范文一:丝绸之路上的人物故事
丝绸之路上的?人物故事
出使西域的张骞公元前?138?年,张骞奉命率人?前往西域,寻找并联络曾?被匈奴赶跑的?大月氏,合力进击匈奴?。张骞一行从长?安起程,经陇西向西行?进。他们来到河西?走廊一带后,被占据此地的?匈奴骑兵发现?。张骞和随从一?百多人全部被?俘。
匈奴单于知道?了张骞西行的?目的之后,把他们分散开?去放羊牧马,并由匈奴人严?加管制。还给张骞娶了?匈奴女子为妻?,一是监视他,二是诱使他投?降。但是,张骞坚贞不屈?。
整整过了十一?个春秋,张骞才乘机和?他的贴身随从?甘父一起逃走?,离开匈奴地盘?,继续向西行进?。历尽千辛万苦?,终于越过沙漠?、戈壁,翻过冰冻雪封?的葱岭(今帕米尔高原?),来到了大宛国?(今费尔干纳)。国王热情地接?见了张骞,并帮助他先后?到了康居(今撒马尔罕)、大月氏、大夏等地。但大月氏在阿?姆河上游安居?乐业,不愿再东进和?匈奴作战。张骞未能完成?与大月氏结盟?夹击匈奴的使?命,却获得了大量?有关西域各国?的人文地理知?识。
张骞在东归返?回的途中,再次被匈奴抓?获,后又设计逃出?。于13年后回?到长安。这次出使西域?,使生活在中原?内地的人们了?解到西域的实?况,激发了汉武帝?“拓边”的雄心,发动了一系列?抗击匈奴的战?争。
公元前119?年,汉王朝为了进?一步联络乌孙?,断“匈奴右臂”,便派张骞再次?出使西域。这次,张骞带了三百?多人,顺利地到达了?乌孙。并派副使访问?了康居、大宛、大月氏、大夏、安息(今伊朗)、身毒(今印度)等国家。但由于乌孙内?乱,也未能实现结?盟的目的。汉武帝派名将?霍去病带重兵?攻击匈奴,消灭了盘踞河?西走廊和漠北?的匈奴,建立了河西四?郡和两关,开通了丝绸之?路。
张骞不畏艰险?,两次出使西域?,沟通了亚洲内?陆交通要道,与西欧诸国正?式开始了友好?往来,促进了东西经?济文化的广泛?交流,开拓了丝绸之?路,完全可称之为?中国走向世界?的第一人。
投笔从戎的班?超 “大丈夫无它志?略,犹当效傅介子?、张骞立功异域?,以取封侯,安能久事笔研?间乎,”(《后汉书?班超传》)
匈奴是中国北?方的游牧民族?,善骑射,骠悍骁勇,进如鸟飞,顷刻毕至,退如烟云,须臾消逝,每当秋高马肥?,即四下掳掠,中原一带不堪?其扰。西域一带有五?十余小国,全被匈奴控制?,要有效抵御匈?奴的侵扰,就必须控制西?域各国,斩断匈奴的臂?膀。
公元73年,班超随奉车都?尉窦固出击匈?奴,并奏请明帝派?遣他出使西域?。先到鄯善,国王先恭而后?倨,班超推断匈奴?也派使
者来了?。情势非常危急?,只有先下手为?强。班超集中随从?36人,乘夜火烧匈奴?使者的住所,杀死30余人?,烧死100余?人,鄯善国举国震?恐,首先归汉。接着,班超马不停蹄?出使于阗、疏勒,镇服两国,又粉碎了受匈?奴指使的焉耆?、龟兹两国的进?攻,恢复了与汉朝?中断了65年?的关系。
班超决心长期?留驻西域,从公元87年?起,又陆续平定了?莎车等国的叛?乱,击退了大月氏?王朝7万人的?进攻,保护了西域南?道各国的安全?及“丝绸之路”的畅通。公元91—94年,龟兹、姑墨、温宿、焉耆、尉犁、危须等国先后?臣服归汉,西域大小50?国全部归属,汉章帝封班超?为定远侯,西域从此安定?,匈奴不敢南下?。
班超在西域3?2年,纵横捭阖,使西域与内地?联为一体,为中华民族的?基业立下了丰?功伟绩。
西天取经的玄?奘 玄奘是唐代著?名的高僧,虔诚的佛教徒?,杰出的翻译家?,也是享有世界?声誉的旅行家?和最全面地记?述古代丝绸之?路沿途情况的?伟大著作家。贞观三年,他深感佛说分?歧,难得定论,“誓游西方”,到佛教的发源?地天竺(古印度)取经,探求答案,“以释众疑”。贞观十七年,带657部经?论返归长安,
受到热烈欢迎?。唐太宗将他安?置在太子李治?修建的慈恩寺?译经,又在寺内专门?修建佛塔一座?,收藏他带回的?经典,这就是现在西?安的大雁塔。
玄奘从西域丝?绸之路的中道?出国,从西域南道回?国,历时17年,游历三十多个?国家,行程五万余里?,大大促进了中?原与西域、中国和印度等?国之间的文化?交流。他的《大唐西域记》记叙了沿途见?闻,为我们了解西?域、中亚、巴基斯坦和印?度的历史情况?,了解丝绸之路?的面貌提供了?极为宝贵的资?料,是一部闻名世?界的历史地理?名著,具有重大科学?价值。玄奘精通梵、汉两种文字,其译著准确翔?实,开一代新译风?,并培养了许多?翻译精英,使盛唐的翻译?水平达到了相?当的高度。玄奘和日本、新罗(朝鲜)的佛学者还有?传承关系,在国际上亦有?重大影响。
他西行取经的?事迹,在民间广为流?传,变成了神话,后来经明代作?家吴承恩写成?小说《西游记》。唐僧及其弟子?孙悟空、猪八戒、沙和尚成为家?喻户晓的文学?形象。玄奘实为我国?古代一位在世?界史上和国际?交往中享有极?高声誉的历史?人物。
范文二:丝绸之路的相关资料doc
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岸的广大地区。之路后来,史学家把沟通中西方的商路称之路。 历历 历历历历历历历
因其上下跨越史历历 2000历历历历历历历历历历历历多年,及路与海路,所以按史划涉
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地区的地理景差异很大,人又把它分历历历历“历”“历”“历草原森林路、高山峡谷路和沙
漠洲路历历” 历历历历历历历历历历历历历历历历历历历历历历历。是古代中国沿商路出的代表性商品,而作交的主要回商品
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漠洲路是北方路的主历历历历历历历历历历历历历历历历 干道,全7000 历历多公里,分、中、西 3 历历历历历历历历历 段。段自安至敦煌,1历历历历历历历之中西段相定,但洛阳、安以西又分历历历历历历 3 历历历 历历历历历历历历历历历历历历历历:所路?北由安,由洛阳,、沿渭河至虢历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历,今宝,,汧,今,,越六山固原和海原,沿祖河,在靖渡黄河至姑臧,今武威,,路程短历历历 历历 历历之路,沿途供条件差,是早期的路。?南历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历由安,由洛阳,沿渭河、上邽,今天水,、狄道,今洮,、枹罕
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由历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历掖酒泉、瓜州至敦煌。中段。敦煌至葱,今帕米,或怛斯,今江布,
历历历历历历历历自玉之路光欣20 历 历历历历历历历历历历历历历历历历历历历历历历历、阳出西域有两道:从鄯善,傍南山北,波河西行至莎历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历南道,南道西逾葱出大月氏、安息。自前王庭,今吐番,,随北山,波河西行至疏勒,今喀什,北道。北道西历历历历历历历历历历历历历历历历历历历历历历逾葱出大宛、康居、奄蔡,黑海、咸海,。北道上有历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历两条重要岔道:一是由焉耆西南行,穿塔克拉干沙漠至南道的于 历历历历历历历历历历历历历历历历历历历历历历历历历历历历历,一是从,今,西行姑墨,阿克,、温宿,什,,翻拔达历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历,里山口,,赤谷城,首府,,西行至怛斯。由于南北两道穿行在白历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历堆、哈拉和塔克拉干大沙漠,条件劣,道路。在北道之北另一道隋唐成一条重要通道,称新北道。原来的北道历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历改称中道。新北道由敦煌西北行,历历 历历历历历历、,伊吾,哈密,、蒲海今巴里坤湖,北庭,吉木,、台,半泉,?,历历ɑ舫?历历历Z历历历历历历历历历历历历历历历叶,托克克,至怛斯。西段。葱,或怛历历历历历历历历历历历历历历历历历历历历历历斯,至。路西及范广,涉包括中、南段、
西和欧洲,史上的国家历历历历历历历历历历历历历历历历历历历历历历众多,民族系,因
而路常有化,大历历历历历历历历历历历历历历历历 体可分南、中、北3 历历 道:之路?南道由葱胛校叫伎采街?箍历历历历历历历历历历历历历Σ历历历历历历历历历历历历历历历历历蠓至兀刖嵌晃兄,~梁
,,吹械老嗷幔历历历历?历历历历历历历历历历历历历历历透翊?舐硎扛写刂,段鞫倩程兀
珊,蘼恚硪幌影咨舷碌涎恰历历历历历历历历历历历历历历历历历历??中道,北道,越历历历历历历历历历历历历葱至氏城西北行,一条与南道会,一条德历历 历历历历历?黑北新道也分与南道会。两支,一汗,今历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历干,、康,今撒罕,、安,今布哈拉,至木鹿与中道会西行,一怛斯沿河西北行,历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历咸海、里海北岸,至速海岸的塔那,由水路刻赤,抵君士坦丁堡,今伊斯坦布历 历历历历历历历历历历历历历历历历历历历历历海上路,。起于秦,于隋唐,盛于宋元,明初达到历历历历历历历历历历历历历历历历历历历历历峰,明中叶因海禁而衰落。海上路的重要起点有番禺,后改称广州,、登州,今烟台,、历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历州、明州泉州、刘家港等。同一朝代的海上路起点可能有两乃至更多。历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历历模最大的港口是广州和泉州。广州从秦直到唐宋一直是中国最大的商港。明清之路路行海历 历历历历 历历历历历历历历历历历禁,广州又成中国唯一外放的港口。泉州端历历历历历历历历历历历历历 于唐,宋元成方第1 历历历历历历大港。代海上路,亦可分三大航:?洋航历 历历历 历历历历历历历历?由中国沿海南港至朝、日本洋航。由中国沿海港至历历历 历历历历 南国。?西洋航由中国沿海广港至南、阿州拉伯和非沿海国。、泉州在唐、宋、元,历历历历历历历历历历历历历历历历历历居的外商多达万人,乃至十万人以
上。路意之路的历历历历历历历历历历历历历历历历历历历历历历历辟是人文明史上的一个大
历历历历历历历历历历历历历历历历历历历历历,也是古代西方最的国交通路,它是路沿
多民族的共同造历历历历历历历历历历历历历历历历历历历,所以又称之友之路。在路上起
居历历历历历历历历历历历历历历历历历历历历和运作用的大宛国、康居国、印度人、安
息国、阿拉伯国、西突厥国、身毒国等中国的西运作出了重历历历历历历历历历历历历大历历历历历历历历历历历历历历历历历历 献,但也争路易生多次争2历历斗,尤以波斯与历历历历历历历历历历历历历之的斗争最激烈。史迹
范文三:传播丝绸之路文化的杰出人物
鸠摩罗什,出生于古代西域的龟兹国,是东晋时后秦的一位高僧,译经家。 他7岁随母出家,初学小乘经典。9岁随母赴?宾(今克什米尔地区)从盘头达多诵读杂藏、阿含等经。12岁与母返龟兹途中,在疏勒驻留年余,修习阿毗昙及六足论,从大乘僧人?莎车王子须利耶苏摩诵读《中论》?《百论》和《十二门论》,复从佛陀耶舍授读《十诵律》等。后佛陀耶舍一直和他合作翻译佛经。鸠摩罗什为人开朗,秉性坦率,虚己善诱,专以大乘教人,而善于辨析义理,应机领会,独具神解。罗什回龟兹后,广习大乘经论,讲经说法,成为中观大师,名声大震西域,在汉地也有传闻。前秦建元十八年(382),苻坚遣吕光攻伐焉耆,继灭龟兹,劫鸠摩罗什至凉州。三年后,姚苌杀苻坚,灭前秦,吕光遂割据凉州,自立为凉主,鸠摩罗什随吕光滞留凉州近17年。后秦弘始三年(401),姚兴攻伐后凉,亲迎鸠摩罗什入长安,入逍遥园西明阁,以国师礼待,并在长安组织了规模宏大的译场,请鸠摩罗什主持译经事业。此后10多年间,鸠摩罗什悉心从事译经和说法。 鸠摩罗什及其弟子含辛茹苦历经12年,译出佛经共74部,834卷。鸠摩罗什羁留凉国17年,对于中土民情非常熟悉,在语言文字上能运用自如,又加上他原本博学多闻,兼具文学素养,因此,在翻译经典上,自然、生动,契合妙义,在传译的里程上,缔造了一番空前的盛况。 鸠摩罗什是中国历史上伟大的高僧,是中国佛教史乃至思想文化史上一位非常杰出的人物。鸠摩罗什“删去原文繁重”,“不拘原文体制”,“变易原文”,他译出的佛经在内容的表达、词语的应用等方面都达到了前所未有的水平。印度佛教最主要、最重要的经典,鸠摩罗什都通过翻译把它们介绍到了中国,对中国的佛教发展起到了重大的作用。 Kumarajiva, born in Qiuci, was an eminent monk and translator of Buddhist scriptures of Later Qing Kingdom. Kumarajiva became a monk with his mother at the age of seven and went Jibin (in Kashmir) at the age of nine. He studied Theravada Buddhist scriptures at first read Agama and other scriptures in Jibin. On his way back to Qiuci together with his mother, he stayed in Shule for more than a year, and in this period he studied Mahayana Buddhist scriptures after monks, the prince of Shache Kingdom, and Buddhayeshe. He cooperated with Buddhayeshe in his translation in later years. Kumarajiva was cheerful, frank, modest, and keen on teaching people with Mahayana Buddhism. He was good at analysis and quick to learn and often had his special understanding of the Buddhist scriptures. After he returned to Qiuci, he studied Mahayan Buddhist scripture extensively, preached Buddhism to the people, and became a famous master in west area, even known to people in Central China. In 382, Qiuci Kingdom was conquered by Fu Jian and Kumarajiva was brought to Liangzhou and there he stayed for about 17 years. In 401, he was greeted to Chang’an by the king himself of Later Qin and treated as king’s teacher. He lived in Chang’an for more than 10 years, leading the large scale translation activities preached to the people. Kumarajiva and his disciples worked hard for twelve years and 74 Buddhist scriptures including 834 volumes were translated into Chinese. Before coming to Chang’an, he had stayed in Liangzhou for 17 years and got to be quite familiar with people’s life in Central China and had mastered Chinese language very well. Kumarajiva was an eminent monk and with his extensive knowledge and good mastery of literature, his translation of Buddhist scriptures read natural, interesting, and meaningful. He created a new milestone in the translation of Buddhist scriptures. Kumarajiva was a great eminent monk in China’s history, and also an outstanding figure in Chinese Buddhist history and thought and culture history. Kumarajiva did not stick to the original languages when he made his translation and the Buddhist scriptures which he translated reached an unprecedented high level in the expression of the content and the usage of words. The main and most important scriptures of Indian Buddhism were translated into Chinese by Kumarajiva and these scriptures played important role in the development of Chinese Buddhism. 法显(334~420) 法显,俗姓龚,东晋司州平阳武阳(今山西临汾地区)人,3岁出家,20岁受具足戒。 他是中国经陆路到达印度并由海上回国而留下记载的第一人,他还参加翻译从天竺取回的佛经《摩诃僧祗律》、《大般泥洹经》等。 东晋安帝隆安三年(399),法显65岁高龄,从长安出发,经河西走廊、敦煌以西的沙漠到焉夷(今新疆焉耆附近),向西南穿过今塔克拉玛干大沙漠抵于阗(今新疆和田),南越葱岭,取道今印度河流域,经今巴基斯坦入阿富汗境,再返巴基斯坦境内,后东入恒河流域,达天竺(今印度)境,又横穿尼泊尔南部,至东天竺,在摩揭陀国留住三年,学梵书佛律。他由东天竺著名海港多摩梨帝(今加尔各答西南之德姆卢克)乘商船到狮子国(今斯里兰卡),留住两年,续得经本,再乘商船东归,中途经耶婆提(今苏门答腊岛或爪哇岛),换船北航。在今山东半岛南部的崂山附近登陆,转取陆路,于义熙九年(413)到达建康(今南京)。 法显到印度是为寻求戒律。他经过了千辛万苦,确实寻到了,其中最重要的是《摩诃僧祗律》40卷。归国后,他同佛陀跋陀罗共同译出。这对于中国当时的僧伽来说,宛如及时春雨,对佛教的发展起到了促进作用。 法显根据自己历时15年远赴印度的旅行经过所撰《法显传》对于世界的影响远远超过了他在译经方面的影响。《法显传》在历代著录中有很多不同的名称,比如《佛游天竺记》、《佛国记》、《历游天竺记传》、《法显记》等。书中记述的地域甚为广阔,对所经中亚、印度、南洋约30国的地理、交通、宗教、文化、物产、风俗乃至社会、经济等状况都有所述及,是中国和印度间陆、海交通的最早记述,是中国古代关于中亚、印度、南洋的第一部完整的旅行记,在中国和南亚地理学史和航海史上占有重要地位。 法显不仅是中国佛教史上的一位名僧,一位卓越的佛教革新人物,也是中国第一位到海外取经求法的大师,是杰出的旅行家和翻译家。 Fa Xian (334-420) Fa Xian was born in a Gong family in Pingyang (Linfen, Shanxi). He went to live in a temple at the age of three and became a full monk at the age of twenty. He was the first recorded Chinese who went to India on the land and returned to China by the sea. He participated in the translation of Maha Sangha against law and other scriptures brought back from India. In 399, at the age of 65, Fa Xian started from Chang’an, crossed Hexi Corridor and the desert in west of Dunhuang, and reached Yanyi (near Yanqi, Xinjiang), and then he went southwestward and reached Yutian (Hetian, Xinjiang) through Taklimakan Desert. There he crossed Congling Mountains and along Indus valley he crossed Pakistan and reached Afghanistan, and then he returned to Pakistan and went eastward to Ganges River valley and reached Tianzhu (India). Then he crossed the south part of Nepal and reached the east Tianzhu and stayed there for three years to study Brahmana and Buddha law. He then got aboard a business ship to Sri Lanka and stayed there for two years and got more Buddhist scriptures. He then got aboard on ship again and landed near Laoshan. In 413, he returned to Nanjing. Fa Xian went India to look for Buddhist law. After a lot of hard work, he found it at last and the most important was the 40 volumes of Maha Sangha against law. He translated the book together with Buddhatuobatuoluo after he returned to China. The law book was like timely rain to sanghas and it played an important function in the development of Buddhism in China. Autobiography of Fa Xian, an account of his experiences in 15 years to and from India, influenced the world much more than the Buddhist scriptures he translated. Autobiography of Fa Xian was recorded with different titles in other books, such as Buddha’s Tour in Tianzhu, Record of Buddha’s Country, Record of the Tour in Tianzhu, and Record of Fa Xian. This book described the geography, transportation, religions, culture, products, customs, and the social and economic conditions of about 30 countries including the Central Asian countries, India, and South Pacific countries. It is the earliest descriptions about the transportation between China and India on the land or by the sea, and the first book in China completely recording the tour in India, South Pacific countries, and Central Asian countries, and it occupies an important position in maritime history and in the history of geography of China and the South Asia. Fa Xian is not only a famous monk in China’s Buddhist history, an excellent religious reformer, but also an outstanding tourist, a translator, and a master to learn Buddhism overseas. 玄奘(602~664) 玄奘,俗名陈?,洛川缑氏(今河南偃师)人,唐代高僧,又称“三藏法师”,是中国佛教法相唯识宗创始人。 玄奘少时因家境困难,跟长捷法师住净土寺,学习佛经五年。在这期间,他学习了小乘和大乘佛教,而他本人偏好后者。613年,11岁的玄奘就已熟读《妙法莲华经》、《维摩诘经》。13岁时,洛阳度僧,玄奘被破格入选。 629年,玄奘从长安出发西行,在途中经兰州到凉州(今甘肃武威),继昼伏夜行,至瓜州,再经玉门关,越过五烽,渡流沙,备尝艰苦,抵达伊吾(今新疆哈密),至高昌国,被高昌王阻留,却毫不动摇,绝食三日,以死明志,坚决西行。后越过葱岭,南下至今阿富汗、巴基斯坦,最终抵达印度。贞观五年(631),抵摩揭陀国的那烂陀寺受学于戒贤。在那烂陀寺历时五年,玄奘备受优遇,并被选为通晓三藏的十德之一。前后听戒贤讲《瑜伽师地论》、《顺正理论》、《显扬圣教论》、《对法论》、《集量论》、《中论》、《百论》以及因明、声明等学,同时又兼学各种婆罗门书。645年,玄奘回到长安,带回经书657部。 回国后,玄奘被唐太宗指定留在长安弘福寺译经。翌年,即贞观二十年(646),玄奘即开始组织翻经译场。首先在弘福寺翻经院进行,其后在大慈恩寺、北阙弘法院、玉华宫等处举行,直至麟德元年(664)圆寂前为止,共19年,先后译出佛典75部,1335卷。所译之经,后人均称为新译。其数量之巨、译文之精美、内容之完备信达,实超前代译师,后更无与伦比。他还口述由辩机执笔完成《大唐西域记》。全书记述高昌以西玄奘所经历的110国和传闻所知的28个以上的城邦、地区、国家的情况,内容包括这些地方的幅员大小、地理形势、农业、商业、风俗、文艺、语言、文字、货币、国王、宗教等,成为研究中亚、南亚地区古代史、宗教史、中外关系史的重要文献。玄奘还把印度的天文、历算、医学、因明乃至制石蜜技术等引入到中国,丰富了中国传统文化的宝库。此外,玄奘又奉敕将《老子》等中国经典译作梵文,传于印度,成为中外文化交流的杰出使者。 Xuan Zang(602-664) Xuan Zang was born in Luochuan (Yanshi, Henan) with a secular name of Chen Yi known as Master San Zang . He was an eminent monk in Tang Dynasty and the founder of one of the main Buddhist Sects. When he was a child, his family was poor and he lived in Jingtu Temple for five years to learn Buddhist scriptures after Master Chang Jie. During this time, he learned Theravada Buddhism and Mahayana Buddhism, and he preferred the latter. At the age of 11, Xuan Zang had been familiar with some important Buddhist scriptures and in 615, at the age 13, he was chosen exceptionally as a monk to Luoyang. In 629, Xuan Zang started from Chang’an and went westward to Liangzhou (Wuwei) via Lanzhou. He rested during the day and walked during the night, and after a lot of hardships, he crossed Hexi Corridor and arrived at Yiwu (Hami, Xinjiang). When he got to Gaochang Kingdom, the King tried to persuade him to stay there. But Xuan Zang was insisted on his westbound mission and on hunger strike for three day to show his determination. He then crossed Congling Mountains and went southward through Afghanistan and Pakistan and reached India at last. In 631, he studied in Nalanda Temple after Jie Xian. In this temple he studied for five years and received preferential treatment. He was chosen as one of the ten learned monks and attended Jie Xian’s class about various Buddhist scriptures and studies and he also learned Branhman book. In 645 he returned to Chang’an, bringing with him 657 Buddhist scriptures. In Chang’an, he was appointed by Emperor Taizong to translate the scriptures. Next year translation group was organized and 19 years were spent on the job. Before he passed away in 664, 75 Buddhist scriptures consisting of 1335 volumes were translated into Chinese. The scriptures translated by Xuan Zang were called New Translation. He transcended his predecessors in both quantity and quality. Record of Tang Monk in the West, dictated by Xuan Zang and written by Bian Ji, described the dimensions, geography, agriculture, business, customs, literature and arts, language, currencies, kings, and religions of the 110 countries he visited and 28 countries or states he heard about. This book is now an important literature to study religion history, China’s diplomatic history, and the ancient history of Central Asian countries. Xuan Zang also introduced Indian astronomy, calendar, medicine, hetuvidya, and some practical techniques into China and enriched Chinese culture. He had also, following the command of the emperor, translated Chinese classics, such as Lao Tzu, into Sanskrit and send to India. 慧超(704~783) 慧超,也作惠超,是唐朝时朝鲜半岛新罗国僧人。 719年,慧超到中国学习佛学,在广州被密教大师金刚智收为弟子。723年,为朝拜五天竺佛迹,由中国南海乘船往印度诸国巡礼,先到东印度,再往中印度、南印度、西印度、北印度,然后前往波斯、大食、大拂林、突厥,经葱岭、疏勒、龟兹、于阗,727年抵达安西,再经焉耆回到长安,历时约15年。其后,慧超在长安复从金刚智学习,并开始翻译《大乘瑜伽金刚性海曼殊利室利千臂千钵大教王经》。780年,在五台山将此经译完。 慧超所作《往五天竺国传》,记述了他在这次长途旅行中所到国家的政治、宗教、文化、风俗、物产、语言等情况。书中描述了唐朝与吐蕃两大势力在西域对峙情况,迦叶弥罗国(今克什米尔)东北有大勃律(今巴基斯坦西北边省之吉尔吉特地区)、杨同等三国属于吐蕃,而与大勃律相邻的小勃律,虽然“衣着、人风、饮食和语音”均与大勃律相同,但归唐朝管辖。慧超还记载了西突厥征服犍陀罗的过程,说这里“兵马总是突厥,土人是胡”。突厥贵族在此称王,受当地文化影响,皈依佛教,“甚敬倌三宝”。慧超还追述了波斯被大食灭亡的大致经历,说大食原是波斯的“牧驼户”,后来背叛波斯,杀波斯王,吞并其国。慧超注意到波斯人擅长经商,有许多波斯胡商从西海(今阿拉伯海)泛舟至南海(今印度以南印度洋水域),向狮子国(今斯里兰卡)“取诸宝物”,亦向昆仑国(今东南亚)“取金”,还航至“汉地”(即中国)贸易。 慧超是8世纪初西域政治形势巨变的见证人。其著作《往五天竺国传》代表了新罗散文的成就,不仅在朝鲜文学史上具有重要价值,对研究中西交通和亚洲有关国家的历史也提供了珍贵的资料。 Hui Chao (704-783) Hui Chao was a monk from Silla in Korea Peninsula. In 719, Hui Chao came to China to study Buddhism and became a disciple of Master Jin Gangzhi in Guangzhou. In order to worship Buddhist relics in India, he took aboard ship from South China Sea and visited the five parts of India. He then went to Persia and many Central Asian countries and in 727, he reached Anxi and after about 15 years he finished his tour and arrived at Chang’an. Later he studied Buddhism again after Jin Gangzhi and at the same time he began to translate a Mahayana Buddhist scripture and finished his work in 780 in Mount Wutai. In his book Record of the Tour in Five Tianzhu, he described the politics, religion, culture, customs, products, and language of the countries he visited. He also described the confrontation situation between Tang Dynasty and Tibet. He said that in northeast of Jiayemiluo (Kashmir), a kingdom called Big Bolv was controlled, together with two other kingdoms, by Tibet while the Small Bolv, although its clothes, customs, food, and voice were the same as those of Big Bolv, belonged to Tang Dynasty. He also described the course the western Turks conquered Gandhara. Turkish nobles were called kings and they were converted to Buddhism because of the influences of the people there and they were awful of ratna-traya. He also recounted the process Persia was replaced by Dashi. He said that Dashi was originally the camel family of Persia and later they betrayed Persia, killed its king and annexed its country. He also noticed that Persians were good st business. Many Persian businessmen sailed from West sea (Arab sea) to South Sea (south Indian Ocean), and got treasures in Lion Country (Sri Lanka) and gold in Southeastern Asian countries. They also went Han’s place (China) to do business. Hui Chao witnessed the great political changes in the Western areas. His book represented the achievement of prose in Silla. It is not only of importance in Korean literature history, but also contains treasure materials for the study of the history of the transportation between the East and the West and the history of concerning countries. 马可?波罗(1254~1324) 马可?波罗,13世纪世界著名旅行家和商人。生于意大利威尼斯一个商人家庭,17岁时,马可?波罗跟随父亲和叔叔,途经中东,历时四年多到达元朝的首都,与大汗忽必烈建立了友谊。 马可?波罗在中国游历了17年,曾访问当时中国的许多古城,到过西南部的云南和东南地区。回到威尼斯之后,在一次威尼斯和热那亚之间的海战中被俘,在狱中口述了大量有关中国的故事,其狱友鲁斯蒂谦写下了著名的《马可?波罗游记》,记述了他在东方最富有的国家――中国的见闻,激起了欧洲人对东方的热烈向往。 马可?波罗的中国之行及其游记,在中世纪时期的欧洲被认为是神话,被当作“天方夜谭”。但《马可?波罗游记》却大大丰富了欧洲人的地理知识,打破了宗教的谬论和传统的“天圆地方”说。同时,《马可?波罗游记》对15世纪欧洲的航海事业起到了巨大的推动作用。意大利的哥伦布,葡萄牙的达?伽马、鄂本笃,英国的卡勃特、安东尼?詹金森和约翰逊、马丁?罗比歇等众多的航海家、旅行家、探险家读了《马可?波罗游记》后,纷纷东来,寻访中国,打破了中世纪西方神权统治的禁锢,大大促进了中西交通和文化交流。同时,西方地理学家还根据书中的描述,绘制了早期的世界地图。 13世纪以前,中西方在政治、经济、文化等方面的交流都是通过中亚这座桥梁间接地联系着。中西交往只停留在以贸易为主的经济联系上,缺乏直接的接触和了解。而欧洲对中国的认识,一直停留在道听途说的间接接触上,他们对中国充满了神秘感和好奇感。《马可?波罗游记》对东方世界进行了夸大甚至神话般的描述,更激起了欧洲人对东方世界的好奇心。这又有意或者无意地促进了中西方之间的直接交往。从此,中西方之间直接的政治、经济、文化交流的新时代开始了。因此,可以说,马可?波罗和他的《马可?波罗游记》为欧洲开辟了一个新的时代。 《马可?波罗游记》掀起了一股东方热、中国流,激发了欧洲人此后几个世纪的东方情结。 Marco Polo(1254-1324) Marco Polo was born in a merchant family in Italy. At the age of 17, he went the Middle East with his father and his uncle and then he spent four years to reach the capital of Yuan Dynasty and established friendship with the emperor Kublai Khan. Marco Polo stayed in China for 17 years and visited many cities and places including the Southeast and Southwest areas. Back in Venice, he was captured in a naval battle and in prison dictated large amount of stories about China and his cellmate wrote the famous Travels of Marco Polo in which his knowledge about the richest country in the East, in China, was accounted and Europeans were provoked to see the East. Marco Polo’s tour in China and his travel notes were regarded as myths or the same as Arab Nights in the medieval Europe. But Travels of Marco Polo greatly enriched Europeans’ geographical knowledge and religious beliefs about universe and traditional beliefs of a round heaven and a square earth were doubted. This book also greatly promoted Europe’s maritime industry. After reading this book, navigators, travelers, and explorers like Colombia came to the East to look for China one after another, thus breaking theocratic imprisonment and increased the transportation and communication between the east and the West. The western geographers drew the early world maps according to the descriptions in this book. Before the thirteenth century, the communications in politics, economy, and culture between the East and the West were made by the bridge of Central Asia. The connection was mainly in economy and there was not direct contact and understanding. Europeans’ knowledge about China was from hearsay and they were curious about this country. In Travels of Marco Polo, the exaggerated and myth-like descriptions about the Eastern world provoked the curiosity in the mind of Europeans and the direct communication was promoted intentionally or unintentionally. A new era of direct communication between the East and the West in politics, economy, and culture was opened. Travels of Marco Polo set off an East hot, and inspired Europeans’ East complex in the follower centuries. 利玛窦(1552~1610) 利玛窦,号西泰,又号清泰、西江,是天主教耶稣会意大利籍神父、传教士、学者,利玛窦是他的汉名。明神宗万历十一年(1583)来到中国居住,在中国颇受士大夫的敬重,被尊称为“泰西儒士”。 利玛窦是天主教在中国传教的开拓者之一,也是第一位阅读中国文学并对中国典籍进行钻研的西方学者。他除传播天主教教义外,还传播西方天文、数学、地理等科学技术知识。1610年5月11日,利玛窦因病卒于北京,在中国历史上,皇帝第一次允许了一个外国人在中国领土安葬。 利玛窦来到中国后,先后在肇庆、韶州、南昌、南京建立了传教驻地,出版了第一份中文世界地图,并用中文和神父罗明坚起草了第一部《祖传天主十诫》,出版了第一部中文著作――《交友论》。1601年,利玛窦作为欧洲使节被召进紫禁城。 1602~1605年,利玛窦做了很多伟大的功绩。出版了第三版中文世界地图,起名为《两仪玄览图》,以及其他著作如《天主实录》、《天主教要》和《二十五言》。1607年,利玛窦与朋友徐光启合作,出版了欧几里德《几何原本》前六回的译本。1608年,印刷《畸人十篇》,并在同年开始编纂他的历史著作――《基督教远征中国史》。 利玛窦撰写的《天主实录》以及和徐光启等人翻译的《几何原本》等书不仅带给中国许多先进的科学知识和哲学思想,而且许多中文词汇,例如点、线、面、平面、曲线、曲面、直角、钝角、锐角、垂线、平行线、对角线、三角形、四边形、多边形、圆、圆心、外切、几何等以及汉字“欧”等就是由他们创造并沿用至今的。《天主实录》最早把星期制度引进中国,后来被清朝乾隆皇帝收录在《四库全书》中,并有蒙、满、朝鲜、越南及日文译本。 利玛窦制作的世界地图《坤舆万国全图》是中国历史上的第一个世界地图,在中国先后被刻印12次。北极、南极、地中海、日本海等词汇皆出于此地图。 长期以来,西方许多人,尤其是天主教徒将利玛窦视为令人景仰的,“诱导异教徒皈依的”传教士。而东方人却将他视为促进东西方交流的科学家,因为他向东亚地区传播了西方的几何学、地理学知识,以及人文主义和天主教的观点,同时,他又向西方介绍了中国文化。也因此,有人将他视为一位汉学家。 Matteo Ricci (1552-1610) Matteo Ricci, Italian scholar, missionary, Jesuit, with a Chinese name of Li Madou and politely called Xi Tai or Qing Tai or Xi Jiang, came to China in1583 and was popularly respected by Chinese scholars and regarded as Confucian from the West. Matteo Ricci was one of the earliest Catholic missionaries in China and the first Western scholar to read Chinese literature and study Chinese classics. Beside Catholic doctrine, Matteo Ricci spread Western scientific knowledge in China. He died of illness in Beijing on May 11th, 1610 and was allowed by the emperor to be buried in Chinese territory, the first foreigner in Chinese history. Matteo Ricci established preaching station in Zhaoqing, Shaozhou, Nanchang, and Nanjing. He published the first Chinese world map, his first Chinese work On Making Friends, and drafted, together with Father Michele de Ruggieri, the first Ten Commandments of God in Chinese. In 1601, he was summoned into the Forbidden City as European envoy. From 1602 to 1605, Matteo Ricci achieved a lot. He published the third edition of the world map in Chinese and other works such as Record of God and Outlines of Catholic Doctrine. In 1607, the first six volumes of Geometry by Euclid were translated into Chinese, together with his friend Xu Guangqi, and published. Ten Pieces about Strange People was printed and in the same year he began to compile his history work The History of the Expedition of Christianity in China. The books such as Record of God and Geometry brought to China not only advanced scientific knowledge and philosophical ideas, but also many new Chinese words, for example, point, line, plane, curve, surface, right angle, acute angle, obtuse angle, vertical line, parallel line, diagonal line, triangle, quadrilateral, polygon, round, center, and the Chinese character and these words are still used today. Record of God first brought the week system into China. The book was collected into Sikuquanshu by Emperor Qianlong and translated into Mongolian, Manchu language, Korean, Vietnamese, and Japanese. The world map made by Matteo Ricci was the first one in China and was printed twelve times. The Chinese words Arctic, South Pole, Mediterranean, and Japanese sea were the produts of this map. For a long time, many Westerners have regarded Matteo Ricci as admirable Catholic missionary who could induce heathens to believe in God. Easterners have regarded him as a scientist who spread to Eastern Asia the western knowledge in Geometry, geography, humanism, as well as Catholic doctrine. Because he also introduced Chinese culture to the West, he is also regarded as a sinologist. 郎世宁(1688~1766) 郎世宁,意大利人,原名朱塞佩?伽斯底里奥内,生于米兰,19岁入热那亚耶稣会。不久即运用他的艺术才华为该市修道院内小教堂绘了两幅宗教画。 清康熙帝五十四年(1715),郎世宁以传教士的身份远涉重洋来到中国,随即被重视西洋技艺的康熙皇帝召入宫中,从此开始了长达50多年的宫廷画家生涯,先后受到康熙、雍正、乾隆皇帝的重用。他曾参加圆明园西洋楼的设计工作。郎世宁给中国带来了西洋绘画技法,向皇帝和其他宫廷画家展示了欧洲明暗画法的魅力,使得清代的宫廷绘画带有“中西合璧”的特色,呈现出不同于历代宫廷绘画的新颖画貌和独特风格。他是一位艺术上的全面手,人物、肖像、走兽、花鸟、山水无所不涉、无所不精,成为雍正帝、乾隆帝时宫廷绘画的代表人物。他的代表作品有《聚瑞图》、《嵩献英芝图》、《百骏图》、《弘历及后妃像》、《平定西域战图》等。今日,全球各大博物馆都有他的作品陈列。 郎世宁以惊人的艺术表现能力,创造了大量具有高度历史价值和艺术价值的作品,也使清代宫廷纪实绘画的数量与水平远超前代。这些绘画以精彩的笔墨记录了中华帝国最辉煌的历史,栩栩如生地表现了盛世的恢宏和光荣。据文献记载,郎世宁的画法被称作“线画法”,代表当时宫廷的主流画派。郎世宁来到中国以后,画有大量作品,存世的有近百幅。虽然郎世宁的绘画并不能代表那时欧洲绘画的最高水平,但是他擅于采纳中国绘画技巧而又保持西方艺术的基本特点,融中国工笔绘法和西洋画三维要领为一体,从而形成了自己独有的风格,创作了新的画风,在一定程度上代表了西方文化和中国文化的汇通。 郎世宁为200多年前中国与欧洲的文化艺术交流做出了重要和积极的贡献。由于郎世宁的一生几乎都是在中国度过的,他的艺术创作也都以中国的人和事为题材,所以郎世宁的生平和艺术,已经成为中国美术史上的一个组成部分被加以叙述和评价了。 Giuseppe Castiglione (1688-1766) Giuseppe Castiglione was born in Milan, Italy. He joined Jesuit in Genoa at the age of 19 and not long after that, he painted two religious paintings for a small church in the monastery of the city. In 1715, Giuseppe Castiglione came to China as a missionary, and was summoned, shortly after his arrival, into the Forbidden City by Emperor Kangxi who was interested in Western techniques. He worked in China for more than 50 years as court painter and was trusted by Emperor Kangxi, Emperor Yongzheng, and Emperor Qianlong. He participated in the design of the Western Building in Yuanmingyuan. Giuseppe Castiglione brought to China the techniques of Western painting and showed emperors and other court painters the charm of shading. The court paintings of Qing Dynasty then have new style, wear the characteristics of both Chinese and Western art and are quite different from those of earlier dynasties. He tried every kind of painting and was good at almost all, from portraits, animals, flowers and birds, and landscapes. He was a representative of the court painters in the times of Emperor Yongzheng and Emperor Qianlong. Now his paintings are shown in almost all big museums in the world. Giuseppe Castiglione created, with his amazing ability in artistic expression, a lot of paintings of high historical and artistic value, and because of him, the quantity and quality of the documentary paintings of Qing dynasty greatly surpassed those of the earlier dynasties. These paintings recorded, with wonderful techniques, the most brilliant history of China Empire, the grand and glory of the prosperous time. It is recorded in literature that Giuseppe Castiglione used the “line technique”, the mainstream techniques of the court. He had created a lot of paintings since he came to China and near 100 survived. Although his paintings do not represent the highest level of Europe at that time, he kept the basic characteristics of Western painting and adopted the techniques of Chinese painting and his unique style was formed by combining the main points of three-dimension and meticulous techniques. His style represents, at certain degree, the mergence of Chinese culture and Western culture. Giuseppe Castiglione made important and active contribution to the communication between the Eastern and Western culture and arts 200 years ago. Because he spent almost all his life in China and what he recorded with his brushes were the people and incidents in China, Giuseppe Castiglione’s experiences and his art have been accounted and evaluated as part of the history of Chinese fine arts.
范文四:传播丝绸之路文化的杰出人物
People
人 物
Disseminating
the Silk Road
Culture
People
人 物
鸠摩罗什, 出生于古代西域的龟兹国, 是东晋时后 以国师礼待, 并在长安组织了规模宏大的译场, 请鸠摩 秦的一位高僧, 译经家。 罗什主持译经事业。 此后 10 多年间, 鸠摩罗什悉心从事
译经和说法。 他 7 岁随母出家, 初学小乘经典。 9 岁随母赴罽宾
:今克什米尔地区: 从盘头达多诵读杂藏、 阿含等经。 12 鸠摩罗什及其弟子含辛茹苦历经 12 年, 译出佛经共
岁与母返龟兹途中, 在疏勒驻留年余, 修习阿毗昙及六 74 部, 834 卷。 鸠摩罗什羁留凉国 17 年, 对于中土民情 足论, 从大乘僧人, 莎车王子须利耶苏摩诵读 《中论》非常熟悉, , 在语言文字上能运用自如, 又加上他原本博
学多闻, 兼具文学素养, 因此, 在翻译经典上, 自然、 《百论》 和 《十二门论》, 复从佛陀耶舍授读 《十诵律》
生动, 契合妙义, 在传译的里程上, 缔造了一番空前的 等。 后佛陀耶舍一直和他合作翻译佛经。 鸠摩罗什为人
盛况。 开朗, 秉性坦率, 虚己善诱, 专以大乘教人, 而善于辨
析义理, 应机领会, 独具神解。 罗什回龟兹后, 广习大 鸠摩罗什是中国历史上伟大的高僧, 是中国佛教史 乘经论, 讲经说法, 成为中观大师, 名声大震西域, 在 乃至思想文化史上一位非常杰出的人物。 鸠摩罗什“删 汉地也有传闻。 前秦建元十八年 :382:, 苻坚遣吕光攻去原文繁重 ”, “不拘原文体制”, “变易原文”, 他译 伐焉耆, 继灭龟兹, 劫鸠摩罗什至凉州。 三年后, 出的佛经在内容的表达姚苌 、 词语的应用等方面都达到了前 杀苻坚, 灭前秦, 吕光遂割据凉州, 自立为凉主, 鸠摩 所未有的水平。 印度佛教最主要、 最重要的经典, 鸠摩 罗什随吕光滞留凉州近 17 年。 后秦弘始三年 :401:, 姚 , 对中国的佛教发 罗什都通过翻译把它们介绍到了中国
, 亲迎鸠摩罗什入长安, 入逍遥园西明阁, 兴攻伐后凉展起到了重大的作用。
Kumarajiva, born in Qiuci, was an eminent monk and translator scale translation activitiespreachedtothepeople.
of Buddhistscripturesof Later Qing Kingdom. Kumarajiva and his disciples worked hard for twelve years and
74 Buddhist scriptures including 834 volumes were translated Kumarajiva became a monk with his mother at the age of seven
into Chinese. Before coming to Chang’ an, he had stayed in and went Jibin (in Kashmir) at the age of nine. He studied Ther-
avada Buddhist scriptures at first read Agama and other scrip- Liangzhou for 17 years and got to be quite familiar with people’
tures in Jibin. Onhiswaybackto Qiucitogetherwithhismother, s life in Central China and had mastered Chinese language very
he stayed in Shule for more than a year, and in this period he well. Kumarajiva was an eminent monk and with his extensive
studied Mahayana Buddhist scriptures after monks, the prince knowledge and good mastery of literature, his translation of
of Shache Kingdom, and Buddhayeshe. He cooperated with Buddhist scriptures read natural, interesting, and meaningful.
Buddhayeshe in his translation in later years. Kumarajiva was He created a new milestone in the translation of Buddhist scrip-
cheerful, frank, modest, and keen on teaching people with Ma- tures.
hayana Buddhism. He was good at analysis and quick to learn Kumarajiva was a great eminent monk in China’ s history, and and often had his special understanding of the Buddhist scrip- also an outstanding figure in Chinese Buddhist history and tures. After he returned to Qiuci, he studied Mahayan Buddhist thought and culture history. Kumarajiva did not stick to the o- scripture extensively, preached Buddhism to the people, and riginal languages when he made his translation and the Bud- became a famous master in west area, even known to people in dhist scriptures which he translated reached an unprecedented Central China. In 382, Qiuci Kingdom was conquered by Fu high level in the expression of the content and the usage of Jian and Kumarajiva was brought to Liangzhou and there he words. The main and most important scriptures of Indian Bud- stayed for about 17 years. In 401, he was greeted to Chang’ an dhism were translated into Chinese by Kumarajiva and these by the king himself of Later Qin and treated as king’ s teacher. scriptures played important role in the development of Chinese Helived in Chang’ an for more than 10 years, leading the large Buddhism.
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法显 :334~420:
法显, 俗姓龚, 东晋司州平阳武阳 今山西临汾地区: 法显根据自己历时 15 年远赴印 :
度的旅行经过所撰人, 3 岁出家, 20 岁受具足戒。 《法显传》 对于
世界的影响远远超过了他在译经方 他是中国经陆路到达印度并由海上回国而留下记载的第
面的影响。 《法显传》 在历代著录 一人, 他还参加翻译从天竺取回的佛经 《摩 诃僧祗 律》 、
中有很多不同的名称, 比如 《佛游 《大般泥洹经》 等。
天竺记》、 《佛国记》、 《历游天竺 东晋安帝隆安三年 :399:, 法显 65 岁高龄, 从长安出
记传》、 《法显记》 等。 书中记述的 发, 经河西走廊、 敦煌以西的沙漠到焉夷 :今新疆焉耆附
地域甚为广阔, 对所经中亚、 印度、 近:, 向西南穿过今塔克拉玛干大沙漠抵于阗 :今新疆和
南洋约 30 国的地理、 交通、 宗教、 田:, 南越葱岭, 取道今印度河流域, 经今巴基斯坦入阿富
文化、 物产、 风俗乃至社会、 经济 汗境, 再返巴基斯坦境内, 后东入恒河流域, 达天竺 :今印
等状况都有所述及, 是中国和印度 度: 境, 又横穿尼泊尔南部, 至东天竺, 在摩揭陀国留住三
间陆、 海交通的最早记述, 是中国 年, 学梵书佛律。 他由东天竺著名海港多摩梨帝 :今加尔各
古代关于中亚、 印度、 南洋的第一 答西南之德姆卢克: 乘商船到狮子国 :今斯里兰卡:, 留住
部完整的旅行记, 在中国和南亚地 两年, 续得经本, 再乘商船东归, 中途经耶婆提 :今苏门答
理学史和航海史上占有重要地位。 腊岛或爪哇岛:, 换船北航。 在今山东半岛南部的崂山附近
法显不仅是中国佛教史上的一 登陆, 转取陆路, 于义熙九年 :413: 到达建康 :今南京:。
位名僧, 一位卓越的佛教革新人物, 法显到印度是为寻求戒律。 他经过了千辛万苦, 确实寻
也是中国第一位到海外取经求法的 到了, 其中最重要的是 《摩诃僧祗律》 40 卷。 归国后, 他
大师, 是杰出的旅行家和翻译家。 同佛陀跋陀罗共同译出。 这对于中国当时的僧伽来说, 宛如
及时春雨, 对佛教的发展起到了促进作用。
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People
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玄奘 :602~664:
玄奘, 俗名陈袆, 洛川缑氏 :今河南偃师: 人, 唐代高僧, 寺翻经院进行, 其后在大慈恩寺、 北阙弘法
院又称“三藏法师”, 是中国佛教法相唯识宗创始人。 、 玉华宫等处举行, 直至麟德元年 :664:
圆寂前为止, 共 19 年, 先后译出佛典 75 部, 玄奘少时因家境困难, 跟长捷法师住净土寺, 学习佛经五
1335 卷。 所译之经, 后人均称为新译。 其数 年。 在这期间, 他学习了小乘和大乘佛教, 而他本人偏好后者。
量之巨、 译文之精美、 内容之完备信达, 实 613 年, 11 岁的玄奘就已熟读 《妙法莲华经》、 《维摩诘经》。
超前代译师, 后更无与伦比。 他还口述由辩 13 岁时, 洛阳度僧, 玄奘被破格入选。
机执笔完成 《大唐西域记》。 全书记述高昌以 629 年, 玄奘从长安出发西行, 在途中经兰州到凉州 :今
西玄奘所经历的 110 国和传闻所知的 28 个以 甘肃武威:, 继昼伏夜行, 至瓜州, 再经玉门关, 越过五烽, 渡
上的城邦、 地区、 国家的情况, 内容包括这 流沙, 备尝艰苦, 抵达伊吾 :今新疆哈密:, 至高昌国, 被高昌
些地方的幅员大小、 地理形势、 农业、 商业、 王阻留, 却毫不动摇, 绝食三日, 以死明志, 坚决西行。 后越过
风俗、 文艺、 语言、 文字、 货币、 国王、 宗 葱岭, 南下至今阿富汗、 巴基斯坦, 最终抵达印度。 贞观五年
教等, 成为研究中亚、 南亚地区古代史、 宗 :631:, 抵摩揭陀国的那烂陀寺受学于戒贤。 在那烂陀寺历时五
教史、 中外关系史的重要文献。 玄奘还把印 年, 玄奘备受优遇, 并被选为通晓三藏的十德之一。 前后听戒贤
度的天文、 历算、 医学、 因明乃至制石蜜技 讲 《瑜伽师地论》、 《顺正理论》、 《显扬圣教论》、 《对法论》、
术等引入到中国, 丰富了中国传统文化的宝 《集量论》、 《中论》、 《百论》 以及因明、 声明等学, 同时又兼
库。 此外, 玄奘又奉敕将 《老子》 等中国经 学各种婆罗门书。 645 年, 玄奘回到长安, 带回经书 657 部。
典译作梵文, 传于印度, 成为中外文化交流 回国后, 玄奘被唐太宗指定留在长安弘福寺译经。 翌年,
的杰出使者。 即贞观二十年 :646:, 玄奘即开始组织翻经译场。 首先在弘福
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Xuan Zang was born in Luochuan Corridor and arrived at Yiwu (Ha- he passed away in 664, 75 Buddhist (Yanshi, Henan) with a secularmi, Xinjiang). When he got to scriptures consisting of 1335 vol- name of Chen Yi known as MasterGaochang Kingdom, the King tried umes were translated into Chinese. San Zang . He was an eminentto persuade him to stay there. But The scriptures translated by Xuan
XuanZangmonk in Tang Dynasty and the Zang was insisted on his were called New Translation. founder of one of the main Bud-westbound mission and on hunger He transcended his predecessors in dhist Sects. strike for three day to show his de- both quantity and quality. Record
termination. He then crossed Con- of Tang Monk in the West, dictated
Mountains and went south- Xuan Zang and written by Bian When he was a child, his familyglingby
was poor and he lived in Jingtuward through Afghanistan and Ji, described the dimensions, geog- Temple for five years to learn Bud-Pakistan and reached India at last. raphy, agriculture, business, cus-
Intoms,dhist scriptures after Master Chang 631, he studied in Nalanda Tem- literature and arts, language,
ple after Jie Xian. In this temple he currencies, kings, and religions of Jie. During this time, he learned
Theravada Buddhism and Ma-studied for five years and received the 110 countries he visited and 28
preferential treatment. He was countries or states he heard about. hayana Buddhism, and he pre-
ferred the latter. At the age of 11,chosen as one of the ten learned This book is now an important lit- Xuan Zang had been familiar withmonks and attended Jie Xian’ eratures to study religion history, some important Buddhist scrip-class about various Buddhist scrip- China’ s diplomatic history, and tures and in 615, at the age 13, hetures and studies and he also the ancient history of Central Asian
learnedcountries.was chosen exceptionally as a Branhman book. In 645 he Xuan Zang also intro-
monkto Luoyang. returned to Chang’ an, bringing duced Indian astronomy, calendar,
withhim 657 Buddhistscriptures. medicine, hetuvidya, and some
In 629, Xuan Zang started from practicaltechniquesinto China and
enriched Chinese culture. He had Chang’ an and went westward to In Chang’ an, he was appointed
Liangzhou (Wuwei) via Lanzhou. by Emperor Taizong to translate also, following the command of the He rested during the day and the scriptures. Next year transla- emperor, translated Chinese clas-
tion group was organized and 19 sics, such as Lao Tzu, into Sanskrit walked during the night, and after a
lot of hardships, he crossed Hexiyears were spent on the job. Beforeandsendto India.
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慧超 :704~783:
慧超, 也作惠超, 是唐朝时朝鲜半岛新罗国僧人。 厥, 土人是胡”。 突厥贵族在此称王, 受当
719 年, 慧超到中国学习佛学, 在广州被密教大师金刚智收地文化影响 , 皈依佛教, 甚 敬倌三宝”。 “
慧超还追述了波斯被大食灭亡的大致经历, 为弟子。 723 年, 为朝拜五天竺佛迹, 由中国南海乘船往印度诸
说大食原是波斯的“牧驼户 ”, 后来背叛波 国巡礼, 先到东印度, 再往中印度、 南印度、 西印度、 北印度,
斯, 杀波斯王, 吞并其国。 慧超注意到波斯 然后前往波斯、 大食、 大拂林、 突厥, 经葱岭、 疏勒、 龟兹、
于阗, 727 年抵达安西, 再经焉耆回到长安, 历时约 15 年。 其人擅长经商 , 有许多波斯胡商从西海 :今阿 后, 慧超在长安复从金刚智学习, 并开始翻译 《大乘瑜伽金刚拉伯海 : 泛舟至南海 :今印度以南印度洋水 性海曼殊利室利千臂千钵大教王经》。 780 年, 在五台山将此经域 : , 向 狮 子 国 :今 斯 里 兰 卡: “取 诸 宝 译完。 物”, 亦向昆仑国 :今东南亚: “取金”, 还
航至“汉地” :即中国: 贸易。 慧超所作 《往五天竺国传》, 记述了他在这次长途旅行中所
到国家的政治、 宗教、 文化、 风俗、 物产、 语言等情况。 书中 慧超是 8 世纪初西域政治形势巨变的见 描述了唐朝与吐蕃两大势力在西域对峙情况, 迦叶弥罗国 :今 证人。 其著作 《往五天竺国传》 代表了新罗 克什米尔: 东北有大勃律 :今巴基斯坦西北边省之吉尔吉特地 散文的成就, 不仅在朝鲜文学史上具有重要
区:、 杨同等三国属于吐蕃, 而与大勃律相邻的小勃律, 虽然 价值, 对研究中西交通和亚洲有关国家的历
“衣着、 人风、 饮食和语音” 均与大勃律相同, 但归唐朝管辖。 史也提供了珍贵的资料。
慧超还记载了西突厥征服犍陀罗的过程, 说这里“兵马总是突
People
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People
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马可?波罗 (1254~1324)
马可?波罗, 13 世纪世界著名旅行家和商人。 生于意大利威 述, 绘制了早期的世界地图。 尼斯一个商人家庭, 17 岁时, 马可?波罗跟随父亲和叔叔, 途经 13 世纪以前, 中西方在政治、 经济、 文 中东, 历时四年多到达元朝的首都, 与大汗忽必烈建立了友谊。 化等方面的交流都是通过中亚这座桥梁间接
地联系着。 中西交往只停留在以贸易为主的 马可?波罗在中国游历了 17 年, 曾访问当时中国的许多古
, 缺乏直接的接触和了。 解而欧 经济联系上城, 到过西南部的云南和东南地区。 回到威尼斯之后, 在一次威
尼斯和热那亚之间的海战中被俘, 在狱中口述了大量有关中国的洲对中国的认识 , 一直停留在道听途说的间 故事接接触上, 其狱友鲁斯蒂谦写下了著名的 《马可?波罗游记》, 记述了 , 他们对中国充满了神秘感和好奇
感。 《马可?波罗游记》 对东方世界进行了夸 他在东方最富有的国家———中国的见闻, 激起了欧洲人对东方的
大甚至神话般的描述, 更激起了欧洲人对东 热烈向往。
方世界的好奇心。 这又有意或者无意地促进 马可?波罗的中国之行及其游记, 在中世纪时期的欧洲被认
了中西方之间的直接交往。 从此, 中西方之 为是神话, 被当作“天方夜谭”。 但 《马可?波罗游记》 却大大丰
间直接的政治、 经济、 文化交流的新时代开始 富了欧洲人的地理知识, 打破了宗教的谬论和传统的“天圆地
了。 因此, 可以说, 马可?波罗和他的 《马方” 说。 同时, 《马可?波罗游记》 对 15 世纪欧洲的航海事业起
可? 波罗游记》 为欧洲开辟了一个新的时。 代到了巨大的推动作用。 意大利的哥伦布, 葡萄牙的达?伽马、 鄂
《马可?波罗游记》 掀起了一股东方热、 本笃, 英国的卡勃特、 安东尼?詹金森和约翰逊、 马丁?罗比歇等
中国流, 激发了欧洲人此后几个世纪的东方 众多的航海家、 旅行家、 探险家读了 《马可?波罗游记》 后, 纷
情结。 纷东来, 寻访中国, 打破了中世纪西方神权统治的禁锢, 大大促
进了中西交通和文化交流。 同时, 西方地理学家还根据书中的描
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Marco Polo was born in a mer- his travel notes were regarded as omy, and culture between the chant family in Italy. At the agemyths or the same as Arab Nights East and the West were made by of 17, he went the Middle Eastin the medieval Europe. But the bridge of Central Asia. The with his father and his uncle andTravels of Marco Polo greatly en- connection was mainly in econo- then he spent four years to reachriched Europeans’ geographical my and there was not direct con- the capital of Yuan Dynasty and and religious beliefs and understanding. Euro- knowledgetact
established friendship with theabout universe and traditional be- peans’ knowledge about China emperor Kublai Khan. liefs of a round heaven and wasa from hearsay and they were
squarecurious earth were doubted. This about this country. In
Marco Polo stayed in China forbook also greatly promoted Eu- Travels of Marco Polo, the exag- 17 years and visited many citiesrope ’ s maritime industry. After gerated and myth-like descrip- and places including the South-reading this book, navigators, tions about the Eastern world pro- east and Southwest areas. Back intravelers, and explorers like voked the curiosity in the mind of Venice, he was captured in aColombia came to the East Europeansto and the direct commu- naval battle and in prison dictatedlook for China one after another, nication was promoted intention- large amount of stories about Chi-thus breaking theocratic impris- ally or unintentionally. A new era
onmentofna and his cellmate wrote the fa- and increased the trans- direct communication between mous Travels of Marco Polo inportation and communication be- the East and the West in politics, which his knowledge about thetween the east and the West. The economy, and culture was
westernopened.richest country in the East, in geographers drew the
China, was accounted and Euro-early world maps according to the
peans were provoked to see thedescriptions in this book. Travels of Marco Polo set off an East. East hot, and inspired Euro-
peans’ East complex in the fol- Before the thirteenth century, the
Marco Polo’ s tour in China and communications in politics, econ-lower centuries.
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利玛窦 :1552~1610:
本》 等书不仅带给中国许多先进的科学知识和 利玛窦, 号西泰, 又号清泰、 西江, 是天主教耶稣会意大利籍
哲学思想, 而且许多中文词汇, 例如点、 线、 神父、 传教士、 学者, 利玛窦是他的汉名。 明神宗万历十一年
面、 平面、 曲线、 曲面、 直角、 钝角、 锐角、 :1583: 来到中国居住, 在中国颇受士大夫的敬重, 被尊称为“泰
垂线、 平行线、 对角线、 三角形、 四边形、 多 西儒士”。
边形、 圆、 圆心、 外切、 几何等以及汉字 利玛窦是天主教在中国传教的开拓者之一, 也是第一位阅读
“欧” 等就是由他们创造并沿用至今的。 《天 中国文学并对中国典籍进行钻研的西方学者。 他除传播天主教教 主实录》 最早把星期制度引进中国, 后来被清 义外, 还传播西方天文、 数学、 地理等科学技术知识。 1610 年 5
朝乾隆皇帝收录在 《四库全书》 中, 并有蒙、 月 11 日, 利玛窦因病卒于北京, 在中国历史上, 皇帝第一次允许
满、 朝鲜、 越南及日文译本。 了一个外国人在中国领土安葬。
利玛窦制作的世界地图 《坤舆万国全图》 利玛窦来到中国后, 先后在肇庆、 韶州、 南昌、 南京建立了传
是中国历史上的第一个世界地图, 在中国先后 教驻地, 出版了第一份中文世界地图, 并用中文和神父罗明坚起 被刻印 12 次。 北极、 南极、 地中海、 日本海 草了第一部 《祖传天主十诫》, 出版了第一部中文著作———《交友
等词汇皆出于此地图。 论》。 1601 年, 利玛窦作为欧洲使节被召进紫禁城。
长期以来, 西方许多人, 尤其是天主教徒 1602~1605 年, 利玛窦做了很多伟大的功绩。 出版了第三版中
将利玛窦视为令人景仰的, “诱导异教徒皈依 文世界地图, 起名为 《两仪玄览图》, 以及其他著作如 《天主实
的” 传教士。 而东方人却将他视为促进东西方 录》、 《天主教要》 和 《二十五言》。 1607 年, 利玛窦与朋友徐光
交流的科学家, 因为他向东亚地区传播了西方 启合作, 出版了欧几里德 《几何原本》 前六回的译本。 1608 年,
的几何学、 地理学知识, 以及人文主义和天主 印刷 《畸人十篇》, 并在同年开始编纂他的历史著作———《基督教远
教的观点, 同时, 他又向西方介绍了中国文 征中国史》。
化。 也因此, 有人将他视为一位汉学家。 利玛窦撰写的 《天主实录》 以及和徐光启等人翻译的 《几何原
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郎世宁 :1688~1766:
郎世宁, 意大利人, 原名朱塞 佩?伽 斯底里奥内, 生于米 史 , 栩 栩 如 生 地 表 现 了 盛 世 的 恢 宏 和 光 兰, 19 岁入热那亚耶稣会。 不久即运用他的艺术才华为该市修荣 。 据 文 献 记 载 , 郎 世 宁 的 画 法 被 称 作 道院内小教堂绘了两幅宗教画。 “线画法”, 代表当时宫廷的主流画。 派郎
世宁来到中国以后, 画有大量作品, 存世 清康熙帝五十四年 (1715), 郎世宁以传教士的身份远涉重
的有近百幅。 虽然郎世宁的绘画并不能代 洋来到中国, 随即被重视西洋技艺的康熙皇帝召入宫中, 从此
表那时欧洲绘画的最高水平, 但是他擅于 开始了长达 50 多年的宫廷画家生涯, 先后受到康熙、 雍正、 乾
采纳中国绘画技巧而又保持西方艺术的基 隆皇帝的重用。 他曾参加圆明园西洋楼的设计工作。 郎世宁给
本特点, 融中国工笔绘法和西洋画三维要 中国带来了西洋绘画技法, 向皇帝和其他宫廷画家展示了欧洲
领为一体, 从而形成了自己独有的风格, 明暗画法的魅力, 使得清代的宫廷绘画带有“中 西合璧” 的特
创作了新的画风, 在一定程度上代表了西 色, 呈现出不同于历代宫廷绘画的新颖画貌和独特风格。 他是
方文化和中国文化的汇通。 一位艺术上的全面手, 人物、 肖像、 走兽、 花鸟、 山水无所不
涉、 无所不精, 成为雍正帝、 乾隆帝时宫廷绘画的代表人物。 郎世宁为 200 多年前中国与欧洲的文
他的代表作品有 《聚瑞图》、 《嵩献英芝图》、 《百骏图》、 《弘 化艺术交流做出了重要和积极的贡。 献由 历及后妃像》、 《平定西域战图》 等。 今日, 全球各大博物馆都于郎世宁的一生 几乎都是在中国度过的, 有他的作品陈列。 他 的 艺 术 创 作 也 都 以 中 国 的 人 和 事 为 题
材, 所以郎世宁的生平和艺术, 已经成为 郎世宁以惊人的艺术表现能力, 创造了大量具有高度历史
中国美术史上的一个组成部分被加以叙述 价值和艺术价值的作品, 也使清代宫廷纪实绘画的数量与水平
和评价了。 远超前代。 这些绘画以精彩的笔墨记录了中华帝国最辉煌 的历
:本刊编辑部整理:
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Giuseppe Castiglione was born in quite differentfrom those of earli-ed a lot of paintings since he came
Milan, Italy. He joined Jesuit in erdynasties. He tried every kind to China and near 100 survived. Genoa at the age of 19 and not of painting and was good at al- Although his paintings do not long after that, he painted two re- most all, from portraits, animals, represent the highest level of Eu- ligious paintings for a small flowersandbirds, andlandscapes. rope at that time, he kept the basic church in the monastery of the He was a representative of the characteristics of Western paint- city. court painters in the times of Em- ing and adopted the techniques of
peror Yongzheng and Emperor Chinese painting and his unique In 1715, Giuseppe Castiglione Qianlong. Now his paintings are style was formed by combining came to China as a missionary, shown in almost all big museums the main points of three-dimen-
intheworld. sion and meticulous techniques. and was summoned, shortly after
his arrival, into the Forbidden His style represents, at certain de- Cityby Emperor Kangxi who was Giuseppe Castiglione created, gree, the mergence of Chinese
withcultureand Westernculture.interested in Western techniques. his amazing ability in artistic Heworkedin China for more thanexpression, a lot of paintings of
50 years as court painter and washigh historical and artistic value, Giuseppe Castiglione made im- trusted by Emperor Kangxi, Em-and because of him, the quantity portant and active contribution to peror Yongzheng, and Emperor and quality of the documentary the communication between the Qianlong. He participated in the paintings of Qing dynasty greatly Eastern and Western culture and design of the Western Building insurpassed those of the earlier dy- arts 200 years ago. Because he
nasties.spentYuanmingyuan. Giuseppe Cas- These paintings recorded, almost all his life in China tiglione brought to China thewith wonderful techniques, the and what he recorded with his techniques of Western paintingmost brilliant history of China brushes were the people and inci-
Empire,dentsand showed emperors and other the grand and glory of the in China, Giuseppe Cas- court painters the charm of shad-prosperous time. It is recorded in tiglione’ s experiences and his ing. The court paintings of Qingliterature that Giuseppe Cas- art have been accounted and eval- Dynasty then have new style,tiglione used the line tech- uated as part of the history of Chi- “
wear the characteristics of both nique” , the mainstream tech- nesefinearts.
Chinese and Western art and areniques of the court. He had creat-
(Compiled by the editor. Translated by Zhao Dengming )
范文五:丝绸之路经济带的相关研究综述
1.关于丝绸之路经济带的相关研究
国家主席**2013年9月6日在哈萨克斯坦发表题为《弘扬人民友谊,共创美好未来》的重要演讲中提出“丝绸之路经济带”的战略构想和建设路径:以点带面,从线到片,逐步形成区域大合作;实现“五通”——政策沟通、道路联通、贸易畅通、货币流通、民心相同。(**,2013)文化是民族的血脉,也是“丝绸之路经济带”的“血脉”,是实现“五通”基础,文化的汇通是推进丝绸之路经济带建设的一条捷径。(古龙高、古璇,2013)丝绸之路经济带建设是以现代丝绸之路——新亚欧大陆桥为展开空间,依托沿线交通基础设施和中心城市,对区域内贸易和生产要素进行优化配置,促进区域经济一体化,最终实现区域经济和社会同步发展。人类的未来活动空间将不再为海洋所隔绝,而且也不再为高寒和荒漠所困扰,横跨海际的环球高速铁路、高速公路的畅通,为人类生存发展空间,促进经济的全面繁荣发达(芮杏文,1996)中国调整了发展与中亚国家关系的方式及内容,强调“丝绸之路”式的多边、互利合作,是应时、应势之举。(关贵海,2013)展望未来,中国在推动“丝绸之路经济带”的过程中,应把握三方面的原则:一是目标不宜定的过高,二是过程要注意循序渐进,三是要加强战略自觉和统筹规划。(胡波,2013)在“丝绸之路经济带”中中亚对中国具有十分主要的战略意义:第一,中亚是中国的能源战略仓库,第二,中亚具有重要的地缘战略价值,第三,中亚是一个重要的粮仓。(占豪,2013)“丝绸之路经济带”将成为连云港发展的新跳板。(鞠海涛,2013)
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