世界汉学中心现为“重勘百部‘一带一路’汉学经典”项目书籍Studies on the The Buddhāvataṃsaka-sūtra and the Huayan school of Chinese Buddhism （《关于〈华严经〉和中国佛教华严宗的研究》）寻求中文译者。

书籍名称：Studies on the The Buddhāvataṃsaka-sūtra and the Huayan school of Chinese Buddhism （《关于〈华严经〉和中国佛教华严宗的研究》）

作者：Imre Hamar （郝清新）

书籍简介：本书收录了郝清新（Imre Hamar）25 年来在期刊、会议论文集或编辑书籍中发表的文章，他是国际公认的研究中国佛教，尤其是研究中国佛教华严宗的学者。本书按照这些文章所围绕的三个主题编排。第一章收集了对《华严经》的研究，该书在中国佛教中译为《华严经》，英文名为Flower Ornament suture。《大乘起信论》卷帙浩繁，对中国佛教的形成和华严宗的创立与发展产生了重大影响。本章包括对《华严经》的起源和结构、敦煌发现的手稿、中心教义及其与中亚和于阗国佛教的关系的研究。第二章介绍了中国华严宗的发展和主要教义，以及华严宗对印度瑜伽行派哲学的理解和对中国孝道观的采纳。第三章重点介绍了华严宗四祖澄观（738-839 年）的生平和学说，澄观为《华严经》撰写了极具影响力的注释，并在中国社会中扮演了重要角色，因为他是多位皇帝的老师，与高级官员关系融洽。

作者介绍：匈牙利罗兰大学副校长、东亚研究所所长、汉学系系主任、日本学系系主任。2011年获得孔子学院总部“先进个人”荣誉称号。主要研究领域：中国佛教华严宗之历史及哲学、中国宗教历史。

语种：英译汉

字数：预估10万（英文）

要求：英译汉，汉语母语译者，熟悉中国佛教，有翻译经验者优先。

样章翻译截止日期：2024年2月25日

注：申请时请将翻译文字及以往作品和个人简历发送至lijiajia@cctss.org，邮件标题格式“《关于<华严经>和中国佛教华严宗的研究》汉语翻译”，联系人：李佳佳。

翻译样章：

Fazang and Chengguan represent the scholar-monk lineage of Huayan Buddhism that emphasized a scholastic interpretation of the Avataṃsaka-sūtra in which religious practice seems to be only secondary. However, the famous Huayan hermit Li Tongxuan 李通玄 (635-730), who was worshipped as a saint by the people even though he was not an ordained monk, was less scholastic in his writings on the Avataṃsaka-sūtra. Kojima Taizan argued that Li Tongxuan represented the Wutaishan 五台山 lineage of the Huayan school, which stressed religious practice. Although Seunghak Koh has disproved Kojima’s claims by showing that Li Tongxuan had no close relation with Wutaishan, his Huayan can still be described as practice-oriented.

Li Tongxuan advocated the practice of no practice based on the idea that all sentient beings are originally enlightened and there is no difference between the sacred and the ordinary, stating that the absolute and the ordinary are both real (zhen su ju zhen 真俗俱真) in the one true dharma-dhātu (yi zhen fajie 一真法界).  He rejected temporal causality, which would imply the need for assiduous religious cultivation before attaining buddhahood, and instead proposed the simultaneity of cause and effect (yinguo tongshi 因果同時).While Fazang and Chengguan stated that due to the mutual unobstruction, one level of the bodhisattva path can include all the other levels, Li Tongxuan claimed that the fifty-two stages are only expedient means and that in reality each level is identical with the Buddha and the Buddha is identical with all levels (zhuwei ze fo fo ze zhuwei 諸位則佛佛則諸位). He says that Mañjuśrī represents the cause, while the Buddha of immovable wisdom is the result. However, the cause and result are not different in terms of essence (yinguo tongti wu er 因果同體無二).

At the stage of the ten faiths, which as we saw comes at the beginning of the fifty-two stages, the practitioner must believe that his mind is not different from the buddhas’ who come from the ten directions. Li Tongxuan says that after this, faith is born in the practitioner, and he will have a vision of the way at the first level of the ten abidings. Traditionally, this vision is seen as arising at the first ground when the mind of enlightenment is created. However, Li stresses that ordinary people can attain buddhahood by seeing their true nature at the first stage of the ten abidings just after they have passed through the levels of ten faiths, and that later they only deepen this wisdom.