千面英雄 第58节
102 与以下法藏比丘菩萨的形象进行比较：“他的口中吐出比檀香木更香的芳香。他的所有毛孔散发出莲花的香味。对每个人来说他都是令人愉快、亲切美好的，他天生具有鲜艳丰富的色彩。一些美好的印记装饰着他的身体，他的毛孔和手掌中冒出各种花形的宝贵装饰，还冒出香气、花环、油膏、雨伞、旗帜以及各种乐器奏出的音乐。从他的手掌中还流出各种菜肴、饮料、食物、糖果和各种可喜之物。”（The Larger Sukhavati Vyuha,10,"Sacred Books of the East,"vol.XLIX, Part II, pp.26-27).
103 Róheim, War, Crime, and the Covenant, p.57.
104 Ibid.,pp.48-68.
105 First Book of Samuel,17:26.
106 Koran,4:104.
107 "For hatred does not cease by hatred at any time:hatred ceases by love, this is an oldrule"(from the Buddhist Dhammapada,1:5,"Sacred Books of the East,"vol.X, Part I, p.5;translation by F.Max Müller).
108 Gospel According to Luke,6:27-36.
109 Reprinted by Professor Robert Phillips, American Government and Its Problems, Houghton Mifflin Company,1941,and by Dr.Karl Menninger, Love Against Hate, Harcourt, Brace and Company,1942,p.211.
110 Gospel According to Matthew,22:37-40;Mark,12:28-34;Luke,10:25-37.据说耶稣曾委派他的使者去“向万国万民传播福音”（《马太福音》第28章第19节），但不是去迫害和掠夺，也不是用“世俗的武器”去对付那些不听教诲的人。“我派你们作为羊进入狼群，因此你们要像蛇一样聪明，像鸽子一样无害。”（ibid.,10:16）.
111 Gospel According to Matthew,7:1.
112 "And as troops of robbers wait for a man, so the company of priests murder in theway of consent……They make the king glad with their wickedness, and the princes with their lies"(Hosea,6:9;7:3）.
113 Menninger, op.cit.,pp.195-196.
114 Swami Nikhilananda, The Gospel of Sri Ramakrishna, New York,1941,p.559.
115 Rumi, Mathnawi,2.2525.
116 "The Hymn of the Final Precepts of the Great Saint and Bodhisattva Milarepa"(c.a.d.1051-1135),from the JetsünKahbum, or Biographical History of Jetsün-Milarepa, according to Lama Kazi Dawa-Samdup's English rendering, edited by W.Y.Evans-Wentz, Tibet's Great Yogi Milarepa(Oxford University Press,1928),p.285.
117 "The Hymn of the Yogic Precepts of Milarepa,"ibid.,p.273.
118 Evans-Wentz,"Hymn of Milarepa in praise of his teacher,"p.137.
119 《奥义书》也常常表达了相同的观点，也就是“这个自我把自己给予那个自我，那个自我把自己给予这个自我。这样他们获得了彼此。他以这种形式得到了那边的世界，以那种形式体验到了这个世界”（Aitareya Aranyaka,2.3.7）.伊斯兰教的神秘教派也出现了这个观点：“30年来超凡的神是我的镜子，现在我是我自己的镜子，也就是我不再是过去的我，超凡的神是他自己的镜子。我说我是我自己的镜子，神用我的舌头说话，而我消失了。”（Bayazid, as cited in The Legacy of Islam, T.W.Arnold and A.Guillaume, editors, Oxford Press,1931，p.216）.
120 "I came forth from Bayazid-ness as a snake from its skin.Then I looked.I saw thatlover, beloved, and love are one, for in the world of unity all can be one"(Bayazid, loc.cit.）.
121 Book of Hosea,6:1-3.
122 Bhadaranyaka Upaniad,1.4.3.See p.239.
123 Ananda K.Coomaraswamy, Hinduism and Buddhism(New York:The Philosophical Library, no date),p.63.
124 Sigmund Freud, Beyond the Pleasure Principle(translated by James Strachey;Standard Edition, XVIII;London:The Hogarth Press,1955).See also Karl Menninger, Love against Hate, p.262.
125 Vajracchedika S?tra,32;see"Sacred Books of the East,"op.cit.,p.144.
126 The smaller Praj?aparamita Hdaya Sutra;ibid.,p.153.
127 “永生不死之物与终有一死之物和谐地相混合，因为它们既不是一体的，也不是分离的。”（Ashvaghosha）.
库马拉斯瓦米博士在引用这些文字时写道：“以下的格言非常有力地表达了这个观点‘罪恶即智慧，成为的领域也是涅槃’。”（Ananda K.Coomaraswamy, Buddha and the Gospel of Buddhism, New York:G.P.Putnam's Sons,1916，p.245）.
128 Bhagavad G?ta,6:29，6:31.
这代表了伊夫林·恩德希尔（Evelyn Underhill）所说的“神秘方式的目标：真正统一的生活：神圣繁殖力的状态：神化的完美实现。”（op.cit.,passim）.然而恩德希尔像汤因比教授一样（见11页），犯了一个普遍的错误，认为这是基督教特有的理想。萨尔莫尼（Salmony）教授写道：“可以肯定地说，到目前为止自作主张的需要歪曲了西方的判断。”（Alfred Salmony,"Die Rassenfrage in der Indienforschung,"Sozialistische Monatshefte,8，Berlin,1926，p.534）.
129 Coomaraswamy, Hinduism and Buddhism, p.74.
130 See E.T.C.Werner, A Dictionary of Chinese Mythology(Shanghai,1932),p.163.
131 See Okakura Kakuzo, The Book of Tea(New York,1906).See also Daisetz Teitaro Suzuki, Essays in Zen Buddhism(London,1927),and Lafcadio Hearn, Japan(New York,1904).[See also Campbell's exploration of the symbolism of the tea ceremony in Myths of Light:Eastern Metaphors of the Eternal, edited by David Kudler(Novato, CA:New World Library,2003),pp.133-36.—Ed.]
132 Morris Edward Opler, Myths and Tales of the Jicarilla Apache Indians(Memoirs of the American Folklore Society, vol.XXXI,1938),p.110.
133 和本书p.13的内容比较。
134 参阅本书p.98的内容。
135 参阅本书p.97的内容。
136 See Zimmer, Myths and Symbols in Indian Art and Civilization, pp.210-14.
137 Compare the drum of creation in the hand of the Hindu Dancing Siva, p.108.
138 Curtin, op.cit.,pp.106-7.
139 See Melanie Klein, The Psycho Analysis of Children, The International Psycho-Analytical Library, No.27(1937).
140 Róheim, War, Crime, and the Covenant, pp.137-38.
141 Róheim, The Origin and Function of Culture, p.50.
142 Ibid.,pp.48-50.
143 Ibid.,p.50.Compare the indestructibility of the Siberian shaman(see p.82),drawingcoals out of the fire with his bare hands and beating his legs with an ax.
144 See Frazer's discussion of the external soul, op.cit.,pp.667-91.
103 Róheim, War, Crime, and the Covenant, p.57.
104 Ibid.,pp.48-68.
105 First Book of Samuel,17:26.
106 Koran,4:104.
107 "For hatred does not cease by hatred at any time:hatred ceases by love, this is an oldrule"(from the Buddhist Dhammapada,1:5,"Sacred Books of the East,"vol.X, Part I, p.5;translation by F.Max Müller).
108 Gospel According to Luke,6:27-36.
109 Reprinted by Professor Robert Phillips, American Government and Its Problems, Houghton Mifflin Company,1941,and by Dr.Karl Menninger, Love Against Hate, Harcourt, Brace and Company,1942,p.211.
110 Gospel According to Matthew,22:37-40;Mark,12:28-34;Luke,10:25-37.据说耶稣曾委派他的使者去“向万国万民传播福音”（《马太福音》第28章第19节），但不是去迫害和掠夺，也不是用“世俗的武器”去对付那些不听教诲的人。“我派你们作为羊进入狼群，因此你们要像蛇一样聪明，像鸽子一样无害。”（ibid.,10:16）.
111 Gospel According to Matthew,7:1.
112 "And as troops of robbers wait for a man, so the company of priests murder in theway of consent……They make the king glad with their wickedness, and the princes with their lies"(Hosea,6:9;7:3）.
113 Menninger, op.cit.,pp.195-196.
114 Swami Nikhilananda, The Gospel of Sri Ramakrishna, New York,1941,p.559.
115 Rumi, Mathnawi,2.2525.
116 "The Hymn of the Final Precepts of the Great Saint and Bodhisattva Milarepa"(c.a.d.1051-1135),from the JetsünKahbum, or Biographical History of Jetsün-Milarepa, according to Lama Kazi Dawa-Samdup's English rendering, edited by W.Y.Evans-Wentz, Tibet's Great Yogi Milarepa(Oxford University Press,1928),p.285.
117 "The Hymn of the Yogic Precepts of Milarepa,"ibid.,p.273.
118 Evans-Wentz,"Hymn of Milarepa in praise of his teacher,"p.137.
119 《奥义书》也常常表达了相同的观点，也就是“这个自我把自己给予那个自我，那个自我把自己给予这个自我。这样他们获得了彼此。他以这种形式得到了那边的世界，以那种形式体验到了这个世界”（Aitareya Aranyaka,2.3.7）.伊斯兰教的神秘教派也出现了这个观点：“30年来超凡的神是我的镜子，现在我是我自己的镜子，也就是我不再是过去的我，超凡的神是他自己的镜子。我说我是我自己的镜子，神用我的舌头说话，而我消失了。”（Bayazid, as cited in The Legacy of Islam, T.W.Arnold and A.Guillaume, editors, Oxford Press,1931，p.216）.
120 "I came forth from Bayazid-ness as a snake from its skin.Then I looked.I saw thatlover, beloved, and love are one, for in the world of unity all can be one"(Bayazid, loc.cit.）.
121 Book of Hosea,6:1-3.
122 Bhadaranyaka Upaniad,1.4.3.See p.239.
123 Ananda K.Coomaraswamy, Hinduism and Buddhism(New York:The Philosophical Library, no date),p.63.
124 Sigmund Freud, Beyond the Pleasure Principle(translated by James Strachey;Standard Edition, XVIII;London:The Hogarth Press,1955).See also Karl Menninger, Love against Hate, p.262.
125 Vajracchedika S?tra,32;see"Sacred Books of the East,"op.cit.,p.144.
126 The smaller Praj?aparamita Hdaya Sutra;ibid.,p.153.
127 “永生不死之物与终有一死之物和谐地相混合，因为它们既不是一体的，也不是分离的。”（Ashvaghosha）.
库马拉斯瓦米博士在引用这些文字时写道：“以下的格言非常有力地表达了这个观点‘罪恶即智慧，成为的领域也是涅槃’。”（Ananda K.Coomaraswamy, Buddha and the Gospel of Buddhism, New York:G.P.Putnam's Sons,1916，p.245）.
128 Bhagavad G?ta,6:29，6:31.
这代表了伊夫林·恩德希尔（Evelyn Underhill）所说的“神秘方式的目标：真正统一的生活：神圣繁殖力的状态：神化的完美实现。”（op.cit.,passim）.然而恩德希尔像汤因比教授一样（见11页），犯了一个普遍的错误，认为这是基督教特有的理想。萨尔莫尼（Salmony）教授写道：“可以肯定地说，到目前为止自作主张的需要歪曲了西方的判断。”（Alfred Salmony,"Die Rassenfrage in der Indienforschung,"Sozialistische Monatshefte,8，Berlin,1926，p.534）.
129 Coomaraswamy, Hinduism and Buddhism, p.74.
130 See E.T.C.Werner, A Dictionary of Chinese Mythology(Shanghai,1932),p.163.
131 See Okakura Kakuzo, The Book of Tea(New York,1906).See also Daisetz Teitaro Suzuki, Essays in Zen Buddhism(London,1927),and Lafcadio Hearn, Japan(New York,1904).[See also Campbell's exploration of the symbolism of the tea ceremony in Myths of Light:Eastern Metaphors of the Eternal, edited by David Kudler(Novato, CA:New World Library,2003),pp.133-36.—Ed.]
132 Morris Edward Opler, Myths and Tales of the Jicarilla Apache Indians(Memoirs of the American Folklore Society, vol.XXXI,1938),p.110.
133 和本书p.13的内容比较。
134 参阅本书p.98的内容。
135 参阅本书p.97的内容。
136 See Zimmer, Myths and Symbols in Indian Art and Civilization, pp.210-14.
137 Compare the drum of creation in the hand of the Hindu Dancing Siva, p.108.
138 Curtin, op.cit.,pp.106-7.
139 See Melanie Klein, The Psycho Analysis of Children, The International Psycho-Analytical Library, No.27(1937).
140 Róheim, War, Crime, and the Covenant, pp.137-38.
141 Róheim, The Origin and Function of Culture, p.50.
142 Ibid.,pp.48-50.
143 Ibid.,p.50.Compare the indestructibility of the Siberian shaman(see p.82),drawingcoals out of the fire with his bare hands and beating his legs with an ax.
144 See Frazer's discussion of the external soul, op.cit.,pp.667-91.
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