From 794f0eec64937d0df2530e5c5f6d9d90cbe563d6 Mon Sep 17 00:00:00 2001 From: iacore Date: Thu, 18 Jun 2026 17:20:14 +0800 Subject: [PATCH] ++ --- skills/translation/SKILL.md | 9 +++++++++ translate-files/展示/source.dj | 21 +++++++++++++++++++++ translate-files/展示/target.dj | 21 +++++++++++++++++++++ 3 files changed, 51 insertions(+) create mode 100644 translate-files/展示/source.dj create mode 100644 translate-files/展示/target.dj diff --git a/skills/translation/SKILL.md b/skills/translation/SKILL.md index ba4a0ff..62baa14 100644 --- a/skills/translation/SKILL.md +++ b/skills/translation/SKILL.md @@ -58,6 +58,15 @@ excessive blank clusters. See `references/bilingual-format.md`. Trailing ` ` (two spaces) on source lines indicate soft line breaks (paragraph continuations). Preserve these markers on both source and target lines. +### Practice element lists: use noun forms + +When translating lists of Buddhist practice elements — especially the five +essentials (皈依、发心、戒律、正见、止观) or similar enumerated components — +render each as a noun phrase, not a gerund. "Refuge, aspiration, precepts, +right view, śamatha-vipaśyanā" — not "taking refuge, arousing aspiration." +These are named components of a system, not actions being described. The same +applies to any catalog-style listing (三学, 八正道 components, etc.). + ### Terminology decisions: user is the source of truth When the user proposes a non-standard rendering (e.g. "人间佛教 should be diff --git a/translate-files/展示/source.dj b/translate-files/展示/source.dj new file mode 100644 index 0000000..b98b37b --- /dev/null +++ b/translate-files/展示/source.dj @@ -0,0 +1,21 @@ +## 一、对佛教的感悟 + +孙英刚教授：我们知道，佛教在亚洲的兴起与传播，是人类文明史上的大事。佛教从地方性的信仰，飞跃成为世界性的宗教，在人类发展脉络上扮演了非常重要的角色。佛教传入中国后，也成为中华文化不可或缺的组成部分。时至今日，佛教依然在一带一路及各文明体的融合中起着重要作用。这和历史很相似，古代的丝绸之路不仅是一条物质交流之路，同时也是一条信仰之路。 +今天，我们有幸请到两位重量级嘉宾，围绕“佛教和一带一路”的关系，进行较为深入的探讨。两位嘉宾，一位是资深学者魏道儒教授，出生于上世纪五十年代；一位是当代高僧济群法师，出生于上世纪六十年代，他们的个人经历和接触佛教的心得都不同。魏教授是中国社科院学部委员、中国社科院佛教研究中心主任，主编了《世界佛教通史》，这是重要的大部头著作。济群法师是戒幢佛学研究所所长，学修并重的高僧，也对学术倾注了很多精力。两位分别是学界和教界的代表，对这个问题最有发言权。 +我们先从个人经历谈起。我想代表听众请问：两位是怎么接触到佛教的，对佛法有什么感悟和思考？不论作为研究对象还是信仰来说，相信你们的经历会对大家有所启发。 + +魏道儒教授：这个问题在一般场合是问不到的，而且介绍自己也是困难的事。我先把自己接触佛教的经历，简单给大家汇报一下。1981年，我本科四年级时，选修了西北大学历史系高杨教授的“印度古代史”，在学这门课程时接触到了佛教。第二年，我读了他的研究生，研究方向就是“印度古代史”。通过四年的学习，我体会到三点： +第一，研究印度佛教，如果不懂汉文资料，困难很大。印度佛教从公元前6世纪到公元13世纪，这1800多年中，如果没有汉文记载，许多史实我们根本就不清楚，无法将历史梳理出清晰的脉络，对佛教的许多教义也不知道。 +第二，佛教产生于印度文化，它所倡导的世界观、人生观、价值观、方法论，它所实践的生活、修行和弘法方式，与中华民族的固有文化有很大区别。如果我们想了解中国佛教，不了解印度文化就会产生困惑。 +第三，印度佛教在公元13世纪逐渐消亡，成为遥远的过去。如今在整个世界范围内影响人们并产生旺盛生命力的佛教，就其核心和主体内容来说，是中印两种文化在长期、全面、深入的交流互鉴中产生的结晶。不了解中国佛教，很难清楚地认识印度佛教，更无法认识当今的世界佛教。 +所以我在1987年报考了世界宗教研究所的博士研究生，学习中国佛教，导师是杜继文和杨曾文两位先生。博士毕业以后，我就留所工作，一直以佛教为自己的专业研究对象，没有左顾右盼，没有瞻前顾后。走到今天，算来已有38年，虽然没做出什么像样的工作，但对佛教有了一些肤浅的认识。 +在我看来，作为中印文化交流结晶的世界宗教，佛教最大的特点，是有旺盛的生命力，广泛的适应力，能随着历史发展的脚步与时俱进，不断向不同民族和地区发展。尽管我们把佛教看作一种世界宗教，其实在2500多年的历史中，它90%的时间是亚洲宗教，成为世界宗教只有大约200多年的历史。这给我们一个启示：随着人类文明的进步，佛教向外传播的速度正在加快，向外传播的地域更为辽阔，影响的民族不断增加。所以我认为，佛教不仅在今天影响着许多地区和大众，未来也会在构建人类命运共同体的过程中发挥积极作用，拓展更大空间。 + +济群法师：我出生在一个佛化家庭，从小受父母影响，十几岁就出家了。1980年到中国佛学院求学，毕业后又在几所佛学院任教至今。40年的出家生活，基本是在修行、教学和弘法中度过。多年的教学生涯，以及弘法中和大众的接触，使我一直关注佛教教育，关注社会问题，关注佛教在当代的健康发展。伴随这些关注，我主要致力于三个重点。 +第一，弘扬人生佛教。我看到，每个人都有很多迷惑和烦恼，而佛法是人生的大智慧，可以引导我们解决迷惑，断除烦恼。在弘法过程中，我会针对社会、人生存在的问题，从佛法角度提出，应该怎样看待并对治。其中有关于财富、家庭、幸福、成功等方面的思考，还有面向企业家、艺术家、心理学工作者等不同领域的交流。人生的一切烦恼，都和我们对自身及世界的错误认识有关。如果缺少智慧，认识偏差，问题自然层出不穷。关于这些思考，我做了大量演讲，先后整理成几十本小丛书。 +除了现实问题，生命还有永恒的困惑，包括“我是谁？生从何来，死往何去？人为什么活着？生命的意义是什么”等。这些问题是生而有之的，每个人都存在，区别只在于我们是否意识到。对于这些困惑，如果没有修行体证，是不可能靠自己真正想明白的。很多艺术家、哲学家之所以会走上绝路，正是被此所困扰。虽然他们比普通人对生命有更多思考，但涉及终极问题时，同样看不清真相，找不到意义，从而被虚无的黑洞所吞噬。对此，我也会从佛法的角度提供思考。从这些方面，让我一次又一次体会到佛法的价值。 +第二，解决修学问题。作为佛教徒来说，不管出家众还是在家众，都要修学佛法，而不仅仅是信仰就可以了。佛法博大精深，尤其在今天这个资讯高度发达的全球化时代，我们可以接触到的典籍远远超过古人。究竟怎么学？我在几十年的修学过程中发现，佛教虽然法门众多，但共同核心就是解脱道和菩萨道，其中包含五大要素，即皈依、发心、戒律、正见、止观。抓住这些关键，就能快速把握佛法纲要。通过这些探索，我对修行越来越清晰，越来越有信心，同时也希望帮助更多的人明确目标，有次第、有引导、有效果地修学。 +第三，思考佛教发展。在五大要素的基础上，我又提出佛教发展需要重视的六大建设，即人生佛教建设、信仰建设、大乘精神建设、大乘解脱道建设、修学次第建设和教制建设。如果我们立足于这些方面来认识并弘扬佛法，佛教一定能健康发展。 +这些思考和实践，使我对佛法价值的认识日益深入，对修行及佛教健康发展的方向逐步清晰。作为出家人，我也努力把这样的思考传达出去，希望和大众共同探索，让佛教在当今时代发挥积极作用。 + +孙英刚教授：感谢魏教授从自己的学术历程，从佛教研究者的角度，提供了丰富的信息。感谢济法师从个人的信仰体验，从佛教在当今社会发展的角度，进行了深入的探讨。 diff --git a/translate-files/展示/target.dj b/translate-files/展示/target.dj new file mode 100644 index 0000000..836bc6f --- /dev/null +++ b/translate-files/展示/target.dj @@ -0,0 +1,21 @@ +## I. Personal Encounters with Buddhism + +Professor Sun Yinggang: As we know, the rise and spread of Buddhism across Asia is a momentous chapter in the history of human civilization. From a regional faith, Buddhism leapt to become a world religion, playing a profoundly important role in the course of human development. After entering China, Buddhism became an integral part of Chinese culture. Today, Buddhism continues to play a vital role in the Belt and Road Initiative and the integration of civilizations. This echoes history — the ancient Silk Road was not merely a route for material exchange, but equally a path of faith. +Today, we are honored to have two distinguished guests for a deep discussion on the relationship between Buddhism and the Belt and Road Initiative. One is the veteran scholar Professor Wei Daoru, born in the 1950s; the other is the eminent contemporary monk Master Jiqun, born in the 1960s. Their personal paths to Buddhism and their insights differ. Professor Wei is a Member of the Academic Divisions of the Chinese Academy of Social Sciences and Director of CASS's Buddhist Studies Research Center, and the chief editor of *A Comprehensive History of World Buddhism*, a monumental work. Master Jiqun is Director of the Jiechuang Institute of Buddhist Studies, a monk who balances study and practice and devotes considerable energy to scholarship. Representing the academic and monastic communities respectively, these two are most qualified to speak on this subject. +Let us begin with personal experience. On behalf of our audience, I would like to ask: how did each of you first encounter Buddhism, and what insights and reflections has the Buddhadharma brought you? Whether as an object of study or as a living faith, your experiences will surely inspire us all. + +Professor Wei Daoru: This is not a question one ordinarily gets asked, and introducing oneself is never easy. Let me briefly share with everyone how I first encountered Buddhism. In 1981, during my senior year as an undergraduate, I took an elective course on "Ancient Indian History" taught by Professor Gao Yang of the History Department at Northwest University. It was through this course that I connected with Buddhism. The following year, I became his graduate student, with Ancient Indian History as my research focus. Through four years of study, I realized three things: +First, researching Indian Buddhism is extremely difficult without access to Chinese-language sources. From the 6th century BCE to the 13th century CE — over 1,800 years — without Chinese records we would simply be unable to make sense of many historical facts. The thread of history could not be traced clearly, and much of Buddhist doctrine would remain unknown to us. +Second, Buddhism was born from Indian culture. The worldview, outlook on life, values, and methodology it advocates, and the modes of living, practice, and teaching it embodies, differ greatly from the indigenous culture of the Chinese people. To understand Chinese Buddhism without understanding Indian culture invites confusion. +Third, Indian Buddhism gradually died out in the 13th century CE, receding into the distant past. The Buddhism that today exerts influence across the world and pulses with vigorous life is, in its core and substance, a crystallization born from the long-term, comprehensive, and deep mutual exchange between Chinese and Indian cultures. Without understanding Chinese Buddhism, it is hard to clearly grasp Indian Buddhism, and harder still to understand the Buddhism of the world today. +So in 1987, I enrolled in the doctoral program at the Institute of World Religions at CASS to study Chinese Buddhism, under the supervision of Professors Du Jiwen and Yang Zengwen. After completing my doctorate, I stayed on at the Institute and have taken Buddhism as my sole research focus ever since — no looking left or right, no second-guessing. To date, thirty-eight years have passed. Though I have produced no truly worthy work, I have gained a superficial understanding of Buddhism. +To my mind, as a world religion born from the cultural exchange between China and India, Buddhism's greatest feature is its vigorous vitality and extensive adaptability — its capacity to keep pace with the march of history, continuously spreading to different peoples and regions. Although we view Buddhism as a world religion, for over 2,500 years it was an Asian religion for ninety percent of that time; it has been a world religion for only about two hundred years. This offers us a lesson: as human civilization advances, Buddhism's outward spread is accelerating, its reach extending to ever broader territories, its influence touching an ever-growing number of peoples. I therefore believe that Buddhism not only influences many regions and communities today — it will also play a positive role in building a community with a shared future for humanity, expanding into even greater space. + +Master Jiqun: I was born into a Buddhist family. Influenced by my parents from an early age, I became a monk in my teens. In 1980, I entered the Buddhist Academy of China to study, and after graduation I taught at several Buddhist academies, continuing to this day. My forty years of monastic life have been spent largely in practice, teaching, and spreading the Dharma. Years of teaching and contact with the public through Dharma outreach have kept me focused on Buddhist education, on social issues, and on Buddhism's healthy development in the contemporary era. Following these concerns, I have concentrated on three main areas. +First, promoting Humanistic Buddhism. I have seen that everyone carries much confusion and affliction, while the Buddhadharma is the great wisdom of life — it can guide us in resolving confusion and severing affliction. In my Dharma work, I address problems in society and human life from the Dharma's perspective, offering ways to understand and remedy them. These include reflections on wealth, family, happiness, and success, as well as dialogues with entrepreneurs, artists, psychologists, and other professional communities. All afflictions in human life are connected to our mistaken understanding of ourselves and the world. When wisdom is lacking and perception is distorted, problems naturally proliferate. I have given numerous talks on these reflections, compiled into several dozen booklets. +Beyond practical concerns, there are the timeless existential questions: "Who am I? Where do I come from at birth, and where do I go at death? Why is a person alive? What is the meaning of life?" These questions arise with existence itself — everyone has them; the only difference is whether we are conscious of them. Without meditative realization, it is genuinely impossible to resolve these perplexities through thinking alone. Many artists and philosophers have taken their own lives precisely because they were tormented by such questions. Although they reflected on life more deeply than ordinary people, when they touched the ultimate questions they too could not see the truth or find meaning, and so were swallowed by the black hole of nihilism. On these matters too, I offer perspectives from the Dharma. Through all of this, I have experienced the value of the Buddhadharma again and again. +Second, resolving the problem of practice. As Buddhists, whether monastics or lay followers, we must study and practice the Dharma — faith alone is not enough. The Dharma is vast and profound, and in this age of highly advanced information technology and globalization, the texts accessible to us far outnumber those available to the ancients. So how exactly should one study? Over several decades of practice, I have found that although Buddhism has many approaches, their common core is the Path of Liberation and the Bodhisattva Path, which together contain five essential elements: refuge, aspiration, precepts, right view, and śamatha-vipaśyanā. By grasping these key points, one can quickly master the essentials of the Dharma. Through these explorations, my own practice has become increasingly clear and confident, and I also hope to help more people set clear goals and practice with proper sequence, guidance, and effectiveness. +Third, reflecting on Buddhism's development. Building on the five essential elements, I have further proposed six areas of development that Buddhism should emphasize: establishing Humanistic Buddhism, establishing faith, establishing the Mahāyāna spirit, establishing the Mahāyāna path of liberation, establishing a graduated system of practice, and establishing institutional structure. If we understand and spread the Dharma on the basis of these six areas, Buddhism can surely develop in a healthy way. +These reflections and practices have deepened my understanding of the Dharma's value day by day, and gradually clarified the direction for practice and for Buddhism's healthy development. As a monk, I strive to share these reflections with the wider community, hoping we can explore together so that Buddhism will play a positive role in our present age. + +Professor Sun Yinggang: Thank you, Professor Wei, for the rich insights drawn from your academic journey and your perspective as a researcher of Buddhism. And thank you, Master Jiqun, for your profound discussion from the standpoint of personal faith and Buddhism's development in contemporary society.