..续本文上一页 智wisdom, 信trust) into its concept of “五戒Wujie” (不杀生abstinence from taking life, 不偷盗from stealing, 不邪淫from illicit sexual conduct,不妄语from false speech and 不饮酒from intoxicants) and also borrowed a number of Taoist terminologies to translate its own concepts. “(Buddhism) added and incorporated the mainstream of Chinese thoughts at that time.” (许里和，1998)Thus, Buddhism and Chinese indigenous culture(s) became one. It provided an indispensable precondition for itself to enter the Chinese cultural communities and found a host to accept its translation works.

　　Since the harmonious spirit of the Chinese traditional culture(s) is highly similar with Buddhist philosophy, Buddhism as it developed in China incorporated itself with the indigenous culture(s) and as a result Buddhism and Chinese culture(s) brought out the best in each other, thus Chinese civilization was advanced and perfected. Because the early Buddhist monks and translators adopted a way which allows Chinese people to easily understand and accept its thoughts and teachings, they promoted the historical course of mutual incorporation between Buddhism and Chinese culture(s) to some extent and finally cause Buddhism to become an indispensable part of Chinese culture(s). Harmonious co-existence of Confucianism, Buddhism and Taoism was established. Therefore, during the process of the Buddhist scripture translation, Buddhism and Chinese traditional culture(s) were always in a benign circulation of mutual learning and complementing.

　　3. The demands of indigenous belief have set the specific working direction for the project of propagating and translating the Chinese Buddhist Tripitaka

　　In the pioneering stage, Buddhism experienced a time when it attached itself with Chinese traditional culture(s), this strategy has deeply influenced the translation project of Buddhist scriptures which aimed at the propagation of Buddhism in China. In order to facilitate the dissemination of Buddhism, the early Buddhist monks and translators had to consider what Chinese readers” and believers” could understand and accept especially on a practical level. Thus, adaptation became the main strategy for the translation project of Buddhist scriptures. In accordance with the initial strategy of accepting the Chinese indigenous culture(s) and changing with them, in the following years, the Buddhist monks and translators adopted a phonetic translation which includes 格义Geyi and 比附 Bifu, they borrowed Confucian and Taoist terminologies in their Buddhist translation works so that more Chinese people could understand and accept the Buddhist teachings.

　　A successful translation means a successful cultural propagation, from the beginning, the project of translating the Buddhist scriptures was not simply one of text conversion, but was aimed at the dissemination of Buddhism in China. It was “an activity with a purpose, but this “purpose” was not fully determined by the translators, because the translators did not enjoy absolute freedom, they were subject to the host culture.” (张春柏，2005)The whole project its organizing formats, ways, skills, principles and standards, had to be adjusted to Chinese indigenous culture(s) and other contextual elements.

　　From the Tang dynasty, the renowned translator 玄奘Xuanzang utilized some skills such as, supplementing, omitting, splitting and combining, etc which covered all different translation skilled employed in modern times. His translation works achieved a tight unity between content and form. These high quality Buddhist translations which were in complete harmony with Chinese traditional culture(s) caused a growing number of Chinese people to accept Buddhism and its teachings in an unconscious way. Observing the array of translators, the course of Buddhist scripture trans…

《浅谈当代汉文大藏经整理传译之方向》全文未完，请进入下页继续阅读…