《大林间奥义书》第六分第四婆罗门书中第四至十二、第二十至二十二诸段落徐梵澄都给删了,因为没有参照,我且试着用白话文翻译出来,以作记录和参考:
因梵文的断句方法不同,则音、词、句的意思就会变化多端,若不听规范朗诵仅看梵文文本是不能得到准确的意思的,更何况我这是从英文版意译过来的,意思定会原文出入较多,只能得到一个大意了。具体的梵文文法讨论,我将在之后的读后感里详说到。
因这部婆罗门书大意是说创造主般茶帕底创造新生的,涉及到了古印度性文化,婆罗门性交正行,无论对印度性始研究还是对梵学研究都是极其重要的,徐梵澄删除的几段涉及到具体的性行为,虽然对了解该书大意无碍,但究其细节仍需朋友们有所了解为好。
嗯,这是印度韦檀多学派涡遮桑内以支派的教义。
{4} Having known this, Uddalaka(乌大罗恪) the son of Aruna(阿垄那), Naka(那羯) the son of Mudgala(茅德迦利耶) and Kumara-harita(科玛罗诃利多) said: "Many mortals(凡人), brahmins(婆罗门) only in name, perform the sexual act without knowledge of what has been said and depart from this world impotent(无效的) and without merit(无价值的)." Even if this much semen(精液)-of one asleep or of one awake-is spilled(流出),
乌大罗恪·阿垄那、那羯·茅德迦利耶、柯玛罗诃利多都知道这个,他们曾说:“很多徒有其表的婆罗门,没有用刚才说的知识(朱老注:用祭祀和征服国土的心态进行交合,这细说就太渊博了,从略)进行交合,于是就毫无所谓的死掉了。”尽管(他们)在醒着时或睡着时流射出了大量的精液。
{5} He should touch it and repeat the following mantra(诗颂,朱老注:也为咒语,也为曼陀罗,梵语一次多义): "Whatever semen of mine has spilt on earth, whatever has flowed to plants, whatever to water, I reclaim(取回) it." With these words he should take the semen with his ring finger(无名指) and thumb(拇指) and rub(揉磨) it between his breasts(胸) or eyebrows(眉头), repeating the following mantra: "Let the semen return to me, let Vigour(精力) come to me again, let glow and good fortune come to me again. May(祈使) the deities(神明) who dwell(居住) in the sacrificial fire(祀火) put the semen back in its proper place."
他要触摸那精液,并念念有词曰:“这精液,无论是撒向大地的,还是流向植物的,还是变成水的,我都要把它收回!”再说这些话的同时,他要用无名指和拇指捏取那精液,在胸或眉头之间揉搓,并念念有词曰:“让这精液回归我!让精力回归我!让增长和好运回归我!求祀火之神把这精液送归原处!”
{6} Now, if a man sees himself (his reflection(倒影)) in water, he should recite(吟诵) the following mantra: "May the gods bestow(赐) on me vigour(光芒), manhood(精力), fame(荣誉), wealth(财富) and merit(功绩)." In praise(赞美) of the wife who will bear(怀孕) him a son: She (his wife) has put on the soiled(肮脏的) clothes of impurity(不洁,朱老注:可能是肾水或月经之类); she is, verily(真正的), loveliness(可爱) among women. Therefore when she has removed the clothes of impurity and appears beautiful, he should approach(亲近) her and speak to her.
现在,如果一个男人在水中看到自己的倒影,他要诵此咒曰:“求神赐予我光芒、精力、荣誉、财富、功绩啊!”这是赞美将为他怀孩子的妻子的:他妻子虽然穿着肮脏的衣服;她,的确是,女人里那个可爱的。这样,当她把脏衣服脱掉露出美妙之躯时,他应当亲近她,并和她说话。
{7} If she does not willingly(欣然) yield(屈服) her body to him, he should buy her with presents. If she is still unyielding(不屈), he should strike(殴打) her with a stick(棍子) or with his hand and overcome(征服) her, repeating the following mantra: "With power and glory(权力与荣耀) I take away your glory(荣耀)." Thus she becomes discredited(不名誉的).
如果她不欣然屈服于他,他应该买些礼物送给她。如果她还不屈服,他就要用棍子或者巴掌殴打她,征服她,同时念念有词曰:“以权力与荣耀的名义,我剥夺你的傲气!”如此,她就威风扫地了。(朱老注:这属于家庭暴力了。)
{8} If she grants(同意) his desire(欲求), he should repeat the following mantra: "With power and glory I give you glory." Thus they both become glorious(充满荣光的).
如果她同意了他的请求,他要念念有词曰:“以权力与荣耀的名义,我赐予你荣耀!”如此,他们俩人就都充满荣光了。
{9} If a man desires his wife with the thought: "May she enjoy love with me," then, after inserting(插入) the member(朱老注:阴茎) in her, joining mouth to mouth and stroking(抚摸) her organ(朱老注:肌体或女生殖器), he should utter(说出) the following mantra: "O semen, you have been produced from my every limb(肢体), especially from my heart through the essence(菁华) of food you are the essence of the limbs. Bring this woman under my control, like a deer pierced(刺穿) by a poisoned arrow."
如果一个男人欲求她的妻子,且作如是想:“希求她和我做爱吧。”然后,用阴茎插入她,并接吻,抚摸她的肉体,同时念念有词曰:“哦,精液!你是我全身所造,尤其是从我心通过粮食之菁华所造,你是我身之菁华!让这个女人处在我的控制下吧!就像只被毒箭射穿的鹿。”
{10} Now, the wife whom he desires with the thought: "May she not conceive(怀孕)"-after inserting the member in her and joining mouth to mouth, he should inhale(吸入) and then exhale(呼出), repeating the following mantra: "With power, with semen, I reclaim(取回) the semen from you." Thus she comes to be without semen.
现在,他对他欲求的妻子作如是想:“希求她不会怀孕吧。”在插入她并接吻之后,他应该做深呼吸(朱老注:许是“抽送”),念念有词曰:“以权力的名义,以精液的名义,我要从你身体里收回精液。”这样她就不会存有精液了。
{11} Now, the wife whom he desires with the thought: "May she conceive"-after inserting the member in her and joining mouth to mouth, he should inhale and then exhale, repeating the following mantra: "With power, with semen, I deposit(放置) semen in you." Thus she verily becomes pregnant.
现在,他对他欲求的妻子作如是想:“希求她怀孕吧。”在插入她并接吻之后,他应该做深呼吸(朱老注:许是“抽送”),念念有词曰:“以权力的名义,以精液的名义,我要把精液放在你身体里。”这样她就受孕了。
{12} Now, if a man's wife has a paramour(情夫) whom he detests(厌恶), he should perform the following rite(仪式) in order to cast(投) an evil(邪恶的) spell(咒语) upon him: Let him put fire in an unbaked(未焙的) earthen vessel(陶器), spread(伸出) stalks of reed(芦苇杆) and kusa(画眉草) grass inversely(相反的) and offer in the sacrificial fire the reed tips(苇尖), soaked in(浸入) clarified butter(醍醐,朱老注:可能是梭摩酒), inversely, repeating the following mantra: "You have made a libation(奠酒) in my kindled(燃烧的) fire! I take away your prana(生命能量,上气) and apana(下部生命体,下气), you, _______(朱老注:这句话连英文都没有给翻译,说明是脏话了,可能就是“肏你妈”“你妈屄”之类的吧,或许不是)! Here the name of the evil-doer(邪恶执行者) should be uttered. You have made a libation in my kindled fire! I take away your sons and cattle(牲畜), you, _______! You have made a libation in my kindled fire! I take away your Vedic rites(吠陀仪礼) and those done according to the Smritis(教典), you, _______! You have made a libation in my kindled fire! I take away your hopes and expectations(期待、指望), you, _______ He whom a brahmin who knows this rite curses(诅咒), departs from this world impotent and shorn(被剪短的) of merit. Therefore let no one even joke with the wife of a Vedic scholar who knows this rite; for he who has this knowledge is a dangerous enemy.
现在,如果一个让他讨厌的男人成了他妻子的情夫,他就要通过下面的这个仪式对那个男人施以至邪恶的诅咒:让他(情夫。朱老注:我感觉这应该是丈夫本人,因为我觉得正常人不会明知自己会被诅咒而自投罗网助纣为虐的)用未烧好的陶器生火,倒反着伸出芦苇杆和画眉草,并用芦苇尖取此祀火后,倒插浸入梭摩酒内,念念有词曰:“你在我的燃烧的火中奠酒了!我取走你的上气和下气,你,败灭吧!(朱老注:我猜的,就是无间轮回意思,不得超生,不得完整,不得寂,永堕阿鼻地狱等等意思。也可能不是,总比国骂更接近文意了)这是恶灵要说的话。你在我的燃烧的火中奠酒了!我取走了你的后嗣及牲畜,你,败灭吧!你在我的燃烧的火中奠酒了!我取走了你的“吠陀”和教典所赐予你所有的功德,你,败灭吧!你在我的燃烧的火中奠酒了!我取走了你的希望和期待,你,败灭吧!”知道这个诅咒仪式的婆罗门(所敌视的)(朱老按:此处缺字,否则和下面一句的意思不合),将会毫无所谓的死掉。因此,谁也不要和懂得这个仪式的吠陀学者的妻子开玩笑;具有这种知识的人是一个危险的“敌人”啊!
{20} Then he embraces(拥抱) her, repeating the following mantra: I am the vital breath(生命气息) and you are speech(语言). You are speech and I am the vital breath. I am Saman(三曼) and you are Rig(黎俱); I am heaven and you are earth. Come, let us strive together(共同努力) so that we may have a male child."
(朱老注:第十九节讲交合前的准备,吃啥,行啥祭祀,念啥颂。)然后他拥抱她,念念有词曰:“我是生命气息,你是语言。你是语言,我是生命气息。我是《三曼》,你是《黎俱》。我是天,你是地。来,让我们共同努力,这样我们会有一个男孩儿。”
{21} Then he spreads apart her thighs(大腿), repeating the following mantra: "Spread yourselves apart, Heaven and Earth." Inserting the member in her and joining mouth to mouth, he strokes her three times from head to foot, repeating the following mantra: "Let Vishnu(毗湿奴,遍入者) make the womb(子宫) capable of bearing a son! Let Tvashtra(巧艺之神) shape the various limbs of the child! Let Prajapati(般茶帕底,创造主) pour in the semen! Let Dhatra(集中、守持之神) support the embryo(胚胎)! O Sinivali(新月与生育之神,朱老注:此与婆罗门其他月神还不一样,貌似和回教概念相近), make her conceive; O goddess(女神,具体所指不详) whose glory is widespread, make her conceive! May the two Atvins(二阿施文,孪生二天神,救人疾苦的神医), garlanded(戴花环) with lotuses(莲花), support the embryo!
然后他掰开她的大腿,念念有词曰:“把你分开,天与地。”插入她并接吻,从头到脚抚摸她三遍,念念有词曰:“让遍入者使子宫能够怀上孩子!让巧艺之神塑造孩子的肢体!让般茶帕底注入精液!让守持神保护胚胎!哦,辛尼婆利,使她怀孕;哦,广布荣耀之女神,使她怀孕!希求戴莲花的二阿施文保护胚胎!”
{22} "Let the two Atvins chum(结为密友) the womb with the two golden arani sticks(燧木)! I am placing a seed in your womb to be delivered(生出) in the tenth month. As the earth has fire in its womb, as heaven is pregnant with the sun, as the quarters(诸方,东南西北等方向) are impregnated(受孕) by air, so I am impregnating you by placing this seed in your womb." After the reciting of the mantra, he utters his own name and that of his wife and places the seed.
让二阿施文像二金燧木一样与子宫结为密友!我把种子放入你的子宫十月后出生。就像地孕育着火,天孕育着太阳,空孕育着诸方,我把种子放入你的子宫使你受孕。”在诵出此颂之后,他要说出自己的名字和妻子的名字,并放下种子。
- posted on 09/22/2009
翻译得不错,请剑客继续挖掘宝典。原初宗教都有许多阴阳大法,我总在想,为什么基督教里没有一星半点儿这类东西,男女全部被阉割似的。唯一的颂歌就是纯情得不得了的全部穿了衣服的《雅歌》。
现代宗教里,这些阴阳交合的章节全部没有,大概是性教育太普及的缘故。当年的这些经典也就是我们当下的生理卫生课本吧。
瑜伽功法里有很多对生殖器官的运动训练,好的瑜伽老师从来都会讲得很清楚的。我跟我的老师去过几次tantric yoga 双人瑜伽,非常有趣,推荐给一切夫妻生活不和谐的朋友参考。建议都去运动双人瑜伽。
........
Sexual rites of Vama Marga may have emerged from early Hindu Tantra as a practical means of catalyzing biochemical transformations in the body to facilitate heightened states of awareness.[29] These constitute a vital offering to Tantric deities. Sexual rites may have also evolved from clan initiation ceremonies involving transactions of sexual fluids. Here the male initiate is inseminated or ensanguinated with the sexual emissions of the female consort, sometimes admixed with the semen of the guru. The Tantrika is thus transformed into a son of the clan (kulaputra) through the grace of his consort. The clan fluid (kuladravya) or clan nectar (kulamrita) is conceived as flowing naturally from her womb. Later developments in the rite emphasize the primacy of bliss and divine union, which replace the more bodily connotations of earlier forms. Although popularly equated with Tantra in its entirety in the West, such sexual rites were historically practiced by a minority of sects. For many practicing lineages, these maithuna practices progressed into psychological symbolism.
When enacted as enjoined by the Tantras, the ritual culminates in a sublime experience of infinite awareness for both participants. Tantric texts specify that sex has three distinct and separate purposes—procreation, pleasure, and liberation. Those seeking liberation eschew frictional orgasm for a higher form of ecstasy, as the couple participating in the ritual lock in a static embrace. Several sexual rituals are recommended and practiced. These involve elaborate and meticulous preparatory and purificatory rites.
The sexual act itself balances energies coursing within the pranic ida and pingala channels in the subtle bodies of both participants. The sushumna nadi is awakened and kundalini rises upwards within it. This eventually culminates in samadhi, wherein the respective individual personalities and identities of each of the participants are completely dissolved in a unity of cosmic consciousness. Tantrics understand these acts on multiple levels. The male and female participants are conjoined physically, and represent Shiva and Shakti, the male and female principles. Beyond the physical, a subtle fusion of Shiva and Shakti energies takes place, resulting in a united energy field. On an individual level, each participant experiences a fusion of one's own Shiva and Shakti energies. - posted on 09/22/2009
Arani 是这个意思:
Arani (Sanskrit) (from the verbal root ri to tend upward, move, insert, fix)
Moving around; being fitted in or inserted. Arani (sing) is one of the two ceremonial rubbing-sticks used to ignite the sacrificial fire: the upper stick, uttararani or pramantha, is held upright and set into a groove in the lower stick, adhararani, and when twirled or rotated rapidly it generates heat and flame. According to the Rig-Veda, the upright stick was made from the sami tree (Mimosa suma), and the horizontal from the asvattha or pipal tree (Ficus religiosa), the sacred fig tree. In the Satapatha-brahmana, however, both sticks were carved from the wood of the asvattha.
The arani (dual) represent the father and mother elements in nature, the creative, generative energy producing the offspring from the receiver, the mother. While the male/female metaphor has application physiologically, it may be interpreted cosmically: "this idea of the creative power of fire is explained at once by the ancient assimilation of the human soul to a celestial spark" (M. G. Dech 261); again "The 'female Arani,' the mistress of the race, is Aditi, the mother of the gods, or Shekinah, eternal light -- in the world of Spirit, the 'Great Deep' and Chaos; or primordial Substance in its first remove from the Unknown, in the manifested Kosmos" (SD 2:527).
- posted on 09/23/2009
朱小佬好兴趣,咱也敲过八章歌赞奥义书的,在这里:
1.
http://www.mayacafe.com/forum/topic1sp.php3?tkey=1147577002 2.
第十三章 婆摩提耶沙摩的沉思
1
一個人指揮(一個女人)是音節呬﹔裝飾(她)是波羅多婆﹔同床共
枕是優笈多﹔共度良宵是波羅提訶羅﹔雨收雲散是尼訶那。
這是交織在性交中的婆摩提耶沙摩。
2
明白了婆摩提耶沙摩交織在性交當中的人﹐可以不受分離之苦﹐並且
在每一次的交媾中生殖﹔他享受着長久而光輝的生命﹐並且擁有良好
的名譽﹑昌盛的子孫與眾多的牲畜。對他來說﹐那偉大的訓條是﹕“
不可以拒絕一個(要求性交的)女人。”
http://www.mayacafe.com/forum/topic1sp.php3?tkey=1147988873 3.
http://www.mayacafe.com/forum/topic1sp.php3?tkey=1147578174 4.
http://www.mayacafe.com/forum/topic1sp.php3?tkey=1148096729 5.
http://www.mayacafe.com/forum/topic1sp.php3?tkey=1147583481 第二章 曼多的儀式
7
然後﹐他朗誦下面的黎俱吠陀﹐並在每次發出曼多的一韻之時吞下糊﹕
“我們希望着﹐偉大的祖先(就是﹐太陽)”--他吞下一點--“
光輝者﹐食物”--他吞下一點--“最好的﹐和支持一切的…”--
他吞下一點--“我們迅速地沉思太陽的性質”--他吞下了全部。
把那金屬或木頭的船型杯洗干淨以後﹐他躲到火後頭﹐睡在皮革或露
天的地上﹐控制着自己的語言﹐並自我管理着。假如他(在睡中)看
到一個女人﹐那么﹐讓他曉得他的工作(儀式)成功了吧。
8
關于這點﹐有下面的詩句﹕“如果在舉行滿足某些願望的儀式時﹐他
在夢中看到女人﹐讓他從這個夢境曉得自己成功吧﹗是的﹐從這個夢
境曉得自己成功吧﹗”
第八章 五種火(五)
1
“女人是火﹐喬達摩啊﹗她的性器是燃料﹐引誘人是煙﹐陰道是火焰﹐
那裡面完成的是余燼﹐歡樂是火花。
6.
http://www.mayacafe.com/forum/topic1sp.php3?tkey=1149009704 7.
http://www.mayacafe.com/forum/topic1sp.php3?tkey=1149262603 8.
http://www.mayacafe.com/forum/topic1sp.php3?tkey=1149265077
有机会多讨论。 - posted on 09/23/2009
XW,您说的“婆摩提耶沙摩”,徐梵澄翻译为“婆摩提韦亚”,我前一段时间在我的博客里也翻译了,因为琐碎,就没有转过来:
昨天看《五十奥义书》中的属“三曼吠陀“的《唱赞奥义书》,其中第十三章,译者徐梵澄是这么写的,“说‘婆摩提韦亚’三曼(Vamadevya Saman)者。词俚。阙译。“从前面的注里我知道这第十三章是写性交与五重三曼的关系的,他不翻译,这倒引起了我的好奇心。
上网查"婆摩提韦亚““三曼”,没有结果。
查“Vamadevya Saman“,找到了这段文字的英文译文,括号里是我给出的词义:
The Upanishads(奥义书): Chhandogya Upanishad(唱赞奥义书): Part Two Chapter XIII: Meditation(冥想) on the Vamadevya Saman
{1} A man's beckoning(招唤) to a woman is the syllable Him(“兴”声); his gratifying(愉悦) her is the Prastava(导唱); his lying with her is the Pratihara(答唱); his spending time with her is the Nidhana(结唱); and the finishing of the sexual act is also the Nidhana(结唱). This is the Vamadevya Saman as interwoven(交织于) in sexual intercourse(交媾).
{2} He who thus knows the Vamadevya Saman as interwoven in sexual intercourse does not suffer from the pang(苦痛) of separation and procreates(生育) from every intercourse; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction(格言) is: "Do not reject a woman who comes to you seeking intercourse".
嗯,从这个搜索里我还知道中国有其他的翻译版本,是重庆出版集团出版的《爱欲正见》一书中第47章“生活百态(10)”里援引的:
下面是《歌者奥义书》第二篇第十三章的《女天赞歌》:
一个召唤──那是一节兴迦罗(指哼声,序曲歌声)。
他做出请求──那是一节布罗斯多婆(指引 子性的赞歌)。
和那个女人一起躺下──那是一节乌吉佐(表示高声歌,须引吭高歌)。
他睡在那个女人身上──这是一节布罗提诃罗(指对歌或和歌,应 答对唱或合唱)。
他结束了──那是一节尼陀那(尾声,回旋曲)。
他尽欢而起──那是一节尼陀那。
这是回旋着女天赞歌的欢会的场所。
他如是 知道女天赞歌回旋在欢会的场所,一个接着一个,每一次交媾都是欢畅和祥福,福如东海,寿比南山,子孙满堂,牲畜满栏,名望满天下。一个人永远也不应当拒绝 任何女人,这就是他的规矩。
这个翻译较徐梵澄的翻译来说简直是太差劲了!徐梵澄翻译的优秀要等我写《五十奥义书》读后感的时候才能细说了。
我没看到这段奥义书的梵文原文,或者阿拉伯文原文,或者德文原文,嗯,就算是看到了我也看不懂,但这两个翻译的意思相差甚远!这个《女天赞歌》里说的“表示高声歌,须引吭高歌”,实际上是梵文“Udgitha“,就是“乌特吉他”,高唱,但英文里并没有这个。我查了英文的其他翻译,和徐梵澄的翻译都能够对上,那么我就怀疑这个中文翻译是有问题的了。这里我尝试着仿徐梵澄的语气给出一个中文翻译:
“兴”声为招唤,
“导唱”为求欢,
“答唱”为相凑,
“结唱“为成欢,
“卒唱”为尽欢。
——此为“婆摩韦提亚“三曼,交织于生殖中者也。
彼如是知“婆摩韦提亚”三曼,为交织于生殖中者,则无受交欢之分离生育之苦。充其寿数而长生,子孙蕃衍,牲畜增殖,名誉光大。
其格言是“不可辞向你寻欢的女人”也。
嗯,我这大部分都是抄徐梵澄已有的翻译,因为“奥义书”这种口头文学就像歌谣,每段儿都像穿衣戴帽一样有重复成分。
翻译经典最重要的是“信”,哪怕不遵守汉语的语法,就那么逐字翻译,也比歪曲原来的意思要强,这是周作人等老一辈翻译家们的习惯了,嗯,我翻译的也不一定多准确吧,但我感觉总比这段儿被翻译为《女天赞歌》的要符合原意一些了。
这段“婆摩韦提亚”三曼被国内认为是古印度的爱的宣言,是自然性爱的经典,这个误解得厉害!这几段儿三曼实际是集实证三曼、歌颂三曼、向三曼祈福于一体,以及告诉听者用什么样的感情去颂唱三曼的,里面提到的所有事物都是和三曼一体的,我们用什么感情对待这些事物,在颂唱三曼的时候就发挥这样的感情,同样在对待这些事物的时候也是用三曼中相应的情感,这样就有福了。这是这几段儿三曼奥义书主要讲的。我看到有一个搞文学的朋友还引了这段儿来讲解某诗人(飞沙)的诗句,扯了一大堆印度教经典,把文学神秘化,就扯淡扯大了。
在这段三曼里,没有“乌特吉他”,也就是没有“高唱”部分,这点有意思,导唱之后马上回答,给我感觉挺含蓄的,挺暗的。
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您说的“五种火”那段,我也在博客里翻译了:
《唱赞奥义书》第五篇第八章,徐梵澄注曰“此节译之伤雅,故略”,我给翻译出来:
英文版:
The Upanishads: Chhandogya Upanishad: Part Five Chapter VIII: The Five Fires (V)
{1} "Woman, O Gautama, is the fire, her sexual organ is the fuel, what invites is the smoke, the vulva(阴户) is the flame, what is done inside is the embers, the pleasures are the sparks.
{2} "In this fire the gods offer semen as libation. Out of that offering the foetus(胎) is formed."
“乔达摩!唯女子为祀火,唯其性感之躯为其薪,魅惑为其烟,阴户唯其焰,注精为其炭,欲乐为其火花。
“于此火也,诸天灌献精液,由此裸祭而胎成焉。”
嗯,这章对应的是《爱多列雅奥义书》中:
第一章:肾遂分焉,由肾生精,用精生水。
第二章:水化为精液,乃入乎肾。
第四章:唯然!人中此始为胎藏。为其精液者,是集自诸体之真元力。在其自身,彼固承载一自我矣。当其注之于女子也,则使之生出,是彼之第一生也。
《考史多启奥义书》中:
第一章:“何由而得阿难陀,欲乐,后嗣?”曰:“由生殖根!”
第二章:若其人尤未有子嗣,则当诵此三诗:
“增大乎!使入乎汝……”
“汝酬饮!气力增集……”
“诸光明!太阳子,张大之……”
徐梵澄注:“阿难陀”与“欲乐”分说,是超乎欲乐之喜乐也。
嗯,后面关于“阿难陀,欲乐,后嗣,生殖根”的论述还有很多,我就不引了。
阿难陀,就是“阿难”“阿傩”,这个词儿很牛逼的,以后再去寺院要去拜一拜。
加上上一段儿“婆摩提韦亚”,不翻译出来,读者难免就会对上面关于《梨俱吠陀》的奥义书内容理解不透彻了。对于涉及到生命根本的宗教经典,“革命是暴动”,徐梵澄总是想给翻得“那样雅致,那样从容不迫,文质彬彬,那样温良恭俭让”,也就难逃尴尬了。
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您说的“曼多的仪式”在徐梵澄版本里给出翻译了,他翻译的比林建国的好。 - posted on 09/23/2009
maya wrote:
Arani 是这个意思:
Arani (Sanskrit) (from the verbal root ri to tend upward, move, insert, fix)
Moving around; being fitted in or inserted. Arani (sing) is one of the two ceremonial rubbing-sticks used to ignite the sacrificial fire: the upper stick, uttararani or pramantha, is held upright and set into a groove in the lower stick, adhararani, and when twirled or rotated rapidly it generates heat and flame. According to the Rig-Veda, the upright stick was made from the sami tree (Mimosa suma), and the horizontal from the asvattha or pipal tree (Ficus religiosa), the sacred fig tree. In the Satapatha-brahmana, however, both sticks were carved from the wood of the asvattha.
嗯,我知道了,arani就钻木取火用的那两个棍子,在上面旋转的叫“燧”,在下面承载的“臼”(或叫其它名字),这个比喻在奥义书里出现了很多次,只不过用“arani”出现的我查了就这么一次。这是说木生火,和中国五行哲学有些相似,古印度把这个和生殖繁衍联系到一起了。在这里是一个比喻,这个比喻在此“第四婆罗门书”的开头部分已经给出了。
这里提到“Rig-Veda”是《黎俱吠陀》,我在前面给翻译成“祭司”,我给改过来。 - posted on 09/24/2009
“奥义书”咋听上去有些古奥,我把“奥义书”的来历转述一下吧。
(源引自印顺的《印度佛教思想史要略》)
表现婆罗门教思想的,是《吠陀》文献。吠陀文献包括《梨俱吠陀》、《沙磨吠陀》、
《夜柔吠陀》、与《阿闼婆吠陀》等四部。这些文献,都是经长时间的编集,不断
地有后来的作品增添,而形成的(吠陀文献如此,佛教的经典也是如此,这是印度
民族文化的特性)。每一部吠陀文献中,大都包含了《本集》、《梵书》、《奥义
书》与《经书》等四个部分,但是每个部分的集入时间,并不相同。以下为了区分
方便,以集入时期为准,狭义地称其《本集》部分为《吠陀》。如《梨俱吠陀》,
是专指梨俱吠陀中的《本集》部分。
《梨俱吠陀》、《沙磨吠陀》与《夜柔吠陀》,大约是在西元前一千二百年左
右集出的。其中,《梨俱吠陀》中的一些赞歌,年代最古的,还可以追溯到西元前
一千五百年左右。《阿闼婆吠陀》的成立时间稍晚,推定是在西元前一千年左右。
其后依次为《梵书》(西元前一千年至西元前七百年)、《奥义书》(西元前七百
年至西元前五百年)与《经书》(西元前六百年至西元二百年)。本节就其中较重
要的思想,作条举式的概略性介绍:
一、婆罗门教三纲:吠陀天启、祭祀万能、婆罗门至上。这三个思想,是最能
展现婆罗门教特色,而被称为「婆罗门教三纲」的。这些思想,确立于「梵书时代」。
所以,一般认定「梵书时期」,为婆罗门教的确立时期。在梨俱吠陀时,虽然重视
祭典,但祭祀尚未成为第一教义。但到了梵书时期,则视祭祀为万能,并且成为宗
教上的首要手段。祭典中的仪轨动作,都有致密的规定,并且一一地付予意义。婆
罗门成为拥有这种专长的权威至上者。而所依据的《吠陀文献》,则视为来自神的
启示,是神的旨意。这样的权威垄断,逐渐形成保守的倾向,抑制了哲学思想的发
展,而闭塞于祭祀仪轨的传承中。
之后,到了奥义书时代,融入了属于恒河下游的非雅利安东方思潮,遂对这种
形式主义,有所反省与批判,并有否定的倾向,厌倦于祭祀主义,而展开对人生宇
宙真理的思惟,形成哲理第一,祭祀第二的新趋势。拥有武力与政治实力的刹帝利
(王族),在哲理的创发上,人才辈出,婆罗门至上的地位因而动摇了,为刹帝利
所取代。其后,佛教等新兴宗教团体,应势而生,同声反对婆罗门教。婆罗门教受
到这样的刺激,思想又转趋保守,奥义书时代所激发出来的理性思辨精神,在婆罗
门教中又迅速消失了。婆罗门教为了维持其传统的领导地位,巩固其对民众的影响
力,又重回祭祀祈祷的方向发展,将其所主张的祭祀仪轨,与社会制度(四姓的义
务),作有组织、有系统的整理,让仪式制度,深入每一个家庭,影响每一个人的
日常生活,这就是所称的「经书时期」。在这个时期中,婆罗门教完成了一些具有
教科书风格的典籍。经过这样的努力,婆罗门教在佛教与耆那教的强力竞争下,仍
然能屹立不摇,在印度一直稳居正统的地位。
http://www.wisdomvoice.org/agama/book/buhis/buhis12.htm
朱小佬不只探性,把印度思想与大乘佛教融汇通了,必能洞达。
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