The Upanishads

与君同醉

Last, the Brahmanas included (commonly within the Aranyaka portion) the Upanishads, the last of the Vedic subdivisions or literary modes (no one really knows when these subdivisions were designated). As do the Brahmanas, many of these texts contained significant material that reflected on the nature of the Vedic sacrifice. Thus the division between Brahmana proper, Aranyaka, and Upanishad is not always clear. The most important feature of the Upanishad was the emergence of a clear understanding of the unity of the individual self or atman and the all-encompassing brahman, understood as the totality of universal reality, both manifest and unmanifest.

The genesis of the Upanishadic understanding, that the self and cosmic reality were one, is clear. First, the Shatapatha Brahmana stated that the most perfect ritual was, in fact, to be equated to the universe itself, visible and invisible. Second, the Aranyakas made clear that the individual initiated practitioner was the ritual itself. So, if the ritual equals all reality and the individual adept equals the ritual, then the notion that the individual equals all reality is easily arrived at. Most importantly, the concepts of rebirth (reincarnation) and the notion that actions in this life would have consequence in a new birth (karma) were first elaborated in the Upanishads.

This evidence shows that the concept of karma, or ethically conditioned rebirth, had its roots in earlier Vedic thought. But the full expression of the concept was not found until the later texts, the Upanishads, which are called the Vedanta, or the end or culmination of the Vedas. Therefore, the notion of reaching unity with the ultimate reality was seen as not merely a spiritual apotheosis, but also a way out of the trap of rebirth (or redeath).

孟羽括

最后，婆罗门包括（通常在阿兰雅卡部分）奥义书，最后的吠陀分支或文学模式（没有人真正知道这些分支是什么时候指定的）。与婆罗门一样，这些经文中的许多都包含了反映吠陀献祭性质的重要材料。因此，婆罗门正统派、阿兰雅卡派和奥义萨德派之间的界限并不十分明朗。奥义书最重要的特点是对个体自我或灵魂和包罗万象的梵天的统一有了清晰的理解，被理解为整体宇宙的真谛，无论是显性还是隐性。
奥义书中关于自我和宇宙真谛是一体的理解的起源是清楚的。首先，沙塔帕塔拉婆罗门指出，最完美的仪式实际上是等同于宇宙本身，显性和隐性。第二，阿拉尼亚克明确指出，个体发起的实践者是仪式本身。所以，如果仪式等于所有的现实，而个人熟练等于仪式，那么个人等于所有的现实的观念就很容易达成。最重要的是，重生（轮回）的概念和今生的行为会导致新的出生（业力）的观念在奥义书中首次阐述。
这一证据表明，因果报应的概念，或伦理条件下的重生，可追溯到早期吠陀思想。但这一概念的完整表达直到后来的经文《奥义书》被称为吠檀多，或吠陀的末尾或顶点时，才被发现。因此，与终极实在达到统一的概念不仅被视为精神的典范，而且被视为摆脱重生（或死亡）陷阱的一种方式。

与君同醉

标题没有翻译，

Last, the Brahmanas included (commonly within the Aranyaka portion) the Upanishads, the last of the Vedic subdivisions or literary modes (no one really knows when these subdivisions were designated). 最后，婆罗门包括（通常在阿兰雅卡部分）奥义书，最后的吠陀分支或文学模式（没有人真正知道这些分支是什么时候指定的）。
the Brahmanas: 梵书
Aranyaka：《森林书》
建议改为：最后，《梵书》还包括（通常在《森林书》部分）《奥义书》，《奥义书》是吠陀典籍最后一部分，或称吠陀文学模式部分。（无人知晓这些分支什么时候开始形成的）

As do the Brahmanas, many of these texts contained significant material that reflected on the nature of the Vedic sacrifice. 与婆罗门一样，这些经文中的许多都包含了反映吠陀献祭性质的重要材料。
改为：与梵书一样，《奥义书》中很多部分都包含重要的反映吠陀祭祀性质的材料。

Thus the division between Brahmana proper, Aranyaka, and Upanishad is not always clear. 因此，婆罗门正统派、阿兰雅卡派和奥义萨德派之间的界限并不十分明朗。
改为：所以梵书本身，与《森林书》和《奥义书》之间的区分，并不总是那么明显。

The most important feature of the Upanishad was the emergence of a clear understanding of the unity of the individual self or atman and the all-encompassing brahman, understood as the totality of universal reality, both manifest and unmanifest.
奥义书最重要的特点是对个体自我或灵魂和包罗万象的梵天的统一有了清晰的理解，被理解为整体宇宙的真谛，无论是显性还是隐性。
建议：此句中unity和totality这两个词的理解和翻译稍有偏差。unity应为：一致性（合一性），totality意为：总和。
改为：奥义书最重要的特点就是开始清晰地把自我或灵魂，与无所不包的梵，视作同一（梵我合一），视为宇宙实相的总和，既外显又内隐。

The genesis of the Upanishadic understanding, that the self and cosmic reality were one, is clear. 奥义书中关于自我和宇宙真谛是一体的理解的起源是清楚的。
建议改为：而《奥义书》中这种将自我与宇宙实相视为同一的理解，其起源也是很清楚的。

First, the ShatapathaBrahmana stated that the most perfect ritual was, in fact, to be equated to the universe itself, visible and invisible. 首先，沙塔帕塔拉婆罗门指出，最完美的仪式实际上是等同于宇宙本身，显性和隐性。
ShatapathaBrahmana：《百道梵书》
首先，《百道梵书》说道，最完美的仪式其实是与宇宙自身相等同，既可见又不可见。

Second, the Aranyakas made clear that the individual initiated practitioner was the ritual itself. 第二，阿拉尼亚克明确指出，个体发起的实践者是仪式本身。
其次，《森林书》认为，祭司个人就是祭祀仪式本身。
So, if the ritual equals all reality and the individual adept equals the ritual, then the notion that the individual equals all reality is easily arrived at. 所以，如果仪式等于所有的现实，而个人熟练等于仪式，那么个人等于所有的现实的观念就很容易达成。
所以，如果祭祀仪式就等同于所有实相，个体祭司就相当于祭祀仪式，那么就很容易推断出：个体相当于所有的实相。

Most importantly, the concepts of rebirth (reincarnation) and the notion that actions in this life would have consequence in a new birth (karma) were first elaborated in the Upanishads.
最重要的是，重生（轮回）的概念和今生的行为会导致新的出生（业力）的观念在奥义书中首次阐述。
建议改为：最重要的是，《奥义书》中首次详细阐述了重生（轮回）的概念，首次指出此生的行为将对后世产生影响（即业力）。
Elaborate意思是详细阐述

This evidence shows that the concept of karma, or ethically conditioned rebirth, had its roots in earlier Vedic thought. 这一证据表明，因果报应的概念，或伦理条件下的重生，可追溯到早期吠陀思想。
ethically conditioned：确实是以伦理为条件的，但更明确的说是以善恶为条件的，所以建议改为：或善恶影响下的重生

But the full expression of the concept was not found until the later texts, the Upanishads, which are called the Vedanta, or the end or culmination of the Vedas.但这一概念的完整表达直到后来的经文《奥义书》被称为吠檀多，或吠陀的末尾或顶点时，才被发现。
但是其完整阐述，则并没有发现，直到后期，《吠陀》《奥义书》中被称作吠檀多的部分，

吠檀多:印度六派哲学中最有势力的一派。‘吠檀多’意为《吠陀》之终极，原指《吠陀》末尾所说的《奥义书》，其后逐渐被广义的解释为研究祖述《奥义书》教理的典籍

注意：以上两句应该连起来翻译，this evidence是指在《奥义书》中得以详细阐述业报的思想，接下来两句分别交代了早期吠陀思想中只是萌生了这样的思想，而到《奥义书》中得以详细阐述，而《奥义书》就是吠檀多哲学思想，或《吠陀》末尾的经典，或吠陀思想之巅峰。

Therefore, the notion of reaching unity with the ultimate reality was seen as not merely a spiritual apotheosis, but also a way out of the trap of rebirth (or redeath).
因此，与终极实在达到统一的概念不仅被视为精神的典范，而且被视为摆脱重生（或死亡）陷阱的一种方式。
建议改为：因此，与终极实相结合为一体，被视作精神达到极致，也是摆脱轮回（不断出生死亡）这一陷阱的方式之一。