December 2022

qínɡ jiān yǎ yuàn 情兼雅怨 A Mixed Quality of Grace and Sorrow 诗歌既表达了诗人的怨苦情感，又不违背雅正的审美标准。这是南朝著名文学理论家钟嵘（468？—518）提出的评判诗歌好坏的标准之一。钟嵘从艺术角度评价曹植（192—232）的诗“情兼雅怨”，其意强调诗歌要抒发诗人内心的怨苦，但这种情感的宣泄一定要适度，符合雅正标准。对于“雅怨”的具体解释，则存在不同看法：一种认为“雅怨”就是“雅正之怨”，重心在“怨”，说曹植的诗虽然抒发了受压抑的怨苦，但诗风温厚平和，符合“雅”的要求；另一种认为“雅”“怨”是并立的概念，说曹植的诗同时兼有雅正与怨苦两种艺术特点。不管哪种理解，钟嵘的“情兼怨雅”说，既是对陆机（261—303）“诗缘情”理论的发展，也是对传统诗歌理论“发乎情，止乎礼义”所作的进一步说明。 Poetry should express a poet’s grief while not violating the aesthetic rule of proper grace. First raised by the renowned Southern Dynasties literary theorist Zhong Rong (468?-518), this is an important criterion used to judge the merit of poetry. Proceeding from an […]

qínɡ fā yú shēnɡ 情发于声 Feelings Find Expression in Musical Poetry. 当人们受到外界事物的触发，情感在心里激荡，就会用诗歌表现这种情感并用一定的音乐旋律咏唱出来。见于《毛诗序》。这是中国古代关于诗歌起源的一种说法，与《尚书》中的“诗言志”大体接近且一脉相承。在上古时代，诗歌、音乐、舞蹈三位一体，密不可分，“情发于声”体现了上古诗歌的主要特点。到了后来，诗歌逐渐成为单纯的语言艺术，与音乐、舞蹈脱节，“情发于声”的说法也就退出历史舞台了。 When feelings surge up in people’s hearts due to inspiration from external objects, they will find expression in poetry and music. This is stated in “Preface to Mao’s Version of The Book of Songs,” echoing the idea of “writing poetry to voice one’s

pútí 菩提 Bodhi 断除烦恼的智慧。意译为“觉”，指摆脱各种烦恼障碍的智慧。菩提是各种修行道路所追求的目标，但不同路径达到的菩提等级有别。中国佛教有本觉、真觉的思想倾向，认为修行所及的结果，其实是本来具备的本性智慧。 Bodhi refers to the noblest form of wisdom, which is capable of eliminating afflictions. The literal meaning of the term is “enlightenment” or “awakening.” It refers to the wisdom that can do away with afflictions of all kinds, which hinder the believer’s progress towards his or her ultimate enlightenment. Admittedly, bodhi

píngděng 平等 Equality 相同，没有差别。本是梵语sama的译词。作为佛教的基本观念，它最初是指各种姓之间没有差别，后来大乘佛教及中国化的佛教——禅宗等佛教派别认为一切法、一切众生之间在佛性与终极意义上没有差别。佛教的平等观有多种，其中影响最为普及深远的是“众生平等”（一切有情有识的生物无差别），一般被理解为人人平等。近代以降，它用以翻译西方的equality，主要指每个人作为社会主体在社会关系和社会生活中具有同等的地位、机会和权利。 As the Chinese translation of the Sanskrit word “sama,” pingdeng (平等) means the same level with no difference. As a fundamental concept of Buddhism, it originally meant that there was no difference between the various castes. Later on, in Mahayana Buddhism and Buddhism adapted to the Chinese conditions, such as Zen Buddhism,

pànjiào 判教 Classification of Teachings 指佛教各宗为了消除分歧、树立本派的正宗地位和权威而对佛教各类经典的意义和地位所进行的分类排序。也称“教判”。各宗派的判教不同，一般由低到高、由浅入深，将本宗的经典教义视为最高的教法。在印度佛教中已有运用，隋唐时期的各宗均有自己的判教，比如天台宗的“五时八教”，将佛陀传法分为五个时期，以华严为首，依次为阿含、方等、般若、法华涅槃；从教化方法上分为顿、渐、秘密、不定四类，从理论性质上分为藏、通、别、圆四类。这是一种带有强烈宗派意识的理论整合方法，对佛教在中国的本土化产生了深远影响。 The term refers to an exegetical classification in which a Buddhist school, in order to bridge theological differences of various teachings or establish its own position and authority, ranks the significance and status of various scriptures. It is also known as jiao pan (classification of the tenets). Different schools and

nièpán 涅槃 Nirvana 出离轮回的状态。涅槃的字面意思是熄灭，与烦恼炽盛相对，指达到觉悟、断灭一切烦恼生死的清净状态，是佛教修行的基本目标。涅槃又分有余、无余两种：有余涅槃指觉悟后，肉身仍因前世因缘持续未灭；无余涅槃指所有业力全部消耗殆尽，生身不复，彻底从轮回状态中解脱。大乘经典拓展了涅槃的观念，以现见实相为涅槃，主张涅槃与世间的相即关系。 This term refers to the state of having left samsara, the circle of rebirth. The literal meaning of nirvana is extinction or blowing off, in contrast to affliction, which is burning like fire. It refers to the attainment of a purified state where one attains enlightenment and eradicates affliction, birth, and

niánhào 年号 Reign Title 中国古代用来纪年的一种名号，也可用来表示年份。一般由君主发起。新帝王即位后，为了与上一任帝王相区别，都要改元（更改年号）以重新纪年。年号的真正确立始于汉武帝刘彻（前156—前87），他首创年号“建元”（前140—前135），此后形成制度。帝王在位期间如遇有祥瑞或重大事情，常更改年号。一个皇帝所用年号少则一个，多则十几个。人们把这记录年代的起始之年称作“纪元”，改换年号称作“改元”。1912年中华民国成立后，废除年号，改用民国纪年。1949年中华人民共和国成立后，采用西方公元纪年。受古代中国影响，朝鲜、日本、越南也先后采用年号制度，日本至今仍在沿用。 This term refers to the name of a period given by the ruling emperor to indicate and record the years of his period of rule in ancient China. When a new emperor ascended the throne, he would replace the reign title of his predecessor with a new one so as

miàohào 庙号 Temple Titles of Emperors 古代帝王死后被追加的在庙中被供奉、祭祀时所用的敬称。一般认为起源于商朝。常用“祖”字或“宗”字，如“太祖”“高祖”“太宗”“高宗”等。庙号的选定有着严格的制度规定，如有功者称“祖”，有德者称“宗”，创立基业者称“太”，功勋卓著者称“高”等。和谥号制度一样，庙号制度也是中国传统政治中的重要制度文化。它通过对死者的评价垂范后人。受中国影响，朝鲜、越南也曾实行这项制度。 Temple titles (miaohao 庙号) were accorded to deceased emperors for use at ancestral sacrifices. This practice is believed to have originated in the Shang Dynasty. The last character of such names were customarily zu (祖 progenitor) or zong (宗 ancestor). The temple names were given according to strict rules. Those with

lùnshuō 论说 Writings of Argument and Persuasion 古代文体名称，泛指古代各种论说文体。“论”是就某一理论问题进行深入研讨的文章，“说”指让人接受某一道理、主张的口头或书面说辞。南朝刘勰（465？—520）主张，论说文不要依傍前人成说立论，而应有自己的独立见解，须围绕一种理论、一个主题，依据经典和相关材料，综合概括各家见解，周密、深入地思考分析，得出严谨可靠、圆满通达的结论。而对于以说服人为目的的说辞，则要充满诚意，阐明正理和大义，要善于运用典型事例和美好言辞，增强其说服力与感染力，但不能虚假迎合、欺骗诱导。他还指出，论说者要以独立思考去抵达真理，做到师法自心、有创见，笔锋锐利，持论精密。这些见解成为衡量文章优劣的基本标准和文章写作的重要法则。 This term refers to writings of argument and persuasion in ancient times. An essay of argument and persuasion was written to explore a theoretical issue in an in-depth way (lun) and make an argument about it to persuade people (shuo). According to Liu Xie (465?-520) of the

lúnlǐ 伦理 Ethics 本义指事物的条理，引申指人伦道德之理，即人与人之间的关系以及处理这些关系的基本道理、原则和规范。中国人自古注重人与人之间关系的处理，儒家认为人伦规范是人之所以为人的主要根据，因而伦理思想十分发达。此为中华传统思想文化一大特点。近代以降，“伦理”被确定为ethics的译词，事物条理之义隐去，专指人和人相处的各种道德准则。 Originally, the term referred to the natural order of things. Gradually its meaning was transformed into ethical principles, i.e., relationships between human beings, and fundamental rules, principles and norms regulating such relationships. Since ancient times, the Chinese people have continuously valued highly proper relationships between people. The Confucian School believed that