探討《西游記》中佛教詞匯翻譯策略

ATentativeAnalysisofStrategiesofBuddhistTermsTranslationinTheJourneyToTheWest– ACaseStudyofW.J.F.Jenner’sTheJourneytotheWestIntroductionBackgroundoftheStudyKrings(1986:18)definestranslationstrategyas"translator'spotentiallyconsciousplansforsolvingconcretetranslationproblemsintheframeworkofaconcretetranslationtask,"andSeguinot(1989)believesthatthereareatleastthreeglobalstrategiesemployedbythetranslators:(i)translatingwithoutinterruptionforaslongaspossible;(ii)correctingsurfaceerrorsimmediately;(iii)leavingthemonitoringforqualitativeorstylisticerrorsinthetexttotherevisionstage.TheJourneyToTheWestwaswrittenbyWuChen-en,andisconsideredtobeoneofthefourgreatclassicnovelswrittenduringtheMingDynasty(c.1500-1582).TheJourneyToTheWestinthesametime,includingBuddhism,Taoism,Confucianismculture,thethreeblendtogetherthroughout.BuddhistCultureisthemostvisiblepartofthenovel,thenovel'sthemesisthemonkinthisstoryofmentoringfourBuddhistsutras,Buddhistcultureinwhichtheentirenovelwillbeeverywhere.NovelswithMonkey,theGoddessofMercythemouthofalargenumberofpromotionalcharacterssuchasBuddhism,monkmentoringoftenhelpmeetthecatastropheistheBuddhistgods.Monkofthethreedisciplestothemonkbythedemon,andeventuallybecameimmortalalsoexplainedtheoutcomeoftheBuddhistcultureandthought.NovelsbyMonkeyMentoringdailylife,donoteatmeatreflectsBuddhism,notkilling,notlustandothertaboos.BuddhismwasintroducedfromIndiaintoChinain6thCenturyAD.OneoftheHenEmperorssentamissiontothewestofChinaandbroughtbackthescriptures,IndianmonksandtheimagesofBuddha.SincethenChinesetranslationwasmadeavailableandthefurtherexchangeofscholarsamongChina,IndiaandotherAsiancountriesbroughtabouttherapiddevelopmentofBuddhisminChina.BuddhistmonasteriesandtempleswerebuilttopromotetheBuddhismandsomeoftheEmperorswerealsothefollowersofBuddhism.Buddhism,justlikeConfucianismandTaoism,guidespeopletobehave,tobehonestandresponsible.Itpromotesharmonyandpeacefulmind,sharingandcompassion.Buddhistsneverforcepeopleintotheirbelief.Buddhismemphasizesin"awakeningofmind".Throughlearning,onewilldevelopintellectualcapacitytothefullestsoastounderstand,toloveandbekindtootherbeings.BuddhismdoesnotbelieveinGod.ItbelievesinPeople.InBuddhistteaching,thereisnoaggressivepromotionofBuddhismorstrongrejectionofotherreligions.AllthesemakeBuddhismfallintothesamescopeofConfucianismandTaoist.Itsabilitytoco-existwithanyotherreligionsmakesitbeingdevelopedintooneofthelargestreligionsinChina.TranslationBuddhisttermsfromChinesetoEnglishreallyachallengeandalsoaninterestingthing.Tosearchattheinternet,tostudyinthelibrary,toreadathome,finallyImadethedirectionofmypaper./journal//41culture.htmPAGE1/?i261755_On_Journey_to_the_West_in_the_religious_culture_and_religious_thought/main/people/buddhism.phpObjectivesoftheStudyEnglishandChinesearebothrichculture,especiallyinBuddhisttermsintheJourneyToTheWest.Theauthorstudiesdifferentstrategiesoftranslation,intendtoexplorethetranslationstrategiesintheareaofBuddhistterms.Becausethetranslationisnotonlythelanguagetranslate,butalsotransfertheculture.Alistoftranslationstrategieswillbepresentedandexampleswillalsobeillustrated.SignificanceoftheStudyEverynationhasdifferentcultures.WiththeChinesecommunicationwithforeigners,culturalconnectionsarebeingformedfrequentlyandfreely.FortheforeigncultureespeciallyEnglishcultureimpact,Chineseculturehasbeeninanawkwardpositionofbeingmarginalized.Asatranslator,havingtwonationculturesknowledgeandexchangebetweenthetwoculturesinamorebalanced,preferablyfacilitatetheculturecommunication.ManyofbilingualtranslationinChinamusthavewellChinesecultureknowledge.CombinesomebilingualtranslationChinesescholars’in-depthstudyofBuddhisttermsandintroducedmanytranslationmethods.TheauthorconsidersthecultureeffecttotranslateBuddhistterms,concludessomeclassificationoftranslationapproaches,introducesometranslationapproachaboutChineseBuddhisttermsintoEnglish.Itishopedthatthisthesiswillhelpfulfortranslator.RationaleDefinitionofBuddhist.Todefine“Buddhist”.Thefollowingisthemostcommondefinitionaboutit.Buddhist(Harper,Douglas(2021).OnlineEtymologyDictionary)1810,fromBuddha+-ist.AnearlierwordinthissensewasadirectborrowingofSkt.Bauddha"followerofBuddha"(1801inEng.),henceearlyerroneoushybridformssuchasBoudhist,Bauddhist.TranslationTheoryTranslationasameansofcommunication,ittakesplacesonaturallyinourlife.Withincreasinglycross-culturalcommunicationinthisinformationfield,translationplaysanimportantroleinhumancivilization.2.3.1DefinitionsoftranslationThedefinitionoftranslationis“translationisusuallydefinedinthedictionaryastheprocessof“expressingthesenseofaword,sentence,ortextinanotherlanguage”,or“givingthemeaningofsomethingwritteninanotherlanguage”,orsomethingtothateffect.Becausetranslationinvolvesthetransferofmeaningfromonelanguagetoanother,itisfirstandforemostalanguageactivity.Butsuchastatementitisfarfrombeingenoughtodrawanoverallpictureofthesubject.Translationismeanwhilealsoacommunicativeinitiative.Allparticipantsaresettingtofulfillcertainpurposes.Indeed,translationisacommunicativeactivity.Thinkingdominateallhumanactivities,languagecommunicationisnoexception.Asasophisticatedhumanactivity,Languagecommunicationisactuallytheverbalpresentationoftheparticipants’innerthoughts.”Therefore,translationisactuallyalanguage,communicativeandthinkingactivity.While,theseactivitiesarealldifferentexpressionsofculture,thereforetranslationisacross-culturaleventinnature.2.3.2CriteriafortranslationWhatisgoodrendition?Andhowjudgearenditionisgood?Thosequestionsrelytotheprinciplesoftranslation.Withrespecttothecriteriafortranslation,manytranslationresearchershavepresenteddifferenttheories.InChinathethreecharacterguide“信，達(dá)，雅“(faithfulness,expressivenessandelegance)proposedbyYanFu,“忠實(shí)通順”(faithfulandfluent)presentedbyZhangPeiji;“等同概念”(equalconcept)comefromQuQiubai,Nida’s,whoisaveryfamousAmericantranslationresearcher,“功能對(duì)等”(functionalequivalence)or“動(dòng)態(tài)對(duì)等”(dynamicequivalence).Throughthese,itcanbeseenthoseviewsaremutualinfluenceandcomplementeachother,continuousimprovement.Althoughthoseopinionsemphasisaredifferent,thesecorearesame,thatistherenditionmustbefaithfullyaccuratelyexpressthemeaningoforiginaltext,whilekeepingtheoriginalstyle.So-calledfaithfullyexpressmeaningoftheoriginaltextshouldbefaithfulexpressiontotheoriginalliteralmeaning,imagemeaningandimplicitmeaning.But,thesewords,Buddhisttermss,phrases,somemayonlyareliteralmeaning,noimagemeaning,somemayconcurrentlyliteralmeaningorimagemeaning,butnoimplicitmeaning.Especially,anytwolanguagesculturecouldnotbethesame.2.4.1PrinciplesofthetranslationofBuddhistLanguageisapartofculture,andBuddhisttermsplayanimportantroleintheJourneyToTheWest.BecausetheculturalbackgroundsbetweenEnglishandChineselanguagesaredifferent,sotherearesomevisibledifferencesbetweenthetwo.Asapartoflangue,Buddhistreflecttherichandcolorfulfeaturesofanation.Therefore,therearesomeculturaldifferencesbetweenEnglishandChineseBuddhistterms.Thattranslatorshouldbeneededtocomplywiththreeprinciples:correctness,comprehensibility,andcloseness.Thosearetherenditions’foundation.Correctnessisoneoftheprinciplesatranslatorshouldalwaysadhereto.Anincorrecttranslationcausesamisunderstandingoftheoriginalmessage,andcannotfaithfullyreflecttheoriginalstyle.Comprehensibilitymeansthatthetranslationshouldcausenodifficultiesofunderstandingonthepartofthetargetreader.Anincomprehensiblerenditioncannotberegardedcorrectandclosetotheoriginal.Theprincipleofclosenessrequiresthatthetranslatedtextresembletheoriginaltextinstyleascloselyaspossible.“style”reflectsthefeaturesofwordingandphrasingofatext,includingthedegreeoflanguageformality,adoptionofvariousrhetoricaldevices,syntacticarrangements,rhythmicpatterns,etc.Thethreeprinciplesareinterdependent.Anincorrecttranslationcausesamisunderstandingoftheoriginalmessage,andthereforecannotfaithfullyreflecttheoriginalstyle.Similarly,anincomprehensiblerenditioncannotberegardedcorrectandclosetotheoriginal.Also,stylisticinconsistencybetweenthesourcetextandthetargettextimpedesareader’sproperunderstandingoftheauthor’sintendedmeaning.2.4.2StrategyonthetranslationofBuddhistNevertheless,incorrecttranslationsarepervasiveness.Sometranslations,atfirstsight,appeartobe“correct”inthesensethattheyfaithfullycorrespondtothesourcetextsatboththelexicalandsyntacticallevels.Thus,itisnecessaryforustograspsometechniquesofBuddhisttermstranslation.Buddhisttermscanbedealtwithinfourways,1)literaltranslation,2)UsingreadyEnglishwords(Equivalent),3)Freetranslation,and4)literaltranslationaddingnotes(freetranslationaddingnotes).DataDescriptionInordertoprocesstheresearch,theauthorneedstogathersomeChineseBuddhisttermsandtheircorrespondingtranslationstoillustratethestrategiesoftranslatingChineseBuddhisttermsintoEnglish.Inthefollowing,30ChineseBuddhisttermsfromsourcelanguagetextandtargetlanguagetexthavebeenselectedasexamples.TherearemainlyfromChineseclassicalworksandotherauthoritativesourcesincluding(1)XiYouJi(《西游記》)(2021)byWuChengen(吳承恩)anditsEnglishversionJourneyTotheWest(2021)translatedbyW.J.F.Jenner.DataAnalysis4.1RelationbetweenBuddhistandCultureWhenChineseislearningEnglish,themostbarriersarenotthevocabulary,grammarrulesorthesentencestructure,butarethehabitsofthinkinginEnglish,whichleadstomanydifferenthabitsofmindinlearningEnglish.ThispaperistofocusondiscussingtheeffectsofculturaldifferencesintranslatingChineseBuddhisttermssintoEnglish.Anylanguageisatoolforexpressinghabitsofmind,principalmeansforinter-culturalcommunication.Asapartoflanguage,theyaretheessenceofculturalcharacteristics.So,Buddhisttermsareembodimentofculture.Theyinvolveacountry’shistory,geography,localconditions,customsandculturalbackground.ItisveryimportantusethesetermscorrectlyandmakesclearthecomplicatedrelationbetweenBuddhisttermsandtheirrelativebackgroundofculturalknowledge.So,whiletranslatingBuddhistterms,itisgreatlynecessarytomakeuseoftheculturalknowledge.Therefore,thispaperistorevealthedifferencesofChineseandWesternculturesinvariouslevelswithmanyexamplesofBuddhistterms.Differentpeoplefromdifferentculturesmayhavedifferentunderstandingsofthesamesentenceiftheyknowlittleaboutthetargetcultures.4.2DifferentlivingcircumstanceBuddhisthavetightrelationshipswithpeople’slives.Itishardlybeingdeniedthatcultureisdeterminedbygeographicalenvironment.Thenaturalenvironmentincludesreligions,geographicalposition,climate,andecologicalcondition.Modeofthinkingandbehavingisformedasaside-productoftheirinteractionwiththeenvironment.4.3DifferenthistoricalallusionBuddhismisbelievedtohavebeenintroducedinChinain67A.D.bytheimmigrantsfromCentralAsia,India,andPersiaduringthereignoftheHanDynastyfromHotang(CentralChina).ItwasintroducedatatimewhenConfucianismandTaoismwerepredominantandequallyrivaledtheIndianreligiousandculturalpluralism.WiththecollapseoftheHanDynastyaround220A.D.andtheconfusionwhichfollowed,BuddhismwasinitiallyintroducedandwasconfinedtothemembersoftheChineseroyaltyandaristocracy.SomeconsidereditascorruptformofTaoism.DuringtheThreeKingdomPeriod,BuddhismwasstudiedasasubjectassuchLuoyang,inNorthChina,becameamajorcenterintranslationoftheBuddhistscriptures.Buddhism’soriginintheWestcanbetracedbacktotheinitialencountersbetweentheHellenesicandBuddhistartwhicheventuallyledtotheemergenceoftheGreco-BuddhistartinGandhara.However,theeffusionofinformationonBuddhismwassporadicuntilthetranslationofthe“JatakaTales”intoSyriacandArabicduringthe8thcentury,andthetranslationofanaccountoftheBuddha’slife(titledBarlaamandJosaphat)toGreekbyJohnofDamascus.John’sworkissaidtohavebecomeverypopularbythe14thcentury./buddhism-in-china/4.4DifferentreligionsandbeliefsConfucianism,TaoismandBuddhismarethethreemajorreligionsinChina,althoughitistruetosaythatConfucianismisaschoolofphilosophyratherthanareligion.BuddhismisthemostimportantreligioninChina.ItisgenerallybelievedthatitwasspreadtoChinain67ADduringtheHanDynasty(206BC-220)fromHotaninXinjiangtoCentralChina.DuringitsdevelopmentinChina,ithasaprofoundinfluenceontraditionalChinesecultureandthoughts,andhasbecomeoneofthemostimportantreligionsinChinaatthattime.WhilewesternreligionsarecenteredonthebeliefinoneGod,manybelieversofeasternreligionsseektofindenlightenmentbylookingwithinthemselves./intro/religion/buddhism//605westr.html4.5StrategyofBuddhisttermsTranslationDifferentnatureofculturecanbereflectednotonlyinEnglishBuddhisttermsbutalsoinChineseBuddhistterms.Inthecourseofforeignlanguagelearning,wearesupposedtomasterthelanguageandthehabitualpatternofthinkingaswedoinournativelanguage.4.5.1LiteraltranslationLiteraltranslationdoesnotmeantotranslatewordforword,buttoreserveBuddhisttermsvividlocalcolorsstyleintranslatingontheconditionthat,1)itdoesnotviolatethegrammaticalorsemanticrulesofthereceptorlanguage,2)itwillbeeasilyunderstoodbythereceptor,3)itwillnotbringforthanyfalseorunnecessaryassociations(GuYueguo2021:165).Inotherwords,toexpressitsmeaningwithouttoomuchextension,atranslatorcaneasilyfindoutsomeChineseBuddhisttermscompletelyoralmostequivalentinbothimageandmeaningwiththeEnglishones.InExample1,《西游記》（xiyouji）:JourneytotheWest.(W.J.F.Jenner2021,9787119017785)InExample2,斜月三星洞(xieyuesanxingdong):TheCaveoftheSettingMoonandtheThreeStars.(W.J.F.Jenner,17)InExample3,妄想（wangxiang）:Wildthoughts(W.J.F.Jenner,420)InExample4,落塵(luochen):Dust.(W.J.F.Jenner,476)InExample5,<<定心真言>>(dingxinzhenyan):TrueWordstoCalmtheMind(W.J.F.Jenner,214)Inexamples1-5areprovidetoillustratethestrategyofparaphrase.Thatistosay,formthoseexamples’paraphrasemakealiterallytranslation,isoneofthemostcommonstrategiesinthetranslationofBuddhistterms.Literaltranslationisnotonlyfaithfultothecontentandstyleoftheoriginal,butalsohelpfultokeepthelocalcoloroftheoriginallanguageandtocreatevividimagesoflocalcultureintermsofreaders.SomeofthemsoundsolikereadyEnglishBuddhistterms.ThoseshowthatthroughtranslatingsourcelanguageBuddhistterms,newBuddhisttermscanbeintroducedintothereceptorlanguage.4.5.2EquivalenttranslationSomeEnglishandChineseBuddhisttermsareequivalentinbothformandcontent.Theysharemoreorlessthesamemeaning,butsimilarrhetoricalflavor.UsingreadyBuddhisttermsinthereceptorlanguagewillsavealotoftrouble.Sotheycanbetranslatedequivalently.InExample6《心經(jīng)》(xinjing):HeartSutra(W.J.F.Jenner,457)InExample7須菩提祖師(

xupudishizu):PatriarchSubhuti.(W.J.F.Jenner,17)InExample8南無(wú)釋迦葉(nanwushijiaye):KasyapaBuddha.(W.J.F.Jenner,203)InExample9菩薩（pusa）:Bodhisattva(W.J.F.Jenner,259)InExample10法(fa):Dharma(W.J.F.Jenner,298)InExample11舍利子(shelizi):Sariputra(W.J.F.Jenner,296)InExample6to11,usethereadyBuddhistterms,thisstrategyiswidelyusedbytranslatorsanditismaybetheirfirstchoice.Inthisway,thetranslationintargetlanguagecanbeeasilyappreciatedbythenativeEnglishspeakers.Thehumanhavethecommontheknowledgeviewsoftheworld.Onethingnoteworthyisthat,theremaybeseveraltranslationsforoneBuddhisttermsandthetranslationstrategiestoEnglishBuddhisttermscanbeoverlappingsometimes.Ofcourse,ChineseandEnglishcanbesoparallelissometimes,mostofthetimesChineseandEnglisharequitefarapartfromeachother.Itisprovedbythefollowingstrategytranslation.4.5.3FreetranslationHowtochoosetheoptimalstrategiesaccordingtotheculturaldifferences?Thereisnofixedanswer.Mr,LuDianyang,oneoftheFamousChinesetranslators,said,‘Translateliterally,ifpossible,orelseturntofreetranslation.(如果可能，就直譯；否則就采取意譯)?！瓸asefreetranslationonliteraltranslation.’(直譯基礎(chǔ)上的意譯)isalmostthecommonviewinChinatranslationsystem(Mao，2021:304).WhenaChineseBuddhisttermliterallywillleavethereceptorataloss,showsthatnotallChineseBuddhisttermshavetheirequivalentEnglishones.So,freetranslationisusedonthebasisoffaithfulnesstotheoriginal.InExample12靈臺(tái)方寸山(

LingTaiFangCunShan):SpiritTowerHeartMountain,方寸,isdescribingthesizeofaheart,sothetranslationversionisHeartMountain.(W.J.F.Jenner,17)InExample13萬(wàn)劫難逢(wangjienanfeng):couldnotbefoundinabillionyears.(W.J.F.Jenner,101)InExample14菩提(puti):Enlightenment.(Gu,2021:32)InExample15元神(yuanshen)Spirit-Nature(W.J.F.Jenner,32)InExample16名生死始，法相如(shengmingsishi,faxiangru):Itiscalledthebeginningoflifeanddeath:Suchistheappearanceofthings.(W.J.F.Jenner,101)4.5.4Literal/freetranslationaddingnotesNoteisneededifthemeaningisstillnotcompletelyunderstandabletothereadersofthetranslation,whichcanberegardedasaparaphraseoftheBuddhistterms.InExample17:舍利國(guó)中金象彩，浮屠塔里玉毫斑(sheliguozhongjinxiangcai,fututaliyuhaoban)Wherehisgoldenimageshinesinthesacredland(thisisnottalkingaboutacountry),Andthejadehairgleamsinthepagoda.”(W.J.F.Jenner,457)InExample18:此乃修真之總經(jīng)，作佛之會(huì)門也(cinaixiuzhenzhizongjing,zuofuzhihuimenye)Thissutraisthekernelofthecultivationofthetruth,anditisthegatewaytobecomingaBuddha.(W.J.F.Jenner,296)InExample19:廣大真如登彼岸，誠(chéng)心了性上靈山(guangdazhenrudengbian,chengxinliaoxingshanglingshan)Howtrueitisthat”Gothreemilesfromhome,andyou’reinanotherland,wehavenothingasgoodasthisinourcountry.(W.J.F.Jenner,226)5ResultsandSuggestions5.1ResultsThispapermakesastudyonChineseBuddhistTermstranslationinJourneytotheWestonthebasisofacomparativeanalysisbetweenChineseversionandtheircorrespondingEnglishversion.Forpreviousexamples,fourstrategiesareemployedinthetranslationprocess.Theyare1)literaltranslation,2)UsingreadyEnglishwords(Equivalent),3)Freetranslation,4)literaltranslationaddingnotes(freetranslationaddingnotes).Thefirstthreeismoreoftenusedthanthelast.Useliteraltranslation.ThisstrategyistouseanBuddhisttermsverysimilarinitsformandmeaningtothesourcelanguageBuddhistterms.TheyareillustratedbyInExample1,《西游記》（xiyouji）:JourneytotheWest.(W.J.F.Jenner2021,9787119017785)InExample2,斜月三星洞(xieyuesanxingdong):TheCaveoftheSettingMoonandtheThreeStars.(W.J.F.Jenner,17)InExample3,妄想（wangxiang）:Wildthoughts(W.J.F.Jenner,420)InExample4,落塵(luochen):Dust.(W.J.F.Jenner,476)InExample5,<<定心真言>>(dingxinzhenyan):TrueWordstoCalmtheMind(W.J.F.Jenner,214)LikeasExamples1to5indicatethatthisstrategyiswidelyusedbytranslators.UsingreadyEnglishBuddhistterms(Equivalent).Thisstrategyoftenistranslatorfirstchoice.ChineseBuddhisttermssandEnglishBuddhisttermssaresimilarrhetoricalflavour.UsingthereadyBuddhisttermssinthereceptorlanguagewillsavelotsoftimesandtrouble.Examples6to11,likeInExample11舍利子(shelizi):Sariputra(W.J.F.Jenner,296)Itismucheasierforwesternerstounderstand.Freetranslation.WhenBuddhisttermscanbedealtwithtranslatedliterallyisimpossibleornoreadBuddhisttermssinthereceptorlanguagecanbefound.ResortfreetranslationtobringouttheimpliedmeaningofandBuddhistterms.InExample12靈臺(tái)方寸山(LingTaiFangCunShan):SpiritTowerHeartMountain,方寸,isdescribingthesizeofaheart,sothetranslationversionisHeartMountain.(W.J.F.Jenner,17).Comparetheliterallytranslateversion:‘SpiritandsquareinchMountain’ThatreaderisveryeasilyintroubleBut‘SpiritTowerHeartMountain.’isthetermsreallymeaning.Examples12to16justlikeso.Literal/Freetranslationaddingnotes.Examples17to19toshowthatforsomeChineseBuddhistterms,therenderingEnglishBuddhisttermssstilldifficulttocomprehendforEnglishreaders.Theculturalvaluesandbackgroundknowledgeshouldpayspecialattention.ThisstrategyisveryhelpfulforthewesternreadersgettheconnotationbehindtheChineseBuddhistterms,utterlytoknowtherealrichoriginalmeaning.5.2SuggestionsSo,onlyknowingtwolanguagesisnotenoughintheprocessoftranslation.Itisalsoneededtobeacquaintedwiththetargetcultures.Theauthorisatranslatorshouldnotonlygraspthecorrectandexactmeaningitexpresses,butalsoneedtounderstandtheculturalinformationitimplies.OnlyifhavegoodknowledgeaboutthecultureandtheoriginalBuddhisttermss,thetranslationprocessiswithgreatfacility.Additionally,mostoftheBuddhisttermshaveafigurativemeaningandculturaldifferences.AgoodmasterofthestructureandfunctionofChineseBuddhisttermsisalsoakeytofaithfultranslation.Finally,Chinesearecolorful,forcibleandthought-provoking.WhenitcomestothetranslationofEnglishwords,thecultureimplicationandthelanguagecontextareveryimportantandtheculturalapproachplaysaveryimportantroletoachievemoreaccurateandsatisfactorytranslations.Ultimately,theauthorstronglysuggeststhatatranslatorshouldtryeveryefforttopreservetheflavorandimageoftheoriginalmeaninginculturalapproachwhentranslatingEnglishBuddhisttermsinthebookofJourneytotheWest.6.ConclusionTranslatethesameBuddhistterms,differenttranslationstrategiesmustbeconsiderate.AtranslatorshouldemploydifferentBuddhisttermstranslationsinconsiderationofvariouscontextualandculturalsituations.Tosumup,EnglishBuddhisttermsarethevaluableofthelanguage.TheyformanimportantpartoftheEnglishvocabulary.Theyreflectthecharacteristicsofanationandaculture.Therefore,EnglishBuddhisttermsarecolorful,forcibleandthought-provoking.WhenitcomestothetranslationofEnglishBuddhistterms,thecultureimplicationandthelanguagecontextareveryimportantandtheculturalbackgroundplaysaveryimportantroletoachievemoreaccurateandsatisfactorytranslations.SoasanEnglishteacheroranEnglishlearner,itisusefulandhelpfultounderstandandlearnabouttheculturaldifferencesbetweenEnglishBuddhistandChineseBuddhist.ItcanhelpustogetridofthebigbarriertounderstandingtheoriginalEnglishandChineseliterature.TheanalysisoforiginscausingdifferentBuddhisttermsaticexpressionsandculturaldifferencesinthisarticlecanprovideawayforustounderstandBuddhisttermscorrectlyandusethemincross-culturalcommunicationpreciselyandaccurately.Thatistosay,thereisnopointsayingthatonestrategyisbetterthantheother.Solongastheycanservetheintendedfunctionofthetextinthetargetlanguage,eachofthemhavetheirroleintranslation.Strivetoresearchthebestbalancepointinthosetranslatestrategies,armistoselectthebestsuitabletranslatestrategytouseinChineseBuddhisttermsinthebookofJourneytotheWesttranslation.Inpractice,morefieldaboutBuddhisttermslikescreenculture,numeraletc.isbeingtostudy.ThroughtranslatingsourcelanguageBuddhistterms,newBuddhisttermscanbeintroducedintothereceptorlanguage;oncethosenewBuddhisttermsareacceptedbyalargemajorityofthespeakersofthereceptorlanguage,thatachievetoboostthecross-culturecommunication.Bibliography(明)吳承恩(2021),《西游記》中華書局出版社(明)吳承恩|譯者:詹納爾(W.J.F.Jenner)(2021),Journey

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外文出版社Appendix:ChineseBuddhisttermssandTheirTranslations1,此山叫做靈臺(tái)方寸山,山中有座斜月三星洞.(5頁(yè),第一回)ThismountainistheSpiritTower2,鴻蒙初辟原無(wú)姓,打破頑空須悟空..(6頁(yè),第一回)WhentheGreatVaguenesswasseparatedtherewerenosurnames;Tosmashfoolishemptinesshehadtobeawakenedtoemptiness.(page21,the1chapter)3，悟徹菩提真妙理斷魔歸本合元神（第2回首標(biāo)題）HeBecomesAwareoftheWonderfulTruthofEnlightenment,ByKillingtheDemonHeRealizesHisSpirit-Nature4，我以甚深般苦，遍現(xiàn)三界。根本性原，畢竟寂滅。同虛空相，一無(wú)所有。殄伏乖猴．是事莫識(shí)。名生死始，法相如?！?38頁(yè),第8回)Withmydeepinsight,IsurveyedtheThreeWorlds.Theoriginofnatureisultimatelyemptiness,Likethegreatvoid,containingnothingatall.Thesubjectionofthisevilmonkeywasamysterybeyondunderstanding.Itiscalledthebeginningoflifeanddeath:Suchistheappearanceofthings.(page101,the8chapter)5,禪心朗照千江月，真性情涵萬(wàn)里天(39頁(yè),第8回)Themeditatingheartshineslikethemooninathousandrivers;Thetruenatureembracestenthousandmilesofsky.(page104,the8chapter)6,心生,種種魔生;心滅種種魔滅.(66頁(yè),第13回)Whentheheartandmindlive,everykindofevillives;butwhentheyareextinguished,evilisextinguishedtoo.(page191,13