++

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.