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The forest book of the Rāmāyaṇa of Kampaṉ . Translated, with annotation, and introduction, by George L. Hart and Hank Heifetz. pp. ix, 402 + errata slip. Berkeley etc., University of California Press, 1988. US $35.00. kampa的Rāmāyaṇa的森林之书。由乔治·l·哈特和汉克·海菲兹翻译,附注释和介绍。Pp. ix, 402 +勘误表。伯克利等,加州大学出版社,1988年。35.00美元。
K. Zvelebil
and Shinran, and under chapter 5 on the Tathdgatagarbha for Dogen. However, there is a good index and the risk of overlooking material need not be exaggerated. Inevitably certain topics have been omitted: Tantric Buddhism does not feature at all and Zen is dealt with only briefly. To my mind this loss is adequately compensated for by the inclusion of specific chapters on the Tathdgatagarbha and Hua-Yen, which are far less adequately covered elsewhere. Arguments and assertions are throughout backed up by reference to primary sources, and there are citations or quotations from texts on almost every page. There are misprints too numerous to mention, not least the glaring " boddhisattva" on the rear cover, and it is to be hoped that these can be removed in future editions.
还有真兰,在第五章中,关于多根的如来迦布。然而,有一个好的指标和忽视材料的风险不必夸大。不可避免地,某些主题被省略了:密宗佛教根本没有特色,禅宗只是简单地处理了一下。在我看来,这一损失通过包含关于如来和华严的特定章节而得到了充分的补偿,这在其他地方远远没有得到充分的覆盖。论点和断言都是通过参考原始资料来支持的,几乎每一页都有对文本的引用或引用。书中有太多的印刷错误,尤其是封底上醒目的“菩萨”字,希望在未来的版本中可以删除这些错误。
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引用次数: 0
Aurobindo and Zaehner on the Bhagavad-Gītā. By Yvonne Williams and Michael McElvaney. (The Sanskrit Tradition in the Modern World.) pp. iv, 39, Newcastle upon Tyne, S.Y. Killingley, distrib. by Grevatt and Grevatt, 1988. £4.00. Aurobindo和Zaehner在《薄伽梵歌》中。作者:伊冯娜·威廉姆斯和迈克尔·麦克尔瓦尼。(《现代世界的梵文传统》),第四页,第39页,泰恩河畔纽卡斯尔,基林利,发行版。格雷瓦特和格雷瓦特,1988年。4.00英镑。
J. B. Katz
The volume is concluded by an appendix discussing firstly "The status and purpose of grammar" a section which in some ways might best have figured as an introduction to the volume and thus to the whole work and secondly "Terms for the language described and for the grammar and its components" (which begins with Hanuman's use of the term samskrtSm vacant when musing how to address Slta, at Rdmdyana 5.28.18, which Cardona regards as probably the first use of the term with reference specifically to a language, a view by which I am not wholly convinced). The ending is indeed rather abrupt, if this volume is taken in isolation, but of course it is itself the introductory volume to the much more comprehensive survey which is to follow and for which it is meant to provide the basis. Full discussion of various interpretations of Panini's work, with the arguments presented by various Paninlyas, is promised for subsequent volumes. It should be noted that, though introductory in the sense just outlined, the present volume is by no means basic in the level at which it is presented. It is scarcely an introduction to Panini for students but rather a preliminary statement by one scholar for others, laying the groundwork for still more advanced discussion of the subject. Consequently, reading it is demanding but amply rewarded by the clarity of the presentation given. The text of the volume has been prepared by the author on computer and printed directly from its output. One minor by-product of this method of production has been the ability to include the text of the sutras in both devandgarT and in transliteration on the same line. More importantly, it has kept the number of misprints down to very minor proportions; it has not entirely eliminated them but it has ensured that they are not serious (and indeed in many cases self-correcting, as for instance in the first two noticed: the citations of 2.1.3 and 1.1.45 on pp. 13 and 19 respectively, where the transliterated text corrects the devandgart). The appearance is not quite equal to the best of printed texts but is well above the general standard of Indian books, and the relative freedom from misprints is an important point in favour of this mode of production; Cardona deserves our thanks for the labour involved in producing such a clean text to reproduce. The subject matter, though, is more important than the form and here, while any complete assessment must await the remainder of this major undertaking, it is already clear that Cardona is placing us all in his debt once again by the range and comprehensiveness of his scholarship in Paninian studies, as well as by the clarity of his exposition.
本书的结尾是一个附录,首先讨论“语法的地位和目的”,这个部分在某种程度上可能最好被看作是对本书的介绍,从而是对整个工作的介绍,其次是“所描述的语言和语法及其组成部分的术语”(开始于Hanuman在思考如何称呼Slta时使用的术语samskrtSm空缺,在Rdmdyana 5.28.18。卡多纳认为这可能是这个词第一次专门用来指代一种语言,我并不完全相信这个观点)。如果把这一卷单独来看,它的结尾确实是相当突兀的,但当然,它本身就是接下来更全面的调查的入门卷,它的目的是为这些调查提供基础。对帕尼尼作品的各种解释的充分讨论,以及各种帕尼利亚提出的论点,将在后续的卷中得到保证。应当指出的是,本卷虽然在刚才概述的意义上是介绍性的,但就其提出的水平而言,绝不是基本的。对学生来说,这几乎不是对帕尼尼的介绍,而是一位学者对其他人的初步陈述,为更深入地讨论这个主题奠定了基础。因此,阅读它是要求,但充分回报的清晰演示。该卷的文本由作者在计算机上编写,并直接从其输出打印出来。这种生产方法的一个次要副产品是能够在同一行上包括德文加特和音译的经文文本。更重要的是,它将印刷错误的数量控制在非常小的比例;它并没有完全消除它们,但它确保了它们不是严重的(而且在许多情况下确实是自我纠正的,例如在注意到的前两个例子中:分别在第13页和第19页的2.1.3和1.1.45的引文中,音译文本纠正了devandgart)。外观不完全等于最好的印刷文本,但远远高于印度书籍的一般标准,相对自由的印刷错误是支持这种生产方式的一个重要点;卡多纳应该得到我们的感谢,因为他为制作这样一个干净的文本而付出了劳动。主题,虽然比形式更重要,但在这里,任何完整的评估都必须等待这个主要任务的剩余部分,很明显,卡多纳再次让我们所有人都欠他的债,因为他在帕尼尼亚研究方面的学术研究的范围和全面性,以及他阐述的清晰度。
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引用次数: 1
Southeast Asia in the age of Commerce 1450–1680. Volume One: the lands below the winds. by Anthony Reid. pp. xvi, 275, illus., 4 maps. New Haven and London, Yale University Press, 1988. £20.00. 1450-1680年商业时代的东南亚。第一卷:风下的土地。安东尼·里德。第xvi、275页,插图。,4张地图。《纽黑文与伦敦》,耶鲁大学出版社,1988年。20.00英镑。
D. Duncanson
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引用次数: 0
The commerce in rubber: the first 250 years . by Austin Coates. pp. xv, 380, 50 pi., 3 maps (2 on endpapers). Singapore etc., Oxford University Press, 1987. (Commissioned by the Singapore International Chamber of Commerce Rubber Association.) £25.00. 橡胶贸易:前250年。Austin Coates。第xv、380、50页。,3张地图(2张在尾页上)。新加坡等,牛津大学出版社,1987年。(受新加坡国际商会橡胶协会委托)25.00英镑。
D. Duncanson
American reserve stock, on the eve of Pearl Harbour. Post-war technology, from synthetic to "crumb" rubber (a French invention) is explained, and the effects on the market, culminating along with other causes in the emergence of Singapore and the sponsors of Coates's researches as a, or the, major international market of the world. The last words in the book are on rubber exports from Southeast Asia after independence: although the industry in Ceylon seems to have gone to rack and ruin, rubber has flourished in Burma while other production was dwindling to a trickle.
美国储备股票,在珍珠港前夕。战后的技术,从合成橡胶到“碎屑”橡胶(法国发明)被解释,以及对市场的影响,最终与其他原因一起出现在新加坡和科茨的研究赞助商作为一个,或世界上主要的国际市场。书中的最后几句话是关于独立后东南亚的橡胶出口:尽管锡兰的橡胶工业似乎已经走向衰败和毁灭,但在缅甸,橡胶生产却蓬勃发展,而其他生产则萎缩到涓涓细流。
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引用次数: 0
Burmese entrepreneurship: creative response in the colonial economy . by Aung Tun Thet. (Beiträge zur Südasienforschung, Südasien-Institut, Universität Heidelberg, Band 126.) pp. xvi, 197. Stuttgart, Franz Steiner Verlag Wiesbaden GmbH, 1989. DM 36. 缅甸企业家精神:殖民经济中的创造性反应。作者:Aung Tun Thet(Beiträge zur s<s:1> dasienforschung, s<s:1> dasien- institute, Universität Heidelberg, Band 126.) pp. xvi, 1997。斯图加特,Franz Steiner Verlag Wiesbaden GmbH, 1989。DM 36。
H. Tinker
American reserve stock, on the eve of Pearl Harbour. Post-war technology, from synthetic to "crumb" rubber (a French invention) is explained, and the effects on the market, culminating along with other causes in the emergence of Singapore and the sponsors of Coates's researches as a, or the, major international market of the world. The last words in the book are on rubber exports from Southeast Asia after independence: although the industry in Ceylon seems to have gone to rack and ruin, rubber has flourished in Burma while other production was dwindling to a trickle.
美国储备股票,在珍珠港前夕。战后的技术,从合成橡胶到“碎屑”橡胶(法国发明)被解释,以及对市场的影响,最终与其他原因一起出现在新加坡和科茨的研究赞助商作为一个,或世界上主要的国际市场。书中的最后几句话是关于独立后东南亚的橡胶出口:尽管锡兰的橡胶工业似乎已经走向衰败和毁灭,但在缅甸,橡胶生产却蓬勃发展,而其他生产则萎缩到涓涓细流。
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引用次数: 0
Manūchihrī's Māzandarān ode: an English version 马尚达兰密码:英文版
A. Bivar
The Persian province of Māzandarān has characteristics unique in the land of Iran, even among its Caspian neighbours. The landscape of mountain, forest, ricefield and sea has its special freshness and charm, worlds away from the rocky plateau and searing desert further to the south. Its beauty was appreciated among others by the Safavid Shāh 'Abbās, who built an engineered highroad hidden to-day by the forest above Gālūgāh, and maintained favoured residences at Behshahr and Faraḥābād. For the visiting stranger, the most obvious impression is that created by the perennial Māzandarān cloud, a sea of cotton tufts, as it is often described, rising steadily up the hillsides with the growing heat of the day, to sink back into the valleys with the chill of evening, or fall as soft drizzle through the hours of darkness. When the traveller ascending the mountainside reaches the level of condensation, suddenly he is in a world of total humidity, with streaming perspiration, and water running from the trees and undergrowth. Twenty minutes later he has passed through the cloudbase, and entered the bone-dry world of “Iraq”. Dry sand replaces the treacherous “yellow clay” (zarde gil) beneath his feet, and the cool breeze in an instant evaporates the moisture from his shirt.
波斯省Māzandarān在伊朗土地上具有独特的特点,甚至在其里海邻国中也是如此。山脉、森林、稻田和海洋的景观有其独特的清新和魅力,远离南部的岩石高原和灼热的沙漠。它的美丽被萨法维人Shāh 'Abbās欣赏,他们建造了一条公路,今天隐藏在Gālūgāh上方的森林中,并在Behshahr和Faraḥābād保留了他们喜欢的住宅。对于来访的陌生人来说,最明显的印象是由常年的Māzandarān云造成的,棉花丛的海洋,正如人们经常描述的那样,随着白天越来越热,稳步上升到山坡上,随着夜晚的寒冷,又沉入山谷,或者在黑暗的几个小时里,像柔和的毛毛雨一样落下。当登山的人到达凝结的程度时,他突然进入了一个完全潮湿的世界,汗流浃背,水从树木和灌木丛中流出。二十分钟后,他穿过云层,进入了“伊拉克”这个极度干燥的世界。干燥的沙子取代了他脚下危险的“黄粘土”(zarde gil),凉爽的微风瞬间蒸发了他衬衫上的水分。
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引用次数: 0
Les noms divins en Islam. Exégèse lexicographique et théologique . By Daniel Gimaret. (Patrimoines islam.) pp. 448. Paris, Les Éditions du Cerf. FF 295. 伊斯兰教的神圣名字。词典和神学注释。他的父亲是一名律师,母亲是一名律师。(伊斯兰传统)第448页。巴黎,Les editions du Cerf。FF 295人。
Julian Baldick
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引用次数: 1
Mannerism in Arabic Poetry: a structural analysis of selected texts (3rd century AH/9th century AD – 5th century AH/11th century AD) . By Stefan Sperl. (Cambridge Studies in Islamic Civilization.) pp. viii, 230. Cambridge, Cambridge University Press, 1989. £27.50. 阿拉伯诗歌中的礼仪主义:对所选文本的结构分析(公元3世纪/9世纪-公元5世纪/11世纪)。作者:Stefan Sperl。(《剑桥伊斯兰文明研究》,第viii、230页。剑桥,剑桥大学出版社,1989年。27.50英镑。
J. Meisami
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引用次数: 1
Prajāpati's relations with Brahman, Bṛhaspati and Brahmā . By J. Gonda. (Verhandelingen der Koninklijke Nederlandse Akademie van Wetenschappen, Afd. Letterkunde, Nieuwe Reeks, deel 138.) pp. 78, Amsterdam etc., North–Holland Publishing Company, 1989. Prajā外科的关系与婆罗门,Bṛhaspati and Brahmā。J. Gonda著。(Verhandelingen der Koninklijke Nederlandse Akademie van Wetenschappen,编)。第78页,阿姆斯特丹等,北荷兰出版公司,1989年。
Karel Werner
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引用次数: 0
Veda recitation in Vārāṇasī . By Howard Wayne, pp. xi, 400. Delhi, Motilal Banarsidass, 1988. Rs. 225. 吠陀背诵在Vārāṇasī。霍华德·韦恩著,第11页,400页。德里,Motilal Banarsidass, 1988。Rs 225。
J. B. Katz
He stresses Zaehner's admiration of Lamotte's Notes sur la Gltd; like Lamotte, whose view of the Gita was uninfluenced by Sarikara's advaitavdda, Zaehner held that the unification with Brahman was only the penultimate stage of deliverance, surpassed by union with the personal Godhead. McElvaney points to some of Zaehner's "innovative" translations and interpretations of crucial terms, like buddhi, nirvdna and yoga, in the service of his total view of the text. The influence of the Bhagavadgrta on contemporary religious thought is alive and well, as is shown in recent studies like Eric Sharpe's The Universal Gita (1985) and Robert Minor's Modern Interpretations of the Bhagavadgita (1988). It is in this context that both Aurobindo and Zaehner will continue to have a wide readership, though perhaps in different circles, while students of early Indian theology and philosophical history will continue to need other texts and editions. But the significance of the Gita is impossible to separate entirely from the commentarial traditions which it has generated; coming to grips with the ideas of influential interpreters, however they may vary, can deepen our appreciation of the text itself. Furthermore, we may find here some useful case-studies in hermeneutics. It is a pity that this book could not include also two other Newcastle papers on the Gita, one on Bankim Chandra Chatterji's use of it, and one on Simone Weil. This latter has been separately published in Theology 90, no. 733 (1988).
他强调了扎内尔对拉莫特的《幸福笔记》(Notes sur la Gltd)的赞赏;就像拉莫特一样,他对吉歌的看法没有受到舍利迦罗的好处的影响,扎赫纳认为与婆罗门的统一只是解脱的第二个阶段,超越了与人格化的神性的结合。麦克埃尔瓦尼指出,扎伊纳对一些关键术语的“创新”翻译和解释,如佛陀、涅槃和瑜伽,都是为了体现他对经文的整体看法。《博伽梵歌》对当代宗教思想的影响是活跃的,正如最近的研究所显示的那样,如埃里克·夏普的《通用Gita》(1985)和罗伯特·迈纳的《博伽梵歌的现代解释》(1988)。正是在这种背景下,Aurobindo和Zaehner将继续拥有广泛的读者,尽管可能在不同的圈子里,而早期印度神学和哲学史的学生将继续需要其他文本和版本。但是,《吉塔经》的意义是不可能与它所产生的评注传统完全分离的;掌握有影响力的诠释者的观点,无论他们的观点如何不同,都可以加深我们对文本本身的欣赏。此外,我们可以在这里找到一些有用的解释学案例研究。遗憾的是,这本书不能包括另外两篇关于Gita的纽卡斯尔论文,一篇关于Bankim Chandra Chatterji对它的使用,一篇关于Simone Weil。后者已经单独发表在神学90,no。733(1988)。
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引用次数: 0
期刊
Journal of the Royal Asiatic Society of Great Britain & Ireland. Royal Asiatic Society of Great Britain and Ireland
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