iacore
7b92da7335
batch0-21/55/70/75/76/77/78/79/91: nine reviewed books — each with source.dj, target.dj, edit-suggestions.dj, review-findings.dj and source docx. All nine pass the 11-check translation gate; reviews applied in the direct-edit pass on 2026-08-07 (bilingual.dj regenerated, not committed). 我们靠什么认识世界: incorporate human review into source/target; drop stale review files. 第22课 传递善意，点亮心灯, 静心学堂学员手册: new in-progress projects.
60 lines
3.4 KiB
Plaintext
60 lines
3.4 KiB
Plaintext
# Translation findings — 我们靠什么认识世界 / How Do We Know the World?
|
|
|
|
Date: 2026-07-17
|
|
Mode: self-review complete
|
|
|
|
## Source notes
|
|
|
|
- Genre: edited transcript of two oral dialogues (Master Jiqun x philosopher
|
|
Zhou Guoping, 2016). Register kept spoken and direct; sentences split for
|
|
breath where Chinese ran long.
|
|
- Sections 一 and 四 carry the identical title 理性的作用和局限 in the source.
|
|
Kept identical in the target ("The Role and Limits of Reason") — this is a
|
|
source artifact, not a translation error.
|
|
- Pandoc conversion: TOC links/page numbers removed, `{#...}` anchors dropped,
|
|
`------` kept as source dash convention.
|
|
|
|
## Terminology decisions (terms DB priority: DoT定稿 > 内部特色词 > 佛教术语)
|
|
|
|
- 现量/比量 → direct perception / inference; Sanskrit glosses (pratyaksha,
|
|
anumana) added once at first technical introduction (line 54). Diacritics
|
|
stripped per convention.
|
|
- 因明 → hetuvidya, glossed "Buddhist logic" at first use (line 32).
|
|
- 三性 (line 48) → "the falsely conceived nature, the dependent nature, and the
|
|
perfectly realized nature" per buddhist-terminology.md project standard
|
|
("three natures: falsely conceived, dependent, perfectly realized").
|
|
Standalone 遍计所执 (line 50) → "attachment arising out of pervasive
|
|
discrimination" (佛教术语 DB form). The two renderings are deliberate.
|
|
- 四种真实 (line 88) → 佛教术语 DB forms: reality as formulated by mundane
|
|
cognition / accurate reasoning / cognition purified of the afflictive
|
|
hindrances / cognitive hindrances. Framed as "four levels of reality".
|
|
- 如实智 → "cognition of things as they really are" (DoT定稿).
|
|
- 如理作意 → "thinking in line with the Dharma" (DoT定稿). 作意 standalone →
|
|
"attention" (颠倒作意/无倒作意 → distorted/undistorted attention). Different
|
|
renderings for 作意 are deliberate: DoT governs the set phrase; the dialogue
|
|
itself defines 作意 as 用心 ("how you use your mind").
|
|
- 玄奘三藏 → "Xuanzang Sanzang" (DoT定稿); 戒日王 → "King Harsha"; 僧肇 →
|
|
"Seng Zhao"; 《肇论》→ *Zhao Lun*; 《瑜伽师地论》→ *Yogacarabhumi Shastra*;
|
|
《辩中边论》→ *Discerning the Middle and the Extremes*;
|
|
《因明入正理论》→ *Nyayapravesha*, glossed "Primer on Logic";
|
|
《正理经》→ *Nyaya Sutra*.
|
|
- 天人 → "devas" (BAICKZ). Flag: if the intended audience is general readers
|
|
without Buddhist background, "heavenly beings" may read better.
|
|
- 助缘 → "supportive conditions" (BAICKZ form).
|
|
- 依正不二 → "non-duality of the circumstantial and the direct", with the
|
|
source's own gloss (依报/正报) rendered as circumstantial/direct reward
|
|
(BAICKZ "circumstantial and direct reward").
|
|
- 幸福 discussion (line 186) is meta-linguistic: 幸福 kept visible as pinyin
|
|
"xingfu", 福 as "fu", so the argument about happy/Glück/Aristotle survives
|
|
in English.
|
|
- 永恒 → "eternal" (perennial avoided per translation-pitfalls.md).
|
|
|
|
## Open questions for peer review
|
|
|
|
- Xuanzang's debate thesis (line 70) rendered structurally: "Truly and
|
|
commonly acknowledged, form is not necessarily separate from the
|
|
eye-consciousness; for what I myself admit is comprised in the first three,
|
|
which the eye does not comprise---like the eye-consciousness." Faithful but
|
|
compressed; a reviewer with hetuvidya background may refine.
|
|
- Speaker labels: "Master Jiqun:" / "Zhou Guoping:" chosen over "Ji:"/"Zhou:".
|