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        在中西概念與話(huà)語(yǔ)間找平衡

        2020-12-23 04:51:02林巍
        英語(yǔ)世界 2020年11期
        關(guān)鍵詞:譯作譯法參賽者

        第四屆世界中醫(yī)翻譯大賽,收到有效參賽譯文近千份,創(chuàng)歷年新高。普遍水平有所提高,亦不乏相應(yīng)問(wèn)題,值得分析、歸納。

        一、概念之下探深意

        全文首先涉及一些中西醫(yī)似乎都有的概念, 如“健康”“生理”“病理”“健康模式”等,需弄清其深層含義。

        就標(biāo)題而言,特別是對(duì)其中的“健康觀”, 有著不同理解,最多的譯成Health Concept of Traditional Chinese Medicine,還有Outlook on Health等。分析起來(lái),fitness的原義是the state of being physically fit,尤其與健身有關(guān),而health顯然含義更寬泛,在此又可表示“健康觀念”,而為突出重點(diǎn),可將其置前,譯為“Health: An Understanding of Traditional Medicine”。

        然而,如同歷屆大賽,仍有部分參賽者漏譯了題目,未能進(jìn)入復(fù)賽,實(shí)屬遺憾。

        眾所周知,中醫(yī)和西醫(yī)有著本質(zhì)的區(qū)別,因而在翻譯中不能為表面的“相同概念”所誤導(dǎo)。對(duì)于“中醫(yī)”,有的譯成 Chinese Medicine,看似簡(jiǎn)約,但不準(zhǔn)確,因該英文詞組是個(gè)頗為宏觀的概念,指在中國(guó)的所有醫(yī)學(xué)體系,包括中醫(yī)、西醫(yī)、中西醫(yī)結(jié)合、藏醫(yī)、蒙醫(yī)、壯醫(yī)等。在2015年6月1—4日的ISO/TC249第六次全體會(huì)議上,經(jīng)過(guò)各國(guó)的投票,最終決定以traditional Chinese medicine為T(mén)C249的名稱(chēng),標(biāo)志其成為國(guó)際標(biāo)準(zhǔn)譯法,故此譯法不宜擅自改動(dòng)。

        同時(shí),[1]中關(guān)于世界衛(wèi)生組織對(duì)“健康”所作的定義,許多人作了意譯,但既然是引用定義,還應(yīng)在網(wǎng)上搜尋到原文,以利規(guī)范:The definition of health proposed by WHO is that “health means not merely the absence of disease, but the fine condition of people in their physiology, psychology and society”.

        如上所述,由于中醫(yī)文化的特性,在其翻譯中離不開(kāi)特殊的處理方法。例如,[3]中的“天地之氣”許多人譯成 tian qi and di qi、Heaven-Qi and Earth-Qi,其實(shí)不必如此字面對(duì)等,而可將其綜合為the vital energy of heaven-earth。 同時(shí),許多人將“氣”譯成gas, 似乎是一種意譯,但殊不知其音譯詞qi / Qi 早已國(guó)際化,同時(shí)還衍生出許多“音意結(jié)合”式的翻譯,如元?dú)猓╬rimordial qi、original qi、congenital qi)、正氣(healthy qi、right qi、genuine qi、vital qi)、宗氣(pectoral qi、thoracic qi、ancestral qi)等。

        應(yīng)當(dāng)說(shuō),在中醫(yī)英譯里,“名同實(shí)異”是一種普遍現(xiàn)象。典型的,如西醫(yī)的心只有泵血的功能,而中醫(yī)的心除了“主血脈”之外,還“主神志”,具有思維的功能。同理,對(duì)于[5]中的“形神關(guān)系”,很多人沿用了“氣”的音譯法(qi), 譯成xing and shen, 固然有可取之處,但還不夠完整,若能在其后有所解釋?zhuān)绮捎美ㄌ?hào)形式xing (physique) and shen (spirit),則更能準(zhǔn)確銜接二者的關(guān)系,盡管只是部分地。

        對(duì)于[3] 中的“唐代醫(yī)家王冰”,有譯成“Doctor / Dr. / The medical expert / scholar of the Tang Dynasty”“Wang Bing”, 因中國(guó)古代的“醫(yī)家”泛指所有從醫(yī)的人,似乎不錯(cuò),但沒(méi)有注意到中西方在此概念上實(shí)質(zhì)含義的不同。在西方,能成為doctor的一定是surgeon,要做手術(shù)的;在學(xué)科上,西醫(yī)被稱(chēng)為orthodox medicine(正統(tǒng)醫(yī)學(xué)),這與其說(shuō)是醫(yī)學(xué)的分類(lèi),不如說(shuō)是一種社會(huì)文化的認(rèn)知(即為社會(huì)大眾所認(rèn)可),而中醫(yī)屬于alternative medicine (complementary medicine, fringe medicine), 即另類(lèi)醫(yī)學(xué)(或補(bǔ)救醫(yī)學(xué)、替代醫(yī)學(xué)等)。從西方權(quán)威的醫(yī)學(xué)詞典Oxford Concise Medical Dictionary中可以查到對(duì)中醫(yī)醫(yī)生的稱(chēng)謂為practitioner或medical practitioner;以筆者在國(guó)外的實(shí)踐,認(rèn)為在某種情況下,中醫(yī)還可稱(chēng)為doctor of Chinese medicine,因而此處可譯為medical practitioner Wang Bing (710—805)。

        更為典型的是[6]中的“中醫(yī)學(xué)形成了一套‘虛癥的完整理論”。在中醫(yī)翻譯界,對(duì)于“虛”與“實(shí)”的翻譯,一直存在爭(zhēng)議,問(wèn)題集中在“虛”究竟是怎樣的“虛”,是soft、weak還是empty?“實(shí)”到底又是如何的“實(shí)”,是solid、hard還是strong?歐明在1980年出版的《漢英中醫(yī)常用詞匯》中,將“虛”譯作asthenia,“實(shí)”譯作sthenia,也算是一種借用,因在西醫(yī)里,sthenia指的是病態(tài)的亢進(jìn)或興奮,asthenia指的是虛弱或衰弱,似頗為對(duì)應(yīng)中醫(yī)“虛”和“實(shí)”的含義。英國(guó)科學(xué)家李約瑟(Joseph Needham)在《中國(guó)科技史》中的“中醫(yī)藥分冊(cè)”里,將“實(shí)”譯作plerotic(源自希臘語(yǔ),意思是“充實(shí)、充滿(mǎn)”),將“虛”譯作asthenic,與歐明的譯法不謀而合。然而,深入探究起來(lái),中醫(yī)的“虛”并不等于西醫(yī)的 asthenia或asthenic。近年來(lái)國(guó)內(nèi)外最為流行的譯法為 deficiency, 而“虛癥”為 deficiency syndrome,也算是一種約定俗成。

        當(dāng)然,有些詞語(yǔ)、概念還需在更寬泛的話(huà)語(yǔ)關(guān)聯(lián)中去理解。

        二、話(huà)語(yǔ)之中覓含義

        應(yīng)當(dāng)說(shuō),中國(guó)的傳統(tǒng)醫(yī)學(xué)與西方的現(xiàn)代醫(yī)學(xué)有著兩套完全不同的話(huà)語(yǔ)體系,因而中醫(yī)翻譯在很大程度上要借助話(huà)語(yǔ)背景進(jìn)行。

        例如,[3] 的“天真之氣”就是典型的中醫(yī)表述,參賽者有著多種翻譯,如 primary qi、 vital energy 等;其實(shí),“天真”在中醫(yī)里有著多種別名,如“真氣”“元真”“元?dú)狻薄霸瓪狻钡?。在中醫(yī)的古籍中,“真氣”有時(shí)也指“元?dú)狻?。近?lái),中醫(yī)翻譯界將 “真氣”譯作true qi或genuine qi,“元?dú)狻币话阕g作primordial qi或source qi,而在WHO西太區(qū)的標(biāo)準(zhǔn)中,“元?dú)狻奔醋g作source qi,與“原氣”同一,有時(shí)亦譯作original qi,并未統(tǒng)一。 根據(jù)較為權(quán)威的《漢英雙解中醫(yī)大辭典》對(duì)此的釋譯,“天真之氣”不妨譯為 a persons primordial qi。

        同樣典型的是[4]中的“陰平陽(yáng)秘”,許多人按其字面意思譯成 when yin-yang is in secret, 同時(shí)對(duì)于此處的“精神”又譯成了 spirit、spiritual well-being。據(jù)《病機(jī)撮要辨證》載“精之生,由于神,神之生,合于精,故非神不能致生,非精不能有神”,“精”“神”倶備,為生命之本,是一種整體狀態(tài),故可用in good shape。該句不妨譯為:Only when yin and yang are properly preserved can one be in good shape.同段中的“優(yōu)勝劣汰”,有的譯成“select the strong/superior and eliminate the weak/inferior”,固然不錯(cuò),但還應(yīng)意識(shí)到這是借用達(dá)爾文進(jìn)化論中的概念以闡述中醫(yī)“相生相克”的理念,故可用該理論中的原語(yǔ),或稍作變通,如natures survival law of the fittest。

        對(duì)于富有中醫(yī)特色的“陰氣”“陽(yáng)氣”概念([3]),若只音譯成 yin qi、yang qi, 對(duì)于一般英文讀者仍不易理解,還應(yīng)在其后加上輔助性解釋?zhuān)纾╬ositive force)(negative force)。類(lèi)似的,“陽(yáng)暑”譯 為 yang shu (summer-heat syndrome),“陰下竭”譯為yin xia jie (exhaustion in lower-energizer) 等。

        對(duì)于[5]中的“五臟六腑”,參賽者亦提供了多種譯文,似不足為奇,因“臟腑”是中醫(yī)翻譯界論爭(zhēng)最多的重要概念之一。在中醫(yī)傳入西方的早期,人們一般采取了音譯或者音意結(jié)合的譯法,典型的,19世紀(jì)末德貞翻譯《遵生八箋》時(shí),將“臟”譯作viscera,而將“腑”譯作“fu:The internal parts are divided into the five viscera and six fu”,“五臟”譯作five viscera,“六腑”為six fu。在拉丁語(yǔ)中,viscera指的是人體胸腔、腹腔和盆腔中所有的器官,當(dāng)然也包括bowel(腸道)。Longman Dictionary of Contemporary English對(duì)viscera的釋義為“l(fā)arge organs inside your body, such as your heart, lungs and stomach”,而在中醫(yī)里,stomach屬于“腑”,說(shuō)明在英語(yǔ)中viscera包括“臟”和“腑”兩方面的內(nèi)容。在中醫(yī)英譯的這一類(lèi)話(huà)語(yǔ)轉(zhuǎn)述中,有一條不成文的原則,即在保留中醫(yī)特色的基礎(chǔ)上,盡可能利用或“改造利用”西醫(yī)詞語(yǔ),以利于英語(yǔ)讀者接受,如近年出現(xiàn)的,將“方劑學(xué)”由過(guò)去的science of TCM prescriptions演變?yōu)門(mén)CM prescriptionology,將“針灸學(xué)”寫(xiě)為acupuncturology、Neuro-Acupuncturology,即嫁接上了英文表“學(xué)科”的-ology等。因而,將此處的“五臟六腑”譯為five zang-viscera and six fu-organs可謂尚佳選擇;當(dāng)然,“(the physiological parts of the body) including visceral organs”亦不失為一種巧妙概述。

        可能是由于原話(huà)語(yǔ)的深?yuàn)W,同段中“粗守形”“上守神”的譯法最是異彩紛呈。探究起來(lái),該語(yǔ)出自《黃帝內(nèi)經(jīng)·靈樞》首卷首篇《九針十二原》:“小針之要,易陳而難入。粗守形,上守神。神乎神,客在門(mén),未睹其疾,惡知其原?”主要講針灸之法,粗工重形質(zhì),只看到皮肉筋骨臟腑器官等形跡,局限于治療“人的病”;上工重氣化,注重尋查神機(jī)的異常,而能整體調(diào)和“病的人”,因而務(wù)必“守神”而刺,不可像粗工那樣止于“守形”。 “粗”和“上”可理解為不同醫(yī)生的醫(yī)術(shù)有高下之別。譯文過(guò)于簡(jiǎn)約和繁復(fù)都有礙于原義的表述,關(guān)鍵是要在對(duì)比的概念、話(huà)語(yǔ)中找到適當(dāng)?shù)钠胶狻?/p>

        對(duì)于[6] 中的 “在心態(tài)的把持上”大都譯成In the control of mentality、In holding the mindset等。在西方話(huà)語(yǔ)里,最好的心態(tài)是peace of mind。中醫(yī)強(qiáng)調(diào)“正氣為本”,包括機(jī)能活動(dòng)、抗病能力和康復(fù)能力。故此處的“正氣”可變通為Vital qi,不妨將詞序調(diào)整加以強(qiáng)調(diào):Vital qi emphasized by TCM is essential to have peace of mind. 同時(shí),“正氣內(nèi)存,邪不可干”中的“邪”有多種譯法,如有意譯成evil element, 有音譯成xie qi, 似乎都有一定道理,因前者譯出其性質(zhì),后者更具中醫(yī)本色。同樣,對(duì)于“四季脾旺不受邪”,也有類(lèi)似的處理。pathogenic qi是目前對(duì)“邪氣”比較流行的一種譯法。

        同樣,對(duì)于[7]中的“治未病”“上工”“下工”的準(zhǔn)確翻譯,亦應(yīng)以其話(huà)語(yǔ)體系為根基,才不至過(guò)于偏離原意。從理論上講,“治未病”似乎與“西方預(yù)防醫(yī)學(xué)”相對(duì)應(yīng)。在本文語(yǔ)境中,既不能照搬西醫(yī)的定義,又要力求對(duì)其豐富的中醫(yī)含義作言簡(jiǎn)意賅的表述,對(duì)此有的參賽者作了詳細(xì)的注釋?zhuān)皇橐环N方法,但更需注意與“中醫(yī)主張……”的搭配,故參考譯文為:TCM promotes the idea of “treating disease before it arises”.這可視為一種變通。

        就“上工”和“下工”而言,根據(jù)《黃帝內(nèi)經(jīng)》的論述,所謂“上工”,指的是最為優(yōu)秀的醫(yī)師,故“工”似乎是中國(guó)人理解的doctor。對(duì)于“上工”“中工”和“下工”,英國(guó)中醫(yī)翻譯家魏廼杰(Nigel Wiseman)作了如下解釋?zhuān)篒n ancient China, a superior practitioner was one with a nine-out-of-ten success rate, a mediocre practitioner (中工) was one with a seven-out-of-ten success rate, and an inferior practitioner (下工) was one with a six-out-of-ten success rate.當(dāng)然,個(gè)人譯述時(shí),還可有多種詞語(yǔ)的選擇,如:An accomplished/excellent doctor/physician treats a malady/malaise/sickness in its preliminary stage by detecting the patients overall symptoms, while a blundering/clumsy one starts to act only after an ailment/complaint/condition has occurred or a condition has even worsened.

        此外,還有參賽者使用了大量的拉丁語(yǔ),頗顯學(xué)術(shù)性,但無(wú)形中構(gòu)成了另一種話(huà)語(yǔ)體系,從而偏離了中醫(yī)英譯的范疇。

        三、在概念與話(huà)語(yǔ)間力求精當(dāng)

        對(duì)于原文概念與話(huà)語(yǔ)的深刻理解、有機(jī)結(jié)合、得體轉(zhuǎn)述,是構(gòu)成高質(zhì)量譯文的基本要素。從參賽譯文反映出的,除了內(nèi)容外,在形式上亦不乏如何譯得更加精當(dāng)?shù)膯?wèn)題。

        對(duì)于[2]“但有著五千年歷史的中醫(yī),對(duì)此則有更為廣博的理解”,有的譯成:But Chinese medicine, which has a history of five thousand years, has a broader understanding of this.意思似乎不錯(cuò),但其中的兩個(gè)has使其語(yǔ)言表述大打折扣;其前半部分完全可以用“with a history of…”?!皬V博的理解”,有的譯文“ (Concerning health…) more extensive, broader and profound understanding of health”顯得有些堆砌辭藻,而最后的health則可用代詞(如it)或替換詞(如the issue),從而避免重復(fù)。同時(shí),對(duì)于“中醫(yī)”縮寫(xiě)的表述,有的寫(xiě)成“TCM (traditional Chinese medicine)”,顯然顛倒了次序。

        其他細(xì)節(jié)問(wèn)題,如[1]中的“現(xiàn)代醫(yī)學(xué)認(rèn)為”,許多譯成“Modern medicine believe that…”,忽略了第三人稱(chēng)單數(shù);標(biāo)題譯成“The health concept of traditional Chinese medicine (TCM)”,其中的每個(gè)單詞的首字母都應(yīng)大寫(xiě),同時(shí)不應(yīng)在標(biāo)題中出現(xiàn)附著縮寫(xiě)“(TCM)”。

        對(duì)于中文書(shū)名的處理,如《素問(wèn)》,許多譯文錯(cuò)誤使用了“英文書(shū)名加中文書(shū)名號(hào)”的格式(《Plain Questions》),而沒(méi)有正確采用英文斜體格式(Plain Questions)。同時(shí),中國(guó)的歷史朝代和歷史人物出現(xiàn)在英譯文中,應(yīng)注明年代和生卒日期等。

        有些對(duì)原文的“低級(jí)理解錯(cuò)誤”,顯然是出于疏忽,如將[1]中的“現(xiàn)代醫(yī)學(xué)”譯成“TCM (Traditional Chinese Medicine)”,若如魯迅所說(shuō),譯后至少看兩遍,便不難發(fā)現(xiàn)問(wèn)題。

        此外,還有相當(dāng)數(shù)量的拼寫(xiě)錯(cuò)誤,這在電子器具和網(wǎng)絡(luò)異常發(fā)達(dá)、極易糾錯(cuò)的今天,實(shí)屬不該。

        統(tǒng)而言之,基于中醫(yī)文化博大精深的性質(zhì),對(duì)其翻譯的認(rèn)識(shí)和提升亦無(wú)止境。其中,既要對(duì)獨(dú)特概念的深入挖掘,又需在不同話(huà)語(yǔ)系統(tǒng)間的比較、參照;既要保持中醫(yī)特色,又需借鑒西醫(yī)及現(xiàn)代學(xué)科的概念及術(shù)語(yǔ),力求在二者之間找到恰當(dāng)平衡及更加完善的轉(zhuǎn)述。? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? □

        【參考譯文】

        “Health”: An Understanding of Traditional Chinese Medicine

        By Lin Wei(林?。?/p>

        【1】With regard to the factors affecting human health, modern medicine holds that there are four main aspects: biological heredity, living environment, behavioral patterns and medical conditions. Accordingly, the World Health Organization (WHO) defines “health” as “a state of complete physical, mental, and social well-being and not merely the absence of disease or infirmity”.

        【2】Traditional Chinese medicine (TCM), embedded in a history of 5,000 years, however, has a more profound understanding of the issue.

        【3】Macroscopically, TCM examines physiological and pathological changes in relation to the natural world: their isomorphic resonance is explored within a sophisticated framework of “Heaven—Earth—Man”. The “Plain Questions” of The Inner Canon of the Yellow Emperor says, “While everything is provided by the Universe, there is nothing more precious than man whose survival depends on the vital energy of heaven-earth and seasonal rules”. Wang Bing (710—805), a medical practitioner in the Tang Dynasty (618—907) also pointed out that “Failing to follow seasonal changes will result in attracting all sorts of pathogens to the body and turning it away from the Dao, and in that way a persons primordial qi will be extinguished”. “Any kind of nourishing life has thus to be in line with the seasons”. In spring and summer, people prefer cold drinks to cope with the hot weather, which may harm the yang qi (positive force); in autumn and winter, the dry and cold climate drives people to eat spicier food, which may in turn hurt the yin qi (negative force). In a way, TCM always advises that people should pay attention to cultivating their yang in spring and summer and their yin in autumn and winter, so as to maintain the bodys qi and blood consistent with the four seasons.

        【4】In balancing the opposite forces, TCM believes that health is the state in which the body is in harmony with yin and yang. In other words, as The Inner Canon of the Yellow Emperor states, “Only when yin and yang are properly preserved can one be in good shape; when yin and yang are separated from one another the end of life comes”. Life is promoted by yin and yang when it goes with the flow, but restricted when it leans against the trend. This process of mutual promotion and restriction signifies natures survival law of the fittest, by laying the foundation of Chinese philosophy for cultivating health.

        【5】In terms of the relationship between physique and spirit, TCM advocates that the two should be unified. “Physique” refers to the physiological parts of the body, including viscera, organs, muscles, veins, bones, hair and skin, while “spirit” denotes the mental state of a person, including thinking, consciousness, emotions, psychology, intellect and so on. It is believed by TCM that “Physique is the container of spirit, whereas spirit is the soul of physique; without physique spirit has no way to exit and without spirit physique becomes lifeless”. Whenever the balance is lost between the two, it will inevitably result in physical decline or even demise. In medical practice, a superb doctor is not confined to a rigid pattern of superficial treatment, but rather takes all relevant factors into account to really get to the causes of the illness, working out the most comprehensive and effective approach.

        【6】Vital qi emphasized by TCM is essential to have peace of mind. It is held that a person falling ill is largely due to the deterioration of his or her vitality and resistance. “Once vital qi is preserved, there is no way for pathogenic factors to attack the body”, “if you are in a good mood, how can you contract illness?” expounds The Inner Canon of the Yellow Emperor. Likewise, The Treatise on Exogenous Febrile Disease also expatiates on the point that robust visceral functions can better resist pathological invasion. As a result, a comprehensive theory of “deficiency syndrome” has been developed, which is one of the most original concepts of TCM, distinctly different from Western medicine (WM). Many complicated pathologies in WM are reasonably explained with effective curative results.

        【7】Concerning disease prevention, TCM promotes the idea of “treating disease before it arises”. As stated in Chapter 26 of The Inner Canon of the Yellow Emperor, “An accomplished doctor treats a malady in its preliminary stage by detecting the patients overall symptoms, while blundering one starts to act only after an ailment has occurred or a condition has even worsened”. The Writings of Prince Huainan further elaborates, “Good doctors always provide healthy people with prevention knowledge so they dont get sick, in the same way that wise rulers constantly adopt preventive measures before disaster happens to avoid any calamity”. Unlike preventive medicine in WM, its easy to realize that in TCM person is always the primary target instead of the disease, and its disease-prevention approach pays special attention to defending against non-biological pathogenic factors, emphasizing how to improve the viability and quality of man in a natural environment.

        【8】Besides, compared with the ideal model of health in WM, the concept of health in TCM is a dynamic one. To be healthy, one has to constantly adjust to both the changes in the outside world and the balance of the inner body, which are all thoroughly illustrated in theories of visceral manifestation, wuxing, three categories of etiological factors, seven emotions and so on, constituting an extensive, comprehensive and systematic health-and-fitness regimen.

        【9】In short, deeply rooted in centuries-old traditional Chinese culture, the understanding of health in TCM, with its unique and holistic view on life, makes a great contribution to the well-being of mankind as whole.? ? ? ?■

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