譚詞｜中華思想文化術語（6）
近日，“中華思想文化術語傳播工程”已經對外發布兩個批次的術語規範譯法，對“居安思危”“上善若水”等反映中華傳統文化特征與思維方式的核心術語，作出了簡明的中文釋義和英文翻譯。下面就跟着《英語世界》的小編一起來學習吧。
大同 dà tóng / Universal Harmony
儒家理想中的天下一家、人人平等、友愛互助的太平盛世（與“小康”相對）。
This term refers to the time of peace and prosperity envisioned by Confucian scholars when all the people under heaven are one family, equal, friendly, and helpful to each other (as opposed to xiaokang [小康] – minor or moderate prosperity).
儒家認為它是人類社會發展的最高階段，類似于西方的烏托邦。其主要特征是：權力和财富歸社會公有；社會平等，安居樂業；人人能得到社會的關愛；貨盡其用，人盡其力。清末民初，“大同”又被用來指稱西方傳來的社會主義、共産主義、世界主義等概念。
Confucianism takes universal harmony as the supreme stage of the development of the human society, somewhat similar to the idea of utopia in the West. Its main features are: All power and wealth belong to the whole of society; all people are equal and live and work in peace and contentment; everyone is cared for by society; everything is used to its fullest and everyone works to his maximum potential. In the late Qing Dynasty and the early Republic of China, the term referred to the concepts of socialism, communism, or cosmopolitanism that had been introduced to China from the West.
例句
◎大道之行也，天下為公，選賢與能，講信修睦。故人不獨親其親，不獨子其子，使老有所終，壯有所用，幼有所長，矜寡孤獨廢疾者，皆有所養……是謂大同。（《禮記·禮運》）
（大道實行的時代，天下為百姓所共有，品德高尚、才能突出的人被選拔出來管理社會，人與人之間講究誠實與和睦。所以人們不僅僅愛自己的雙親，不僅僅撫養自己的子女，而是使老年人都能終其天年，壯年人都有用武之地，幼童都能得到撫育，無妻或喪妻的年老男子、無夫或喪夫的年老女子、喪父的兒童、無子女的老人以及殘障者都能得到照顧和供養……這就叫做大同社會。）
When great Dao prevails, the whole world is owned by all the people. Those who are virtuous and competent are selected as administrators. People treat each other with sincerity and live in harmony. People not only love their parents, bring up their children, but also take care of the aged. The middle-aged are able to put their talents and abilities to best use, children are well nurtured, and old widows and widowers, unmarried old people, orphans, childless old people, and the disabled are all provided for… This is universal harmony. (The Book of Rites)
Examples
般若 bō rě / Bore or Boruo, Wisdom
梵文的音譯（或譯為“波若”）。意為“智慧”，指能洞見一切事物本性、認識萬物真相的最高的智慧。佛教認為，“般若”是超越一切世俗認識的特殊智慧，是覺悟得道、修成佛或菩薩的所有修行方法的指南或根本。然而，這種智慧本身無形無相，不可言說，僅能依賴各種方便法門而有所領悟。
Bore or boruo is the transliteration of a Sanskrit word, meaning wisdom. It refers to the supreme wisdom with insight into the nature and reality of all things. Buddhism believes that such wisdom surpasses all secular understandings, and therefore is the guide for or essence of the effort aimed at achieving enlightenment and attaining Buddhahood or bodhisattvahood. Bore has no form, no appearance, and cannot be expressed in words. It can only be achieved by undertaking a variety of accessible Buddhist practices.
例句
◎般若無所知，無所見。（僧肇《肇論》引《道行般若經》）
（般若這種智慧不是普通的知識，也超越一切具體的見聞。）
Bore is the wisdom that surpasses all common or ordinary knowledge and specific understandings. (Sengzhao:Treatises of Sengzhao)
Examples
本末 běn mò /Ben–Mo
(the Fundamental and the Incidental)
本義指草木的根和梢，引申而為中國哲學的重要概念。其含義可以概括為三個方面：
The two characters literally mean the different parts of a plant, namely, its root and its foliage. The extended meaning is an important concept in Chinese philosophical discourse.The term can be understood in three different ways.
其一，指具有不同價值和重要性的事物，根本的、主要的事物為“本”，非根本的、次要的事物為“末”；其二，世界的本體或本原為“本”，具體的事物或現象為“末”；其三，在道家的政治哲學中，無為之治下的自然狀态為“本”，各種具體的道德、綱常為“末”。在“本末”對待的關系中，“本”具有根本性、主導性的作用和意義，“末”由“本”而生，依賴“本”而存在，但“本”的作用的發揮仍需以“末”為載體。二者既相互區别，又相互依賴。
1) ben (本) refers to what is fundamental or essential, while mo (末) means what is minor or incidental, two qualities that differ in value and importance.
2) ben refers to the existence of the world in an ontological sense, while more presents any specific thing or phenomenon.
3) in Daoist political philosophy ben is a state in which rule is exercised by not disrupting the natural order of the world, while mo refers to moral standards and fundamental principles governing social behavior. In any ben-mo relationship, ben is most important and plays a dominant role, while mo exists thanks to ben. On the other hand, it is through the vehicle of mo that ben exerts its influence. Thus the two, though different, are mutually dependent.
例句
◎子夏之門人小子，當灑掃應對進退，則可矣，抑末也。本之則無，如之何？（《論語·子張》）
（子夏的學生，叫他們做打掃、接待、應對的工作，那是可以的，不過這隻是末節罷了。而那些最根本性的學問卻沒有學習，這怎麼行呢？）
Zixia’s students can clean, receive guests, and engage in social interaction, but these are trivial things. They have not learned the fundamentals. How can this be sufficient? (The Analects)
◎崇本以舉其末。（王弼《老子注》）
（崇尚自然無為之本以統括道德禮法之末。）
One should respect, not interfere with, the natural order of the world, and apply this principle when establishing moral standards, social norms, and laws and regulations. (Wang Bi: Commentaries on Laozi)
Examples
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