The Edicts of King Asoka（「阿育王法令」中文譯作）

原帖由 月華 於 2008-10-6 00:20 發表 [The Edicts of King Asoka（「阿育王法令」中文譯作） - 菩提樹下 -  backchina.com]  

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是的，阿育王的法令，僅僅代表他作為佛教徒以佛法為指導施政的一個嘗試，並不代表佛法即如此說的。
歷代統治者，信奉佛法的武則天和雍正，即使以佛法昌盛的大理，也不是完全以佛法去治理國家的，俗世自有俗世的標準。

繼續吧，只是慢慢來不要著急。

Asoka's edicts are to be found scattered in more than thirty places throughout India, Nepal, Pakistan and Afghanistan. Most of them are written in Brahmi script from which all Indian scripts and many of those used in Southeast Asia later developed. The language used in the edicts found in the eastern part of the sub-continent is a type of Magadhi, probably the official language of Asoka's court. The language used in the edicts found in the western part of India is closer to Sanskrit although one bilingual edict in Afghanistan is written in Aramaic and Greek. Asoka's edicts, which comprise the earliest decipherable corpus of written documents from India, have survived throughout the centuries because they are written on rocks and stone pillars. These pillars in particular are testimony to the technological and artistic genius of ancient Indian civilization. Originally, there must have been many of them, although only ten with inscriptions still survive. Averaging between forty and fifty feet in height, and weighing up to fifty tons each, all the pillars were quarried at Chunar, just south of Varanasi and dragged, sometimes hundreds of miles, to where they were erected. Each pillar was originally capped by a capital, sometimes a roaring lion, a noble bull or a spirited horse, and the few capitals that survive are widely recognized as masterpieces of Indian art. Both the pillars and the capitals exhibit a remarkable mirror-like polish that has survived despite centuries of exposure to the elements. The location of the rock edicts is governed by the availability of suitable rocks, but the edicts on pillars are all to be found in very specific places. Some, like the Lumbini pillar, mark the Buddha's birthplace, while its inscriptions commemorate Asoka's pilgrimage to that place. Others are to be found in or near important population centres so that their edicts could be read by as many people as possible.

在遍佈於印度、尼泊爾、巴基斯坦、阿富汗等國的30多處都發現了阿育王法令。大部分的法令是以Brahmi文字寫成的，這種文字是先進所有印度文字和東南亞文字的源頭。在印度次大陸東部發現的法令使用的是稱為Magadhi語的其中一種，它可能是阿育王採用的官方語言。在印度西部發現的法令使用接近於Sanskrit語的語言，而阿富汗境內發現的法令採用Aramaic和希臘語寫成。來自古印度的由最早的翻譯資料文書組成的阿育王法令，由於是刻在岩石和石柱上，故而經歷幾個世紀仍然倖存。這些石柱更見證了古印度文明的工藝才能。儘管目前僅有10多個帶銘文的石柱倖存下來，但最初應該是有很多這樣的石柱。每根石柱平均是40到50英尺高，大概重50噸。所有的石柱都是來自Chunar，Varanasi的南部，有時經過幾百英里的拖拉，才到達目的地並豎立起來。每根石柱上面最初都有一個雕刻的標誌，有時是怒吼的獅子，有時是高貴的公牛，有時又是活潑的馬。倖存下來的石雕廣泛認為是印度藝術的傑作。石柱和石雕展示了一個顯著的特點，比如說經歷幾個世紀的暴露而仍然保持光澤。岩石法令的位置由岩石本身的決定，而石柱法令則是存在於很特別的地方。比如Lumbini石柱，豎立在佛陀出生地，碑文內容是紀念阿育王來到這裡朝聖。其他的石柱則豎立於重要的聚居地，以使得儘可能多的人能讀到這些法令。

There is little doubt that Asoka's edicts were written in his own words rather than in the stylistic language in which royal edicts or proclamations in the ancient world were usually written in. Their distinctly personal tone gives us a unique glimpse into the personality of this complex and remarkable man. Asoka's  tends to be somewhat repetitious and plodding as if explaining something to one who has difficulty in understanding. Asoka frequently refers to the good works he has done, although not in a boastful way, but more, it seems, to convince the reader of his sincerity. In fact, an anxiousness to be thought of as a sincere person and a good administrator is present in nearly every edict. Asoka tells his subjects that he looked upon them as his children, that their welfare is his main concern; he apologizes for the Kalinga war and reassures the people beyond the borders of his empire that he has no expansionist intentions towards them. Mixed with this sincerity, there is a definite puritanical streak in Asoka's character suggested by his disapproval of festivals and of religious rituals many of which while being of little value were nonetheless harmless.

毫無疑問，阿育王法令是口語化寫成的，並沒有採用古代通常書寫皇家法令和布告的文體。這些明顯的個性化用詞使我們得以一瞥這個複雜和非凡的人的個性。阿育王法令的風格多少有些單調重複，這好像就是要給那些難於理解的人解釋一些事情（譯者按：估計是古印度的文風，旨在強調或使人留意，這在佛經中也隨處可見）。阿育王頻繁引用了他曾經做過的非凡成就，但並非是一種自誇的方式，因為大部分看來只是為了讓讀者了解到他的誠意。事實上，幾乎每條法令都透露出他熱切地想要成為一個正直的人以及一個優秀統治者的心愿。 阿育王告訴人民他的目標就是愛民如子，他主要關心的是子民的幸福，他為Kalinga戰爭道歉，也告慰那些帝國邊境外的人民，說清自己再無意去擴張領土。在這些誠意當中，通過他不滿於很多沒什麼價值但也無害的祭祀和宗教儀式來看， 阿育王的性格開始具有明顯的禁慾傾向。

[ 本帖最後由 和而不同 於 2008-10-14 17:34 編輯 ]

一直以為H.G.威爾斯只是一個科幻作家。

現在發現居然他還是一個歷史學家。

數十年前的科幻作家都很牛X。

威爾斯對阿育王的評論出自他所編寫的《世界史綱》，蕭伯納對這部世界歷史大為讚賞。而同時，威爾斯還寫出了《時間機器》、《隱身人》和《世界大戰》這樣的科幻經典著作。

另一個傳奇是阿瑟.克拉克，他曾經精確預測了同步地球軌道的存在，描述了以3顆通訊衛星覆蓋全球大部分區域並進行通訊中繼的夢想，而這是在1945年，距離前蘇聯發射第一顆人造地球衛星還有12年。1972年他的《太陽風帆》出版，此後美國航天局開始了以太陽風為動力的飛船研究，2005年美俄共同進行了「太陽帆」試驗並取得了初步成功。

不得不提的是喬治·奧威爾，雖然一些硬派科幻讀者並不喜歡《一九八四》類型的科幻小說，但是如果你得知這部小說的創作時間，一定會感到萬分驚訝。嗯，按照作者的說法，「一九八四」並沒有特殊含義，只不過是寫作時間（一九）四八年反過來而已。但是它已經成了軟科幻的招牌作品，或者可以說是一部成功的政治預言小說。（人民文學出版社1981年曾出版了由著名翻譯家董樂山先生貢獻的中文版，幾年後似被禁。）


——————網友跟帖

引用:
原帖由 伊娃 於 2008-10-8 20:32 發表
是的，阿育王的法令，僅僅代表他作為佛教徒以佛法為指導施政的一個嘗試，並不代表佛法即如此說的。
歷代統治者，信奉佛法的武則天和雍正，即使以佛法昌盛的大理，也不是完全以佛法去治理國家的，俗世自有俗世的標準 ...



嗯，基本同意你的看法。佛法本來也不是用來指導治理國家的，否則當初釋迦牟尼也不必以太子身出家了。
說到底，佛法應該是為眾生認識自己和這個世界的本來面目而宣說的，根本目的是幫助人們回歸真如自性，而不是指導人們如何過好世俗生活，世俗生活在佛法中不過是虛幻的存在而已。所以，我覺得任何皈信佛法的統治者不會完全以佛法做為施政治國的根據，他可以用自己的方便權宜來倡導佛法，給老百姓更多的機會接受佛法的教化，而反過來也會對他的治國有幫助，對社會的和平安樂有益。
現在，東南亞很多國家還是佛化社會，比如：斯里蘭卡、尼泊爾、緬甸、泰國等南傳佛教國家。在這些上座部佛教興盛的地方，佛教與社會完全融為一體的佛化社會的行為模式，也必將影響這些國家的政治。不過，佛教與政法關係的問題太複雜了，希望能從你轉載的譯文中學習一二吧。

It is also very clear that Buddhism was the most influential force in Asoka's life and that he hoped his subjects likewise would adopt his religion. He went on pilgrimages to Lumbini and Bodh Gaya, sent teaching monks to various regions in India and beyond its borders, and he was familiar enough with the sacred texts to recommend some of them to the monastic community. It is also very clear that Asoka saw the reforms he instituted as being a part of his duties as a Buddhist. But, while he was an enthusiastic Buddhist, he was not partisan towards his own religion or intolerant of other religions. He seems to have genuinely hoped to be able to encourage everyone to practice his or her own religion with the same conviction that he practiced his.

毫無疑問，佛教的確對阿育王的生命影響巨大。同時，他也希望他的施政目標是和他的宗教信仰相吻合的。他到過Lumbini和Bodh Gaya朝聖，遣送僧侶到印度各地及印度以外的地方，他對佛經也相當熟悉，甚至可以推薦其中一些給僧團。毫無疑問，阿育王把他自己所創立的這些施政措施當作是他作為佛教徒應盡的義務之一。但是，儘管他是一個狂熱的佛教徒，但他並未因此結黨或對其他宗教不寬容。看起來他真正希望做到的就是鼓勵每個人以阿育王所具有的同樣堅定的信仰情操去實踐他們自己的宗教信仰。

有句話不知道怎麼翻譯，In fact, an anxiousness to be thought of as a sincere person and a good administrator is present in nearly every edict.。請大家指點一二

原帖由 月華 於 2008-10-9 03:09 發表 [The Edicts of King Asoka（「阿育王法令」中文譯作） - 菩提樹下 -  backchina.com]  
引用:
原帖由 伊娃 於 2008-10-8 20:32 發表
是的，阿育王的法令，僅僅代表他作為佛教徒以佛法為指導施政的一個嘗試，並不代表佛法即如此說的。
歷代統治者，信奉佛法的武則天和雍正，即使以佛法昌盛的大理，也不 ...

東方宗教沒有滅掉誰的教義的問題，它關心的還是個人的解脫問題。不管統治者歸屬何種宗教，他可能會動用國家機器去傳自己所信奉的宗教，甚至尊為國教，但基本上不會動用國家機器以已方教義去滅異教徒，畢竟教義上不支持。印度號稱世界的宗教博物館，單神論多神論無神論不可知論都集中在一個地方，這個共性表現得很明顯。

In fact, an anxiousness to be thought of as a sincere person and a good administrator is present in nearly every edict.。

　　let me try
　　事實上，幾乎每一條法令都透露出作者的一個強烈慾望：想被認同為一個正直的人和好的統治者。
　　

原帖由 有無 於 2008-10-9 20:14 發表 [The Edicts of King Asoka（「阿育王法令」中文譯作） - 菩提樹下 -  backchina.com]  

　　let me try
　　事實上，幾乎每一條法令都透露出作者的一個強烈慾望：想被認同為一個正直的人和好的統治者。
　　

這個翻譯精彩 ，只有你也嘗試翻譯了才能感受比較強烈。一起初我以為是透露的是焦慮，後來覺得是熱切的期望，但總感覺翻譯不好，因為還是掉到英文的文法去了，感覺用中文很不好表達。
學了英文，丟了中文，哈。
你一翻譯出來，我就能順著你的譯文開始潤色了 ：
In fact, an anxiousness to be thought of as a sincere person and a good administrator is present in nearly every edict.。
事實上，幾乎每條法令都透露出他熱切地想要成為一個正直的人以及一個優秀統治者的心愿。

Scholars have suggested that because the edicts say nothing about the philosophical aspects of Buddhism, Asoka had a simplistic and naive understanding of the Dhamma. This view does not take into account the fact that the purpose of the edicts was not to expound the truths of Buddhism, but to inform the people of Asoka's reforms and to encourage them to be more generous, kind and moral. This being the case, there was no reason for Asoka to discuss Buddhist philosophy. Asoka emerges from his edicts as an able administrator, an intelligent human being and as a devoted Buddhist, and we could expect him to take as keen an interest in Buddhist philosophy as he did in Buddhist practice.

學者們辯解說這些法令其實並沒有反映到佛教的哲學思想，阿育王對佛法的理解不過是單純和天真的。這個說法其實並沒有考慮到法令的目的並不在於揭示佛法的真理，而是通告阿育王的施政措施並鼓勵人民更加慷慨，更加仁慈和品行更高尚一些。從這個角度，阿育王沒必要在這裡討論佛教哲學。通過這些法令，阿育王作為一個有才幹的統治者，一個智慧的人以及一個忠誠的佛教徒形象浮現於世，我們也可以預料到在他的佛教徒修行過程中，他肯定會對佛教哲學持有敏銳的關注。

The contents of Asoka's edicts make it clear that all the legends about his wise and humane rule are more than justified and qualify him to be ranked as one of the greatest rulers. In his edicts, he spoke of what might be called state morality, and private or individual morality. The first was what he based his administration upon and what he hoped would lead to a more just, more spiritually inclined society, while the second was what he recommended and encouraged individuals to practice. Both these types of morality were imbued with the Buddhist values of compassion, moderation, tolerance and respect for all life. The Asokan state gave up the predatory foreign policy that had characterized the Mauryan empire up till then and replaced it with a policy of peaceful co-existence. The judicial system was reformed in order to make it more fair, less harsh and less open to abuse, while those sentenced to death were given a stay of execution to prepare appeals and regular amnesties were given to prisoners. State resources were used for useful public works like the importation and cultivation of medical herbs, the building of rest houses, the digging of wells at regular intervals along main roads and the planting of fruit and shade trees. To ensue that these reforms and projects were carried out, Asoka made himself more accessible to his subjects by going on frequent inspection tours and he expected his district officers to follow his example. To the same end, he gave orders that important state business or petitions were never to be kept from him no matter what he was doing at the time. The state had a responsibility not just to protect and promote the welfare of its people but also its wildlife. Hunting certain species of wild animals was banned, forest and wildlife reserves were established and cruelty to domestic and wild animals was prohibited. The protection of all religions, their promotion and the fostering of harmony between them, was also seen as one of the duties of the state. It even seems that something like a Department of Religious Affairs was established with officers called Dhamma Mahamatras whose job it was to look after the affairs of various religious bodies and to encourage the practice of religion.

這些法令的內容，比起那些關於他智慧和人性化統治的傳說更能使得他被評為史上最偉大的統治者。在他的法令里，他談到什麼是公德，私德。第一，想要把人民達到更為公正、更重精神的境界的行政管理基礎和他所期望的目標是什麼？第二，就是他所推薦和鼓勵個人進行實踐的是什麼？這兩類道德類型都為佛教憐憫、中道、忍辱、尊重所有生命的價值觀所影響。從那時開始，阿育王的王國就放棄了掠奪別國的政策，改之以和平共存。司法系統也改革以更加公正，減少粗暴和公開虐待的行為，同時在宣判死刑之後也能夠上訴，並周期性地進行特赦。國家資源用於公眾比如貿易和草藥種植、休閑中心、主路旁規律的深井挖掘、種植水果和大樹。為了確保這些宣告和項目得以實施，阿育王通過經常性的調查保持和他的施政目標不脫節，同時他也希望地方官員以他為榜樣。最後，他下命令說無論他當時做什麼，一些重大的國家事務和陳情務必不能繞開他。國家不僅有責任保護和提升人民的幸福，對於國家的野生植物也在保護範圍。獵殺某些野生動物是國家明令禁止的，也建立了森林和野生植物保護圈，虐待野生動物和家養動物都被禁止。保護所有的宗教、保護他們的成長，並教育他們之間要融洽，也被認為是國家的責任之一。甚至看來建議了一個宗教事務部門，官員名稱叫Dhamma Mahamatras， 他們的工作就是照顧不同宗教主體的活動以及鼓勵宗教實踐。

The individual morality that Asoka hoped to foster included respect (//susrusa//) towards parents, elders, teachers, friends, servants, ascetics and brahmins -- behavior that accords with the advice given to Sigala by the Buddha (Digha Nikaya, Discourse No. 31). He encouraged generosity (//dana//) to the poor (//kapana valaka//), to ascetics and brahmins, and to friends and relatives. Not surprisingly, Asoka encouraged harmlessness towards all life (//avihisa bhutanam//). In conformity with the Buddha's advice in the Anguttara Nikaya, II:282, he also considered moderation in spending and moderation in saving to be good (//apa vyayata apa bhadata//). Treating people properly (//samya pratipati//), he suggested, was much more important than performing ceremonies that were supposed to bring good luck. Because it helped promote tolerance and mutual respect, Asoka desired that people should be well-learned (//bahu sruta//) in the good doctrines (//kalanagama//) of other people's religions. The qualities of heart that are recommended by Asoka in the edicts indicate his deep spirituality. They include kindness (//daya//), self-examination (//palikhaya//), truthfulness (//sace//), gratitude (//katamnata//), purity of heart (//bhava sudhi//), enthusiasm (//usahena//), strong loyalty (//dadha bhatita//), self-control (//sayame//) and love of the Dhamma (//Dhamma kamata//).

在私德方面，阿育王希望培育的包括尊敬父母、長者、老師、朋友、僕人、修行人和婆羅門，這些內容與佛陀給予Sigala的建議相一致。他鼓勵對窮人、修行人、婆羅門、朋友和親戚的慷慨行為。不奇怪的是，阿育王也鼓勵善待所有的生命。與佛陀在Anguttara Nikaya, II:282中的建議相適應，他也認為在花費和節約之間取中道做法是比較好的。他建議對人禮貌，要比進行那些似乎會帶來好運的典禮更加重要，因為這能促進人們互相忍讓和相互尊敬。阿育王希望人們應該通曉其它信仰里有益的教誨。在法令里，阿育王所倡導的品德，正是他內心世界的展示：仁慈、自省、誠實、感恩、凈心、熱忱、忠貞、自控以及對佛法的熱愛。

[ 本帖最後由 和而不同 於 2008-10-13 16:23 編輯 ]

Asoka desired that people should be well-learned (//bahu sruta//) in the good doctrines (//kalanagama//) of other people's religions.
這句話好像沒有譯
是否可以譯成， 要求人們通曉其它宗教里有益的教誨。

[ 本帖最後由 大熊貓 於 2008-10-14 02:09 編輯 ]

是不是可以這樣說，
在法令里，阿育王所倡導的品德，正是他內心世界的展示：仁慈、自省、誠實、感恩、凈心、熱忱、忠貞、自控以及對佛法的熱愛。

[ 本帖最後由 大熊貓 於 2008-10-14 02:23 編輯 ]

del

[ 本帖最後由 大熊貓 於 2008-10-14 06:24 編輯 ]

原帖由 大熊貓 於 2008-10-13 09:57 發表 [The Edicts of King Asoka（「阿育王法令」中文譯作） - 菩提樹下 -  backchina.com]  
Asoka desired that people should be well-learned (//bahu sruta//) in the good doctrines (//kalanagama//) of other people's religions.
這句話好像沒有譯
是否可以譯成， 要求人們通曉其它宗教里有益的教誨 ...

謝謝熊貓指點，這句還真的露譯了呢，還有一小句露譯的，一併補上了。

原帖由 大熊貓 於 2008-10-13 10:21 發表 [The Edicts of King Asoka（「阿育王法令」中文譯作） - 菩提樹下 -  backchina.com]  
是不是可以這樣說，
在法令里，阿育王所倡導的品德，正是他內心世界的展示：仁慈、自省、誠實、感恩、凈心、熱忱、忠貞、自控以及對佛法的熱愛。

已修改好，多謝熊貓指點

We have no way of knowing how effective Asoka's reforms were or how long they lasted but we do know that monarchs throughout the ancient Buddhist world were encouraged to look to his  of government as an ideal to be followed. King Asoka has to be credited with the first attempt to develop a Buddhist polity. Today, with widespread disillusionment in prevailing ideologies and the search for a political philosophy that goes beyond greed (capitalism), hatred (communism) and delusion (dictatorships led by "infallible" leaders), Asoka's edicts may make a meaningful contribution to the development of a more spiritually based political system.

我們沒有辦法知道阿育王這些宣告是否有效以及它們實行了多久。但我們知道自古以來，佛教世界的君主都被鼓勵以阿育王的模式去管理政府。阿育王被大家認為是第一個試圖建立基於佛教核心精神的政體的國王。今天，在對於曾經流行的主義的幻滅以及超越貪（資本主義）、嗔（共產主義）和痴（被所謂"絕對正確"的人所領導的獨裁政權）的探索麵前，阿育王的法令也許會給我們回味無窮的財富以創建更具精神和心靈性的政治體系。

[ 本帖最後由 和而不同 於 2008-10-13 16:30 編輯 ]