如何教學梵語

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來源：http://www.hinduonnet.com/2001/08/28/stories/13280373.htm The Hindu How Sanskrit should be taught 如何教學梵文 IF ONE assumes that Sanskrit should be taught, as indicated by some recent moves by the government, then the question arises: how should it be taught? 如果有人認為應該教導梵文，如印度政府的指示下，而問題也跟著產生。這應該要怎麼教？ It is an axiom in some schools of Indian philosophy that a question can be fully addressed only if it is approached negatively as well as positively. This means then that a consideration of how Sanskrit should not be taught is integral to a discussion of how it should be. 這是印度哲學的原則所在，這問題可以完全被正面或負面的表述。這表示當時考慮梵語不應該教導是必要的，且討論梵文應該如何。 My experience suggests that Sanskrit should not be taught as it is traditionally taught either in India or the West, when instruction in it is extended to the general curriculum. In the traditional mode of teaching Sanskrit in India, grammatical (Panini) and lexical (Amarakosa) learning precede its actual deployment in conversation (if ever). It is taught as an `eternal' language rather than as a contemporary language. By contrast, in the West, it is traditionally taught as a ``dead'' language rendering posthumous service to historical linguistics, rather than as a living language. But treating Sanskrit as an eternal or a dead language is really just two ways of killing it! 我的經驗建議梵文不應該被教導，如同它傳統上在印度及西方都是不可語的。當教學梵文已擴及普通的課程。在印度傳統教學梵文的方式－語法(Panini)與辭彙 (Amarakosa)先於他的實際對話的實踐(假使有)。梵語是被認為是不朽的語言，而不是被當作當代語言使用。相對的，在西方，時常稱他為「死亡語言」，說他是歷史語言而不是活語言。但是對待梵文如同「永恆」或「死亡」的語言都是讓他毀滅的方式。 A living language 活動的語言 However, I hear the reader object — is Sanskrit a living language to be treated as such? I offer three responses to this question: (1) that Sanskrit is a living language inasmuch as it is recorded as such by the Indian census. It is true that only a few thousands cite it as their mother tongue — but the fact remains that some tribal languages, considered living, have even fewer speakers. (2) More significantly, Sanskrit lives through the regional languages whose vocabularies, in varying degrees, overlap with Sanskrit. This means that the teaching of Sanskrit should proceed in tandem with that of the regional languages. (3) Just as by treating a language as a dead language one can kill it, by treating it as a living language one can bring it back to full life. The resurrection of Hebrew is a case in point. It may be hard to believe but even as one reads this somebody is actually reading a Sanskrit newspaper, listening to a Sanskrit news broadcast and making one's first acquaintance with another Indian in Sanskrit. This has happened to me twice within the last week when I met an engineer from Haryana and a social worker from Kerala through the medium of this language here in the U.S. 然而，我聽到讀者納悶梵文是否要當作活語言呢？我對這問題提出三個答案： 1.梵文是活語言，鑒於他被如此多的印度人記錄著。他的確只有數千人指出他是母語。但是事實仍在一些部落語言中，存在但很少的話語者。 2.更精確地說，梵文藉由各個區域不同的程度與梵語重疊(Overlap)。這表示教導梵文應該在之前先教懂像似的方言(regional languages)。 3.對待梵文如同死語言會殺了他；對待他如活著可以把他帶回來。希伯來文的復興是個重要的例子。很難去相信但可能地會有某人閱讀真正的梵文報紙、聽著真正的梵語廣播、藉由梵語認識另一位印度人。這發生在我（印度作者）身上兩次，就在上週我碰到一位來自Haryana的工程師，還有一位來自Kerala的社工，藉由梵語溝通，而且在美國呢。 In the matter of Sanskrit then the assumption cannot be divorced from the outcome. 梵文這件事情比假設它不可行更重要。 Sanskrit should be taught as a living language and not merely as a classical or historical language. Instruction in its grammar and vocabulary should succeed and not precede its active use by students. Numerous initiatives have demonstrated the viability of this approach, e.g. www.samskrita.bharati.org. Volunteers from such organisations might even enable the government to minimise its outlay on such a programme. 梵文應該被稱為活語言，而不只是經典或者歷史的語言。教材中的文法與辭彙應該在學生實踐前完成。眾多提倡者展示梵文的可行性。譬如： http://www.samskrita.bharati.org 這個組織的志工可能還能讓政府減少支出，在梵文上獲得更大的成效。 Liberal elements of culture 文化中的自由元素 What should be taught is also a crucial part of how Sanskrit should be taught. The liberal elements of Sanskritic culture should constitute the examples and the exercises in the curriculum. Unlikely as it might seem on the face of it, Sanskrit can spark a social revolution through what is taught. One problem this culture faces is the negative stereotyping of the position of women and lower castes in its presentation. I provide below some samples in English translation of the kind of material which could form part of the textbook, and which could undo such unfortunate portrayal: 梵文應該教甚麼相對於如何教是個極重要的部分，教材很重要。梵文化的自由元素是構成教材中的例子與習題重要因素。不同於現在所面對的困難，由梵文所教誨的可以激發出社會的大變革。一個梵文化面對的問題是負面的偏見於女人以及低種性。我提供例子如下列英文翻譯，可以當作教科書的題材以消除這種不幸： A high caste male should emulate the praiseworthy conduct of a woman or a person of low caste. 高種性男人應效仿女人或低種性之可嘉之舉。 (Manusmriti II.223) 《曼奴法典》 One should obtain knowledge of supreme dharma even from a dalit. 人應汲超我之法智慧，甚至來自達利特。 (Manusmriti II.238) 《曼奴法典》 All the four yugas result from the conduct of the ruler. The ruler is (the shaper of the) age. 治者造四種瑜珈。治者塑造歲月。 (Manusmriti IX.301) 《曼奴法典》 Sudras of good conduct are entitled to the Sacred Thread. 首陀羅之善行皆神聖之端。 (Paraskara Grihya Sutra 2.6) Women should study the Vedic texts. 女人應習吠陀經。 (Gobhila Grihya Sutra 1.2) That spiritual knowledge which nervous men take a year to acquire confident women acquire in twelve days. 確信其聖靈智慧需男人一年，女人需十二天。 (Jayadratha's Commentary on Abhinavagupta's Tantraloka) There is no differentiation beyond the human race. 人類無差別。 (Bhavishya Purana 1.40.21) Other citations with a contemporary application could be added on such themes as terrorism (``One terrorist can intimidate a hundred intellectuals'', Chandogya Upanishad VII. 8.1) and charity (``Beings crowd around the fire sacrifice like hungry children around the mother'', V.24.5) 其他引文及其當代的實踐可能被當作恐怖主義或者慈悲的犧牲，如同母親身旁飢餓的孩子們。 This is also true of other reading materials such as stories. People who read the Mahabharata will realise how empowering it can be for women. In it, not only does Savitri choose her own husband Swayamvara style, Sakuntala virtually gives herself away in marriage! 閱讀的內容，像是故事也是事實。閱讀摩訶婆羅多的人將了解如何授與女人同樣的奧義。其中，不只薩維特里選擇她的丈夫的Swayamvara試煉，Sakuntala幾乎讓自己遠離婚姻！ Indic tradition 印地傳統 One final thought. The question of how Sanskrit should be taught is also intimately related to who teaches it. Instruction in Sanskrit should be imparted by women and by men belonging to all the castes and communities in equal measure. The Indic tradition has suffered by functioning in a situation in which knowledge of Sanskrit tended to get confined to an elite circle of first male members of the higher varnas and then to a priestly circle of Brahmins who made ritual use of it. The last two aphorisms of the Apastamba Dharma Sutra identify two constituencies by whom the tradition may be shaped: (1) by male members of the three higher varnas or (2) by all the members of the community, male and female. 最後的思考，梵文的教導也密切的依賴導師。梵文教材應該由婦女與男人傳授，以相同標準屬於全部種姓與社群。印地傳統已在梵文中的知識下運作趨於局限於最高種性的男性菁英，婆羅門的僧侶圈，他們使用這種儀式。最後兩個Apastamba Dharma Sutra的格言確定兩個選區傳統上會發生：一、三層種姓上之男眾。二、社群中所有的成員，男及女。 The Indic tradition has sometimes erred in the past in choosing the first option. It is now time to try the second, and what could be a more effective way of doing this than by drawing Sanskrit instructors from all communities, including all their male and female members. In this way the Sanskrit language, which is often perceived as an impediment to social progress, will become its greatest stimulant. 印地傳統過去選擇首選有時會犯錯。現在是時候選第二次了，相較在所有社群男女中教導梵文，是更有效率的方法（指政策）。如此一來，往往梵語文被視為阻礙社會進步，這次將會成為其最大的振奮與鼓動。作者：ARVIND SHARMA Birks Professor of Comparative Religion, McGill University 譯者：Peter Peng aka sinsun (sinsun@gmail.com) 版權為ARVIND SHARMA教授所有注：此篇文章發表於2001年，其中連結已經失效。但類似教學網仍相當多。 ※ 編輯: cinson 來自: 219.84.86.97 (05/31 21:20)

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