宋 欧阳修（1007－1072）
蝶恋花
庭院深深深几许，杨柳堆烟，帘幕无重数。
玉勒雕鞍游冶处，楼高不见章台路。
雨横风狂三月暮，门掩黄昏，无计留春住。
泪眼问花花不语，乱红飞过秋千去。
注释
欧阳修（1007－1072），北宋文学家、史学家。字永叔，号醉翁，晚号六一居士。庐陵（今江西吉安）人。仕至宰执，政治上曾支持过范仲淹等的革新主张，北宋古文运动的领袖，主张明道、致用，对宋初以来靡丽、险怪的文风不满，其诗风语言流畅自然，其词婉丽，承袭南唐余风，为“唐宋八大家”之一；曾与宋祁合修《新唐书》，并独撰《 新五代史》。有《欧阳文忠集》。
本篇为一首暮春闺怨无限伤春词，是闺怨词中千古传诵的名作。
该词首句“深深深”三字，无人不叹其用叠字之工且新奇；我这里把话题扯宽点，文友传上一首《听秧歌》，山西祁县的民歌，渊源就不清楚了，里面的叠字还真不少：
家住在太谷住沙儿河, 北旺村搭起了台台唱秧歌，咱姐妹走一回，又害怕老天爷爷不顶对，耳听得南山上响了一声呼儿儿儿雷，又观见这南山洼起了朵朵云儿儿堆。大姐姐在这里把话儿提，叫一声二小妹妹你莫要迟疑，看红火走一遭，刮风下雨能咋的，今天的个秧歌剧，演的就是鸳鸯配，咱姐妹就打扮齐备早些些些动身去。大姐姐的话儿说得有理，不由得我二小妹妹心里好欢喜，姐妹两人忙打扮，青丝丝头发梳得齐，脸上抹的桃桃桃儿粉，画的就是一道道道眉，再穿一双新布鞋，换上一身花花花花衣。风吹那云散出太阳，咱姐妹二人相跟着出了村庄，过了河上了山，山山相连好风光，耳听得山那边，隆咚咚咚锣鼓敲得响，直招得咱姐妹二人心慌脚乱赶路路忙。
可以想象唱起来这些叠声字显出的十足魅力。
Song: Ou Yang-Xiou （1007－1072）
Butterflies in Love with flowers
Deep, the leafy courtyard deepens, keeping deepened in silence,
Stretched in misty willows concealing the curtains in their train
Faraway A jade-bridle and carved saddle would be near a song-house
But yet eyeing from my top tower the stallion is nowhere to be seen.
March days now in dusk, rains with raging winds blow. I could close
My door and couldn’t conjure up my missed-spring
With the tears swimming in my eye I ask the shakingflowers, but being
Mused, they a-flying red dots hurry over the swing
Interpretation section注释条款
1、leafy courtyard: 庭院凝绿。
2、deep: adv. 深深地。
3、deepen：vt&vi; 加浓，加深。
4、misty willows：杨柳堆烟，形容杨柳浓密。
5、conceal: vt. 隐藏，隐瞒，遮住 , 掩盖。
6、in their train：（帘幕）无重数。
7、a jade-bridle and carved saddle : 玉勒雕鞍。玉勒：玉制的马衔。雕鞍：精雕的马鞍。游冶处：指歌楼妓院。
8、a song-house ：游冶处；歌楼妓院。
9、eye: n. 眼睛；视力；眼状物；风纪扣扣眼 vt. 定睛地看；注视；审视；细看。
10、stallion：n. 成熟的雄马。美语：stud, 种马。此处借语“章台”里的那个“他”。章台：汉长安街名。唐许尧佐《章台柳传》，记妓女柳氏事。后因以章台为歌妓聚居之地，借以指游冶之处。
11、 March days: 三月天。
12、nowhere to be seen: 任何人都看不见。
13、the rains with raging winds blow：雨横风急。
14、conjure ：vt. 用魔术变出；祈求，恳求 vi. 变戏法；施魔法。
15、muse：n. 默想 vi. 沉思；冥想。
16、a-flying red dots ：乱红：这里形容各种花片纷纷飘落的样子。
17、swing：n, 秋千。
英语语法笔记
手头是一本佛教中英双语经书。是一九五五年间几位美英博士努力的结果，周祥光博士由中英译了《佛遗教经 》（THE SUTRA OF BUDDHA'S BEQUEATHED TEACHING；Tetcheng Liao廖德珍 博士英译了《八大人觉经》THE ENLIGHTENMENT SUTRA WITH ANNOTATIONS；英国 竹禅居士UPASAKA CHU CH'AN [JOHN BLOFELD] 由中译英了《四十二章经》THE SUTRA OF FORTY-TWO SECTIONS. 而相关的由焚译中的版本则由姚秦三藏法师鸠摩罗什 KUMARAJIVA 、后汉沙门安世高 KASYAPA MAANGA and GOBHARANA以及迦叶摩腾 和 竺法兰 同译，香港佛经流通处印行(数年前我从一越裔小店门前的免费书篮里觅得)。
佛语深奥且富有哲理，由中译英自非容易，所以译文取解读并力求准确，虽然这会带来英译文本的扩张（比如‘畫夕寤’，译成‘walking at daybreak from a night's sleep’, 还是可以译成’‘the sleepwalking at daybreak’，这同翻译经典诗词，或汉语的散文精品不同。但我发现除了该书的可以中英对照着学习外，还能看到校核者用括弧作为补充展示出来的对英译文本的修改，解读的严谨，时见生动之处，确对学习英译极其有益。校阅者依靠深厚而鞭辟入里的对佛学精要的理解，能敏锐地发现译文的宽疏之处，作清晰的细节修补，或理顺行文逻辑；还对不多几处按汉语表达习惯构筑的原译文出色地点拨成完美，确实受益良多 。
下面抄录的就是校核的相关内容，一为立此存照，免于流失；二以嚮读者。
1、佛言：“辞亲出家，识心达本，解无为法，名曰‘沙门’”
The Buddha said:“those who, taking leave of their families and adopting the homeless life, know the nature of their minds and reach to what is fundamental, thus breaking away (from the phenomenal and attaining to ) the un-phenomenal, are called Sramanas.
2、爱欲断者，如四肢断，不復用之。
One who has put an end to his longings and desires is like a man who, having no further use for his limbs (having cut off his limbs), never uses them again.
3、罪来附身， 如水归海， 渐成深广。若人有过，自解知非，改恶从善，罪自消灭；……。
In the space of a single heartbeat retribution will suddenly fall upon him and, as water returning to the sea, will gradually become deeper and wider. (But), if a man has faults and, becoming aware of them, changes for the better, retribution will melt away into nothingness of its own accord …
4、睹人施道，助之欢喜，得福甚大。
Observe those who bestow (knowledge of) Way. To help them is a great joy and many blessings can thus be obtained.
5、譬如一炬之火，数千百人，各以炬来分取，熟食除冥，此炬如故，福亦如此。
They are like the fire of a torch from which hundreds and thousands of people light their own torches. The (resulting) light eats up the darkness and that is the origin of it all. Such is the nature of those blessings.
6、忍色忍欲难。
It is hard to bear lust and desire (without yielding to them).
7、不轻未学难。
It is hard to avoid making light of not having studied (the Way) enough.
8、会善知识难。
It is hard to come into contact with clear perception (of the Way).
9、见性学道难。
It is hard to perceive one’s own nature and (through such perception) to study the Way.
10、睹境不动难。
It is hard to see the end (of the Way) without being moved.
11、善解方便难。
It is hard to discard successfully (the shackles that bind us to the wheel of life and death) as opportunities present themselves.
12、沙门问佛：“以何因缘，得知宿命，会其至道?”
A Sramana asked the Buddha:“By what method can we attain the knowledge of how to put a stop to life ( in the phenomenal sphere) and come in contact with the Way?”
13、佛言：“净心守志，可会至道……断欲无求，当得宿命。”
The Buddha answered:“By purifying the mind and preserving the will (to struggle onwards) you can come in contact with the Way…By eliminating desires and seeking for nothing (else), you should be able to put a stop to life (in the phenomenal sphere).”
14、忍辱多力，不怀恶故，兼加安健，忍者无恶，必为人尊。心垢灭尽，净无瑕秽，是为最明。
To be able to bear insult (without retort) implies great power. He that does not cherish cause for resentment, but remain calm and firm equally (under all circumstances), and who dears all things without indulging in abuse will certainly be honored by men. The acme of brilliance is reached when the mind is utterly purged of impurities and nothing false or foul remains (to besmirch) its purity.
15、差之毫厘，失之须臾。
If you are wrong by so much as the thousandth part of a hair, you will lose (the Way) in a flash.
16、当念身中四大，各自有名，都无我者，我既都无，其如幻耳。
You should ponder on the fact that, though each of the four elements of which the body is made up has a name, they none of them (constitute any part of) the real self. In fact, the self is non-existent, like a mirage.”
17、譬如烧香，虽人闻香，香之烬矣，危身之火，而在其后。
Just as burning incense, though others perceive its pleasant smell, is itself being burnt up, so (desires) bring the danger of fire which can burn up your bodies in their train.
18、佛说:“…情爱於色，岂惮驱驰？虽有虎口之患，心存甘伏， 投泥自溺，故曰凡夫，透得此门，出尘罗汉。
The Buddha said:“… Why fear to rid yourselves immediately of the longing for physical beauty? (Otherwise), you are tamely submitting to the jaws of a tiger and deliberately allowing yourselves to drown in the quicksand into which you have fallen, thus meriting the name of ‘simple fellows. ’If you can reach the point (of abandoning such things), you will rise from the dust and become Arhans.”
19“……爱欲莫甚于色，色之为欲，其大无外。赖有一矣， 若使二同，普天之人， 无能为道者矣”。
Of all longings and desires, there is none stronger than sex. Sex as a desire has no equal. Rely on the (universal) oneness. No one under heaven is able to become a follower of the Way if he accepts dualism.
20、佛言：“爱欲之人，犹如执炬， 逆风而行，必有烧手之患”。
The Buddha said:“those who (permit themselves)longings and desires are like a man who walks in the teeth of the wind carrying a torch. Inevitably, his hands will be burnt.”
21、佛言：“慎勿视女色，亦莫共言语。若与语者，正心思念：我为沙门，处于浊世，当如莲华，不为泥淤，想其老者如母……”
“Take care to avoid looking on the beauty of women and do not converse with them. If you do (have occasion to) converse with them, control the thoughts which run through your minds. When I was a Sramana and came in contact with the impure world, I was like a lotus which remains unsullied by the mud (from which it grows). Think of old women as of your mothers…
.22、“道人见欲，必当远之”。
“A follower of the Way who experiences desire must put a distance between himself and (the object of his) desire.”
23、若断其阴，不如断心！心如功曹，功曹若止，从者都息；邪心不止，断阴何益？
To put a stop to these evil actions will not be so good as to put a stop to (the root of the evil) in your mind. The mind is like KUNG Ts'ao. If Kung Tsao desists, his followers will stop also.
24、欲生於汝意， 意以思想生；二心各寂静，非色亦非行。
Desire springs from your thoughts. Thought springs from discernment (of matter). When the two minds are both stilled, there is neither form nor action.
25、人从爱欲生忧，从爱生怖，若离於爱，何忧？何怖？
The sorrows of men come from their longings and desires. Fear comes from these sorrows. If freedom from desire is attained, what (cause for) grief and fear will remain?
26、沙门学道，应当坚持其心，精进勇锐，不畏前境，破灭众魔，而得道果。
The Sramana who studies the Way must have a resolute mind and zealously build up his courage, fearing nothing that lies before him and destroying all the demons (of temptation that stand in his way), that he may obtain the fruit (of diligently studying) the Way.
27、佛言：“如人锻铁，去渣成器，器即精好；学道之人，去心垢染，行即清净矣”。
The Buddha said:“if a man smelts iron until all impurities have been eliminated( before proceeding to ) make implements with it, the implements will be of fine quality. If one who studies the Way first purges his heart of all foul influences, his actions will then become pure.”
28、既发菩提心，无修无证难。
It is hard for such a one to attain to (the state –Bodhi-heart where) nothing is practiced and nothing manifested.
29、佛言:“佛子离吾数千里，忆念吾戒，必得道果。”
The Buddha said：“A disciple living thousands of miles away from me will, if he constantly cherishes and ponders on my precepts, attain the fruit( of studying ) the Way.”
30、佛问沙门：“人命在几间”?曰：“数日间”。佛言：“子未知道”。復问一沙门：“人命在几间”？对曰：“食饭间”。佛言：“子未知道”。復问一沙门：“人命在几间”？对曰：“呼吸间”。佛言：“善哉！子知道矣！”
The Buddha said to a Sramana: “How long is the span of a man's life?”“It is but a few days,” was the answer. The Buddha said: “You have not understood, “and asked another Sramana, who replied: “it is (like) the time taken to eat (a single meal.”) To this the Buddha replied in the same way and asked a third: “How long is the span of a man's life?”“It is (like) the time taken by a (single) breath, “was the reply. “Excellent, “said the Buddha, “You understand the Way.”
31、比如食蜜，中边皆甜，吾经亦尔。
Just as, when you eat honey (you find that), every drop of it is sweet, so is it with my words.
32、佛言：“ 夫为道者，如牛负重，行深泥中，疲极不敢左右顾视；出离淤泥，乃可苏息。沙门当观情欲，甚於淤泥，直心念道，可免苦矣”。
The Buddha said:“Those who follow the Way are like an ox bearing a heavy load and walking through deep mud. It feels so weary that it does not dare to look to left or right and, only on emerging from the mud, can it revive itself by resting. A Sramana should regard feelings and desires more seriously than (the ox regards) the mud. Only by controlling his mind and thinking of the Way can he avoid sorrow.”
33、佛言：“吾视王侯之位，如过隙尘；视金玉之宝，如瓦砺；视纨素之服，如敝帛；视大千界，如一诃子；视阿耨池水，如涂足油； 视方便门，如化宝聚；视无上乘，如梦金帛；视佛道，如眼前华；视禅定，如须弥柱；视涅磐，如畫夕寤；视倒正，如六龙舞；视平等，如一真地；视兴化，如四时木”。
The Buddha said:“I look upon the state of kings and princes as upon the dust which blows through a crack. I look upon ornaments of gold and jewels as upon rubble. I look upon garments of finest silk as upon worn-out rags. I look upon a major chiliocosm as upon a small nut. I look upon the Anavatapta as upon oil for smearing the feet. (On the other hand), I look upon expedient methods (leading to the truth) as upon spending heaps of jewels. I look upon the supreme vehicle as upon a dream of abundant wealth. I look upon the Buddha's Way as upon all the splendors which confront the eye. I look upon dhyana meditation as upon the pillar of Mount Sumeru. I look upon Nirvana as upon waking at daybreak from a night's sleep. I look upon heresy erected as upon six dragons dancing. I look upon the universal, impartial attitude (of a Buddha) as upon the Absolute Reality. I look upon conversion (to the Way) as upon the changes undergone by a tree (due to the action of the) four seasons.
