The Edicts of King Asoka（「阿育王法令」中文譯作）

關於阿育王的評論和介紹，已經全部譯完。明天進入每條法令的翻譯，請大家嚴格審校，多謝

回復 24# 伊娃 的帖子
讓我解說一下翻譯的語感和修辭．
1..there is little doubt 　是無疑，不是有一絲疑惑
2. unique glimpse　　是一瞥，一窺，不必轉成視角　
3. repetitious and plodding　是單調重複，不必加凝重來修飾
4..disapproval　是不贊成，不是未批准，兩者程度不同
總體譯得不錯，無病句，微瑕而已。贊。

回復 24# 伊娃 的帖子
草草看了看後面的原文，發覺精彩可期。阿育王非常值得從現代社會如何借鑒歷史的角度研究，從人性的兩面性與轉化去研究。在中國戰國時代，鄰國印度就出現了人類文明價值觀的一次大轉變，怎麼從前就沒有注意到。感謝和而不同君與伊娃。

關掉了
今天路過慵散，進去看看有沒有簡訊，聽見鈴聲，真有。然後突然發現《抗癌同盟》關掉了。

重開之後那個版沒有人管，但是它的價值並沒有消失，至少有很多有價值的舊帖。單以二氯乙酸鈉為例，從中文媒體介紹加拿大阿伯塔大學發表那篇著名論文（應該是2007年1月19日最早報導），《抗癌同盟》就開始追蹤、介紹、討論、交流。最初猜測是保泉，又猜測是祁連山一種植物提純的化合物。我正好路過，進來說應該不是，惹起一場辯論。後來油葫蘆版主力邀，說幫助癌症病人是人生大功德，就留下來（沒想到他請假到現在還沒回來）。但我認為，這種信息價值
並不是第一位的。

那裡最珍貴的，是很多病人的抗癌足跡和心路歷程。我記得很多網友的名字，病情。他們的初聞診斷時的焦灼驚恐，求醫尋葯的奔波困苦，失去親人的徹骨之痛，雖然外人無法真正體會其萬一，但是足以激勵我花很多時間為他們做一點力所能及的事。《抗癌同盟》病人們改變了我對人生的認識，我從他們身上學到很多，特別是他們的親情，他們不肯放棄的執著，是只有在生死線上才會表露的。生死是人性考驗的底線，我們如果多懂得一點人性，這個社會會不一樣。這是我看到那個版關掉的感觸。

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，他把癌症病人組織在一起，幫助癌症病人戰勝痛苦，緩解心理壓力，幫他們買葯，如果誰家的病人去世了，就把剩下的葯捐獻出來，給還活著的病人吃，或者以很低的價錢賣掉，他做了很多關於抗癌方面的雜誌……
呵呵！總之你們都是很善良也很偉大的人，你們有令我仰慕的光輝，很高興人性中有這麼美的東西，讓我來激動和感動。

原帖由 月華 於 2008-10-14 05:03 發表 [The Edicts of King Asoka（「阿育王法令」中文譯作） - 菩提樹下 -  backchina.com]  
回復 24# 伊娃 的帖子
讓我解說一下翻譯的語感和修辭．
1..there is little doubt 　是無疑，不是有一絲疑惑
2. unique glimpse　　是一瞥，一窺，不必轉成視角　
3. repetitious and plodding　是單調重複，不必 ...

非常感謝月華和檀諾2及你的其他朋友的關注和支持 ，你們都看得很細緻，我也不敢馬虎了事了，呵呵。
其他3點均已修改好，第4點查了一下字典，覺得這個詞帶有比不贊成更重的味道，其實應用場合中多數表達自己的不滿情緒，我就譯成了「不滿意」，你看如何？
關於disapproval，英英解釋如下，按照4點的解釋，甚至是帶有不滿或譴責的具體行為來表示自己的disapproval：
1. a feeling of disliking something or what someone is doing
2. the expression of disapproval
3. an inclination to withhold approval from some person or group
同義詞：disfavor, disfavour, dislike
4. the act of disapproving or condemning

原帖由 月華 於 2008-10-14 05:04 發表 [The Edicts of King Asoka（「阿育王法令」中文譯作） - 菩提樹下 -  backchina.com]  
回復 24# 伊娃 的帖子
草草看了看後面的原文，發覺精彩可期。阿育王非常值得從現代社會如何借鑒歷史的角度研究，從人性的兩面性與轉化去研究。在中國戰國時代，鄰國印度就出現了人類文明價值觀的一次大轉變，怎麼從 ...

找了一幅公元前300年的世界地圖，感性認識一下
主要勢力：馬其頓、迦太基、秦(地圖認為是楚)、埃及、塞琉古、孔雀、羅馬、月氏、匈奴


[ 本帖最後由 和而不同 於 2008-10-14 17:51 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。

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 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。

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 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

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]

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。

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。

bodies of fire不知怎麼譯，哪位有高見？

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。

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。

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.

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。

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。