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双语推荐：大乘

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佛教的善恶思想有着丰富的层次和内容，天台宗三祖慧思大师立足于大乘教理，将大乘善恶思想开展为三个层面：对善恶实体执的破除，对善恶缘起现象的安立，对善恶二元对立的破除而归于不二中道。这种思想是“性具善恶”理论的滥觞，其特出之表现即是以恶的形式实践大乘的智慧和慈悲。
The Buddhist thought of good and evil has rich levels and contents.Master Hui Si of Tiantai School ex-panded Mahayana thought of good and evil into three aspects:to break the persistence of good and evil’s sub-stance,to set the phenomenon of good and evil’s dependent origination,to get rid of the opposition of good and e-vil and return to the non -duality middle way based on Mahayana teachings.This kind of thought is the origin of“nature having good and evil”theory,and its outstanding performance is to practice Mahayana wisdom and com-passion in the form of evil.

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“人间佛教”是重视人生的，重视社会的，适应时代要求的。文章从佛教经典教义出发，论述了当今社会佛教应强调的四项重要功能，即：德商教育功能、文化传承功能、公益慈善功能、社会融合功能。同时指出中国佛教组织的现代转型还没有完成，佛教组织要克服传统的“教在大乘，行在小乘”的流弊，发扬大乘精神，慈悲济世，关怀社会，建设人间净土，以利社会治理之优化。
Humanistic Buddhism centers on and always adapts to the development of secular life and society. From the perspective of Buddhist doctrines, this paper, complying with the history and social reality, analyzed four main functions emphasized by modern Buddhism:moral education, cultural inheritance, public charity and social integration. Besides, the paper pointed out that since the modern transformation of Chinese Buddhist organizations has not been fully achieved , Buddhism is required to overcome the disadvantages of “theories in Mahayana but practices in Hinayana”, and to promote and develop Mahayana ideals, to benefit the society with compassion so as to establish a pure worldly land and optimize social governance.

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杜甫早年即修习禅宗法门,晚年亦"不落旁门小乘"。杜甫的生命意识与人性关怀,深契大乘义学度己度人、悲智双修的精神主张。中国大乘佛法所确立的积极人生的落脚点,转身回向的实践精神,与根植在杜甫头脑中的"民胞物与"的儒家思想不谋而合。综观杜甫一生,始终以一个精神探索者的身份,汲取佛禅智慧,一为"己"求心灵慰藉;一为"群"寻救世良方。
More than forty Du Fu’ s poems which are definitely related to Buddhism and Zen indicated his satisfaction on being a virtuous man , apprehension of the actual emptiness of existence and seeking Buddhism .we can feel that he studied more thoroughly on the Buddhism theory, seeking on the First Dogma, searching the Unsticking Minds thus showing his spiritual requirements and at the same time consciously and unconsciously carried on Returning Life theory Mahayana Buddhism has been advocating .

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如果说大乘佛教代表了佛教哲学发展的最高水平，那么密教则是佛教作为宗教发展的另一高峰。佛顶法是持明密教时期以佛顶部神祇为核心形成的一类密法体系。它继承发展了陀罗尼密教思想，广泛吸收、改造了当时盛行的包括般若性空思想、涅槃佛性思想、弥陀净土思想等在内的主流大乘佛教思想，构建起了较为完备的理论与实践体系，对后期密教理论的形成产生了重要影响。
If Mahayana Buddhism is the highest level of Buddhist philosophy,Tantrism is another peak of Buddhism as a religion.Buddha top doctrines are a tantric system with deities as the core in the time of Chiming Tantrism.It has inherited from and further developed the Dharani Tantrism ide-as,has profoundly absorbed and reformed the prevailing ideas of mainstream Mahayana Buddhism such as highest wisdom,nirvana,amida,and so on.Thus it has constructed quite full theoretical and practical system,and left deep impact upon the formation of late tantric theories.

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人们通常以为佛教的"出世"即意味着"出家",这是始于原始佛教时代的一种误会,将"在家"与"出家","社会生活"与"山林古寺"对立起来。小乘佛教的"出世"精神打破了这种二元对立,即"出世"并非一种空间转移和身份转换的问题,却视"烦恼"与"菩提","生死"与"涅槃"等为对立的二元。大乘佛教进一步打破了这种妄执,以体用不二的逻辑,从根本上实现了"烦恼"与"菩提","生死"与"涅槃","自度"与"度他"等的不二一如。在大乘佛教,"出世"是"入世"的本性,"入世"是"出世"的相用;可以说,"出世"即"入世","入世"即"出世"。
People often think that in Buddhism “supramundane”means “leaving home to be a monk”.Actually this is a misunderstanding originating from the original Buddhist era.This misunderstanding counterposes the"being at home"and"leaving home","social life"and"forest temple".The spirit of leaving home in Hinayana Buddhism breaks the binary opposition,namely"leaving home"is not spatial transferrence or identity conversion.However it views “afflictions”and “Bodhi”,“Samsara”and “Nirvana”as two opposites.Mahayana Buddhism further breaks down the false ego.It fundamentally achieves the non-duality between“afflictions”and“Bodhi”,“Samsara”and“Nirvana”,“saving self”and “saving others”.In Mahayana Buddhism,“supramundane”is the nature of“getting into the world”,and “getting into the world”is the function of“supramundane”.We can conclude that “supra-mundane”is just “getting into the world”,and “getting into the world”is just “supramundane”.

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本文将主要探讨鸠摩罗什的意译翻译思想，以及其译经讲究文体，主要以大乘佛经为主，译经过程严谨，译经和讲经相结合的译经特点，并阐述鸠摩罗什的译经对后世的影响；
This paper Kumarajiva translation translation thoughts, and the translation of the exquisite style, mainly in the Mahayana su-tras, the translation process is rigorous, translation and teaching combining translation features, and expounds the influence on the later Kumarajiva translated by the.

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北凉昙无谶译《大般涅槃经》是大乘部的重要佛典之一。文章收集了公元五世纪敦煌本《大般涅槃经》写卷106件，根据内容、行款、字形方面的分析判断，缀合其中的80件，共分为五个抄写系列。
The Mahāparinirvāna-sūtra, translated by Dharmaksema, who lived during the Northern Liang (397 CE-439 CE) , is one of the Tathāgatagarbha sūtras of Mahāyāna Buddhism. 106 fragments of the Dun-huang scripture Mahāparinirvāna-sūtra dating back to the fifth century CE are collected. 80 fragments from them are patched together and sorted into 5 groups.

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范仲淹的一生志在致君尧舜。《岳阳楼记》中他"尝求古仁人之心","不以物喜,不以己悲"的思想俨然带有佛家的意味。融合儒释思想的范仲淹为后来的士人树立了"宠辱不惊"的独立人格典范。他的一生都在追求和践行大乘菩萨道"悲心宏愿"的最高境界,为世人诠释了"有无之境"的完美统一。
FAN Zhong-yan’s life ambition is to make the monarch as wise as Yao and Shun.He begged the ancient heart of Habitat for Humanity in his “YueYang Tower Notes”,“not pleased,not to have com-passion,”the implication was obvious Buddhist ideas with.The fusion of Confucianism and Buddhism thought of Fan Zhong-yan for the later generations to establish the “independent personality model un-moved either by gain or loss”.His life is spent in the pursuit and practice of Mahayana Bodhisattva “the highest state of compassion for the world of vision”,“being and not being”in perfect unity.

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《大乘起信论》是佛教的经典著作,它以＂一心＂和＂真如门＂＂生灭门＂为支架,构筑了＂一心开二门＂学说,这个理论肯定了人在本真中存在着善的因子,即使被后天蒙蔽,但只要潜心追求,就会达到升华的境界。唐代著名传奇《李娃传》通过一个倡女从有心为恶到醒悟弥补最终得到善果的经历,从一定程度上印证了这个观点。
"The Mahayana-scraddhotpad-sastra" is a Buddhist classics. It uses "one-heart" and “really-door and mur-dered-door”to build "one-heart open two-door" doctrine. This theory says certainly there is a factor of good governance in the heart of people, even being blinded, but as long as the painstak-ing pursuit, it will reach the realm of sublimation."The Biography of Lady Li" which is the famous legends in the Tang dynasty through an initiative girl from evil to wake up to bear out this view to a certain degree.

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《圆觉经》是中国大乘佛教经典之一,该经对佛教的修行思想、修行方法进行了全面、系统的论述。《圆觉经》主张圆觉妙心人人具足,无奈却被无明和妄念所淹没。只有通过正确的修行,才能实现永断无明、远离妄念、回归本性,从而认识到身心及世界的本来面目,进而超脱生命。由于每个人的根性不同,修行方法也有顿渐之分。其学理性的修行体系对中国佛教各宗派修行者的修行实践影响深远。
The Scripture of Complete Awareness is one of the Chinese Mahayana Classics, making a comprehensive and systematic clarification on the thought and methodology on cul-tivation. The Scripture of Complete Awareness holds that every man has an enough wonderful awareness which is helplessly inundated in muddle and greed. Only through correct cultivation can one get rid of muddle and distance greed forever so that one can return to human nature, and the true features of his body and mind as well as the world, surpassing his life. As all men''s roots and natures differ from one another, the methodology of cultivation can make sudden or gradual attainments. The rational learning of the cultivating system influences the cultivating practice of various sectarian practitioners of Buddhism far and wide.

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