當精進修行，應當禁止殺生，應當收支平衡。

2
Everywhere [2] within Beloved-of-the-Gods, King Piyadasi's domain, and among the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras, the Keralaputras, as far as Tamraparni and where the Greek king Antiochos rules, and among the kings who are neighbors of Antiochos,[3] everywhere has Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals. Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Wherever medical roots or fruits are not available I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals.[4]

2、
在上天眷戀的Piyadasi王的國度里[2]，在那些國境外的人民中，Cholas國、Pandyas國、Satiyaputras國、Keralaputras國、以及遠到Tamraparni國，直至希臘國王Antiochos統治的那些地方，連同那些與Antiochos國王比鄰的王國，[3]在這些地方，上天眷戀的Piyadasi王已經在提供兩種醫療措施，一種是給人類的，一種是給動物的。無論在哪個地方，只要對人體和動物有益的草藥短缺，我會進口並種植。不管哪裡的用於入葯的根莖或果實短缺，我會進口並種植。道路兩旁，我命人挖了深井，並種植樹木以使人類和動物都受益。[4]

原帖由 月華 於 2008-10-14 19:48 發表 [The Edicts of King Asoka（「阿育王法令」中文譯作） - 菩提樹下 -  backchina.com]  
恭賀樓主完成了自己想完成的事
它的意義和影響一定是深遠的

月華，序曲才剛結束，高潮還沒到吶，哪裡談到完成了呢，哈

恭賀樓主完成了自己想完成的事
它的意義和影響一定是深遠的

原帖由 和而不同 於 2008-10-14 18:20 發表 [The Edicts of King Asoka（「阿育王法令」中文譯作） - 菩提樹下 -  backchina.com]  
THE FOURTEEN ROCK EDICTS
14塊岩石上的法令



1
Beloved-of-the-Gods, King Piyadasi, has caused this Dhamma edict to be written.[1] Here (in my dom ...

Nor should festivals be held, for Beloved-of-the-Gods, King Piyadasi, sees much to object to in such festivals, although there are some festivals that Beloved-of-the-Gods, King Piyadasi, does approve of.
這句話不知道譯得對不對，請大家指點

通過對第一條法令的學習，有幾點感想：
1、動物保護組織似乎應該尊阿育王為動物保護組織的始祖了，因為在公元前300年，在一個比當時楚國和周朝面積還大的國度里，由國王頒發法令去執行這樣一個國策，不知道之前還有沒有先例？
2、阿育王也談到他之前御膳房是怎麼做的，頒布法令之後又是怎麼做的，能夠看到阿育王也是在身體力行，那可是一個全世界都還在獻牲祭祀的時代。

THE FOURTEEN ROCK EDICTS

14塊岩石上的法令

1
Beloved-of-the-Gods, King Piyadasi, has caused this Dhamma edict to be written.[1] Here (in my domain) no living beings are to be slaughtered or offered in sacrifice. Nor should festivals be held, for Beloved-of-the-Gods, King Piyadasi, sees much to object to in such festivals, although there are some festivals that Beloved-of-the-Gods, King Piyadasi, does approve of.

Formerly, in the kitchen of Beloved-of-the-Gods, King Piyadasi, hundreds of thousands of animals were killed every day to make curry. But now with the writing of this Dhamma edict only three creatures, two peacocks and a deer are killed, and the deer not always. And in time, not even these three creatures will be killed.

1、上天眷顧的Piyadasi王命人刻下此法令。[1]在我的國度里，禁止大規模屠殺生物或以生物獻祭。也不應該繼續舉行類似的祭祀活動了，儘管其中一些祭祀是上天眷顧的Piyadasi王所批准的，也不例外，因為上天眷顧的Piyadasi王已經很明白祭祀活動的目的。（譯者按：阿育王杜絕祭祀活動，是因為祭祀活動伴隨的是大規模殺生的行為）

曾經在上天眷顧的Piyadasi王的御膳房裡，為了製作咖喱飯菜，每天要殺掉成百上千的動物。但是在寫上這個法令的時刻，每天御膳房只殺掉三隻家畜、兩隻孔雀和一頭鹿做成飯菜，這頭鹿還不是經常要吃的，有時甚至也沒有殺那三隻家畜。

[ 本帖最後由 和而不同 於 2008-10-14 18:31 編輯 ]

原帖由 月華 於 2008-10-14 05:13 發表 [The Edicts of King Asoka（「阿育王法令」中文譯作） - 菩提樹下 -  backchina.com]  


我轉過來的跟貼都是檀諾2對您翻譯的點評，他認真地看了並給予您很高的評價。
偶突然之間就衝動了，想讓您知道這位先生也是一位很了不起的人，我轉一個他寫的帖子給你看，這位先生一直都是偶的論壇抗癌板塊的版主 ...

能感覺到他在認真看，並認真地審校，這樣的精神我非常佩服
他做的事情很有意義，他才是真正的大公無私，大家互相心底支持 。其實我也是接觸鄉下人進城他們久了，突然靈光一閃，知道自己也能利用一些空餘時間在網路上做點有意義的實事，對我的英文，也是一個促進哈，在大家的幫忙下，這次翻譯之後，估計日後再做一些翻譯工作，會更加的流暢，對我也有好處哇。關於這次翻譯，緣起里我可交代得清清楚楚的哦。
其實目前的翻譯，我覺得還不是很滿意，感覺有些專業的詞（佛法里的，考古里的，歷史里的）沒用上，比如「摩崖石刻」之類的詞語，所以目前還是初稿，還是要不斷雕琢，歷史上的佛經翻譯，那可是一個制度，審校嚴格多了。這法令雖不等同佛經，但也是佛法對於如何治世的第一個嘗試，看看法令里到底涉及那些教化，並在當今可以吸取一些什麼東西，大家多狠點心，提意見，別在我們手裡把它譯壞咯。