有關(guān)廣東英語(yǔ)導(dǎo)游的資料
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廣州六榕寺英語(yǔ)導(dǎo)游詞
廣州六榕寺 The Six Banyan Temple
[簡(jiǎn)介]
六榕寺始建于南朝梁武帝時(shí)期(公元537年)，至今已有1400多年的歷史。
南北朝是中國(guó)佛教興盛的時(shí)期，而南朝梁武帝是中國(guó)歷史上最狂熱推崇佛教的皇帝。
當(dāng)年梁武帝的母舅曇裕法師從南京攜帶來自柬埔寨的佛舍利到廣州，當(dāng)時(shí)的廣州刺史蕭裕為迎接這一佛寶，特意修建了這座寺廟。
原寺廟于十世紀(jì)中期(北宋初年)被大火燒毀，公元989年重建，1097年重建寶塔。
該寺原名寶莊嚴(yán)寺，后又幾次改名。
公元1100年，北宋著名文學(xué)家和書法家蘇東坡到這里游覽應(yīng)曾人邀請(qǐng)為寺廟題字時(shí)，見寺內(nèi)六棵古榕綠蔭如蓋，便揮筆寫下了“六榕”二字;后來人們便稱該寺為六榕寺，而寺內(nèi)的寶塔則稱六榕塔。
現(xiàn)寺廟正門門楣上的“六榕”二字便是蘇東坡手書的摹本。
[Introduction]
The Six Banyan Temple in Guangzhou is a 1400-year-old Buddhist monastery, dating from 537AD during China’s Southern and Northern Dynasties Period, when Buddhism in China was in its prime.
Emperor Wu of the Liang Dynasty in South China was the most zealous devotee of Buddhism among all the emperors throughout the history of China.
At that time, a Buddhist priest called Tanyu, who was a maternal uncle of Emperor Wu, was planning to bring the Buddhist relic they got in Cambodia to Guangzhou from Nanjing.
To await the arrival of this Buddhist relic, the then governor of Guangzhou, Xiao Yu by name, specially had this temple built.
The original structure of the temple was destroyed by fire in the middle of the 10th century during the early years of the Northern Song Dynasty.
The existing temple was built in 989 and the pagoda was reconstructed in 1097.
This temple has got different names.
In 1100, when Su Dongpo, a celebrated writer and calligrapher of the Northern Song Dynasty, came to visit the temple and was asked to leave a piece of his calligraphy in the temple, he wrote down two Chinese characters "Liu Rong", meaning "Six Banyan" in English, because he was deeply impressed by the six banyan trees then growing in the temple.
Since then the temple has been commonly known as the Six Banyan Temple and the pagoda, the Six Banyan Pagoda.
Now the facsimiles of these two characters can still be seen engraved on the stone tablet in a corridor and on the slab over the lintel of the front door.
[天王殿]
寺廟進(jìn)門處為天王殿，正中的佛像是彌勒佛，又稱“笑佛”;據(jù)說他是釋迦牟尼的候補(bǔ)佛，故又稱未來佛。
兩邊的對(duì)聯(lián)(大腹能容容天下難容之事，張口而笑笑天下可笑之人)是人們對(duì)彌勒佛的頌揚(yáng)之詞。
兩則的塑像是東西南北四方守護(hù)神，他們手中各持一法寶(劍、琵琶、雨傘和地龍),寓意“風(fēng)調(diào)雨順”。
彌勒佛后面的塑像是寺廟的守護(hù)神，叫韋馱;他是四大天王手下32將之首。
[The Hall of Heavenly Kings]
The entrance hall of the temple is called The Hall of Heavenly Kings and is the shrine for Mile Buddha (Maitreya) and the Heavenly Kings (or the Divas as are called in Buddhist sutra).
The statue in the middle, the man with a big belly, is Mile Buddha, who is commonly known as the Laughing Buddha because he is always grinning from ear to ear.
He is the future savior that will deliver all living beings to the Buddhist paradise after Sakyamuni’s Buddhist power is exhausted, and so he is also known as the Future Buddha.
The couplet on both sides is a compliment to the Laughing Buddha, meaning literally: "A big belly can hold the world’s troubles that are troubling people.
An open mouth is smiling at those who are to be smiled at"
On either side of the hall we can see two statues.
They are the four Heavenly Kings, who are protectors of Buddhist doctrines, with each taking care of one side-the east, west, north and south.
It is their joint efforts that ensure harmony, peace and prosperity of the world.
The four objects they are holding-a "pipa"(a Chinese pluck instrument),an umbrella, a snake and a sword-combine to mean that Buddha will ensure a favorable weather for the crops so that people may live a happy life.
(Individually, the one playing a pipa takes charge of the affairs in the East and is associated with harmony, as are all musicians; the one holding an umbrella, which is a symbol of rain that nourishes the crops, is in charge of the northern affairs; the third protector holding a snake in his hand takes charge of the affairs in the West and is believed to be able to tame all evil-doers and keep them under control; the sword carrier ,who looks after the southern affairs, is supposed to be able to bring wind.)
Statue at the back of the Laughing Buddha is the patron of the temple, Wei Tuo or Veda by name, who is number one among the 32 generals under the four Heavenly Kings.
[六榕塔]
六榕塔是寺廟的舍利塔。
據(jù)記載，塔的地基下埋藏著佛牙舍利、寶劍和銅鼎等佛寶。
因該塔外表華麗，就像花朵疊成的一根花柱，故又稱“花塔”。
此塔呈八角形，高57米，外觀九層，里面實(shí)際有17層，有樓梯通達(dá)塔頂;外層各個(gè)方向均有入口進(jìn)入塔內(nèi)，但每層只有一個(gè)入口可通向樓梯，故游客上下時(shí)須沿外層轉(zhuǎn)圈尋找樓梯入口。
搭的頂部有一銅質(zhì)塔剎，1358年鑄造，上面鑄有1023尊佛像。
故千佛銅鑄連同其它銅飾重量超過5噸。
[The Six Banyan Pagoda]
The Six Banyan Pagoda was built for keeping Buddhist relics.
According to the records, some holy ashes from Buddha’s teeth, a sword, a bronze tripod and some other Buddhist treasures are buried under the foundation of the pagoda.
This octagonal magnificent pagoda, with its blue glazed tiles, vermilion beams, painted walls and red pillars all in good match, looks like a flowery column and so it is often referred to as the "Flowery Pagoda".
The highlight of the visit to the temple is to climb the pagoda.
This 57-meter-high pagoda looks to have only 9 stories on the outside but actually has 17 stories inside.
On each of the 9 external floors, there are many entrances leading to its interior but only one is accessible to the staircase.
So, if you lose your way, you just turn around the circle and you will find your way up or down! On the top floor, there is a huge bronze column with 1023 Buddha figurines in relief.
Cast in 1358, this bronze column, together with its attachments, weighs over 5 tons.
[大雄寶殿]
六榕塔的西面是寺廟的主殿大雄寶殿;里面供奉的是釋迦牟尼、阿彌陀佛和藥師佛;他們是現(xiàn)在世、東方凈琉璃世界和西方極樂世界的教主，稱“三世佛”(他們是代表中，東，西三方不同世界的佛)。
這三座銅佛像于1663年鑄造，高6米，每尊重10噸，是廣東省內(nèi)最大的銅佛像。
這三尊佛像原供奉在廣州惠福西路的大佛寺;“”時(shí)紅衛(wèi)兵“破四舊”把佛像清出大佛寺，放進(jìn)了廢品倉(cāng)庫(kù)里，1983年六榕寺重建大雄寶殿時(shí)把他們供奉在這里。
[The Sakyamuni Hall]
To the west of the pagoda is the main hall of the temple-the Sakaymuni Hall.
In this hall, the statues of Sakyamuni Buddha, Amida Buddha and the Pharmacist Buddha (Bhaisajya-guru) are enshrined.
They are the three master Buddhas of the central, western and eastern worlds.
These three bronze Buddha statues, all 6 meters high and each weighing 10 tons, were cast in 1663 and are the biggest bronze Buddha statues in Guangdong Province.
Originally they were settled in the Big Buddha Temple at Huifu Xi Road in Guangzhou.
In the 1960s during the Cultural Revolution, they were regarded as vestiges of the old feudal ideas and were moved out of the temple and put into a scrap warehouse by the rebellious Red Guards.
In 1983, they were removed to be mounted here when the Sakyamuni Hall of the Six Banyan Temple was rebuilt.
[六祖堂]
六榕塔南面的殿堂叫六祖堂;里面供奉的是中國(guó)佛教主要流派禪宗的第六祖惠能;他是南派禪宗的創(chuàng)始人。
傳統(tǒng)佛教認(rèn)為：世間的一切都有是“苦”，要擺脫“六道輪回”的“苦果”，只有排除產(chǎn)生煩惱的欲望，使自己達(dá)到一種“寂滅為樂”的“涅槃”境界;而要達(dá)到這種境界，就必須按照“八正道”進(jìn)行修煉。
慧能在如何修煉成正果這個(gè)問題上進(jìn)行了改革創(chuàng)新。
他拋棄了繁瑣的修煉程序，認(rèn)為人人皆有佛性，任何人(包括天天殺生的屠夫)只要用簡(jiǎn)單的方法，即通過“坐禪”就能“明心見性，見性成佛”;所謂“放下屠刀，立地成佛’。
這是南派禪宗創(chuàng)始人慧能的基本佛理。
(有關(guān)慧能及其佛理參見“南華寺”篇)
[The Sixth Patriarch Hall]
To the south of the pagoda is the shrine for worshiping Hui Neng who was the Six Patriarch of Chan Buddhism and founder of the south sect of Chan Buddhism, which is the prevailing Buddhist sect in China.
(See Nanhua Temple for more details about Hui Neng)
What and how is the south sect of Chan Buddhism? Well, according to Buddhist dogmas, sufferings and miseries exist everywhere in this world and evils are caused by people’s desire and attachment.
And life, as well as time, is cyclical and all beings are subject to the sufferings of changes in different incarnations.
The soul may endure many lives but the condition of the new life depends on the behavior of the soul in its previous body.
If an individual ignores opportunities for right thinking and right action, in its next life it will have to pay for its past mistake.
Therefore, in order to escape the wheel of life and to escape from suffering and misery, human beings must eliminate all desire and attachment, such as those for money and sex, which are the causes of all evils.
The way to achieve the goal of eliminating desire and attachment may differ with different sects of Buddhism.
Hui Neng, the sixth patriarch of Chan Buddhism, made this very simple.
He discarded all the red tapes and advocated that, to achieve this goal, one should only practice umbilical contemplation, that is, to restrain oneself from any desire and emotions by quietly sitting cross-legged to concentrate one’s mind on the umbilicus of one’s own, in a posture like that of his statue you can see in the temple.
The south sect Chan Buddhists believe that everybody has an inherent Buddhist nature, that is, a peaceful and undistracted state of mind that was originally free from evil intention and anxiety.
This Buddhist nature in his own mind can be realized as long as he gives up all desire and attachment and, once he has come to realize it, he will instantly become a Buddha.
And, even a butcher who used to kill living beings everyday can become a Buddha as long as he drops his cleaver and practice contemplation to realize his Buddhist nature.
廣東英語(yǔ)導(dǎo)游證相關(guān)資料
本人在2012年11月10日結(jié)束了廣東英語(yǔ)導(dǎo)游證的口語(yǔ)部分，由于考前在網(wǎng)上查不到很多關(guān)于英語(yǔ)導(dǎo)游證的信息，導(dǎo)致我對(duì)考試形式、考試內(nèi)容不太清楚，因此想分享本次考證經(jīng)驗(yàn)，供大家參考。
導(dǎo)游證分為筆試和口試兩部分，先考筆試，一個(gè)多月后考筆試。導(dǎo)游證也分為中文導(dǎo)游證和外語(yǔ)導(dǎo)游證(英語(yǔ)、日語(yǔ)、泰語(yǔ)等)。無論哪種語(yǔ)種，筆試都是中文，而口試就是相應(yīng)的語(yǔ)種。關(guān)于，導(dǎo)游證的報(bào)名方式、報(bào)名時(shí)間、費(fèi)用等問題，可以瀏覽活力廣東網(wǎng)(www.gdta.gov.cn)的政務(wù)公告欄或登陸湛江旅游網(wǎng)http://zjta.zhanjiang.gov.cn/(政務(wù)網(wǎng)—首頁(yè)—公告公示欄目)查詢有關(guān)考試信息。
這次，我主要想分享的是英語(yǔ)導(dǎo)游證的口試環(huán)節(jié)。
口試考試流程：(總分200)
1、 廣東概況、景點(diǎn)介紹;(60分)
2、 中外互譯;(20分)
3、 導(dǎo)游規(guī)范服務(wù)知識(shí)題;(15分)
4、 特殊問題的應(yīng)變處理技巧題;(15分)
5、 短文復(fù)述;(20分)
除此之外，還有語(yǔ)音60分(包括：語(yǔ)音語(yǔ)調(diào)、語(yǔ)法、表達(dá)、聽力)，儀態(tài)氣質(zhì)10分。
1.廣東概況、景點(diǎn)介紹
在我們報(bào)名時(shí)，可以在報(bào)名處買一本《廣東英語(yǔ)導(dǎo)游》，書內(nèi)就有廣東概況和25處廣東的景點(diǎn)介紹(英文版及其翻譯)。另外景點(diǎn)介紹在報(bào)名時(shí)，考試單位已經(jīng)確定的考試范圍。所謂的考試范圍就是，在25處景點(diǎn)介紹中選四篇，備考口試就不需要25處全背，只背其中四篇就可以的。(其實(shí)那也夠多了。)這次規(guī)定的就是廣州黃埔軍校舊址、潮州開元寺、中國(guó)民俗文化村、肇慶七星巖(四個(gè)景點(diǎn)根據(jù)抽簽考其中一個(gè))。
這次口試，在景點(diǎn)介紹那部分，我手氣不錯(cuò)，抽到了肇慶七星巖，是我最熟悉的一篇了。我信心滿滿的展示，考官看見了，僅讓我背完general introduction, 就打斷了我，讓我跳到另一個(gè)景點(diǎn)，這是我在平時(shí)練習(xí)沒有練過的，然后思維得馬上跳躍，這也是缺乏考試經(jīng)驗(yàn)的原因。而廣東概括就更簡(jiǎn)單了，書上慢慢的兩千多字我都乖乖背熟，考官只是殘酷的問了兩個(gè)問題。所以再?gòu)?qiáng)調(diào)，知道怎么考，復(fù)習(xí)效率可能更高。但是，背了也有很多很多好處，比如了解廣東概況還有一些表達(dá)。
我對(duì)自己這部分的表現(xiàn)還是挺滿意噠。
2.中外互譯
在考口試前，我以為中外互譯和短文復(fù)述是沒有內(nèi)容上的準(zhǔn)備(即沒有題庫(kù))，所以，我只是在技能上提高自己，到時(shí)遇佛殺佛。
但考試時(shí)，一聽到題我就樂了，原來那些翻譯題都是從四處景點(diǎn)介紹的文章抽出來的，因此，基本上，我算是背出來了那些翻譯題。
3+4.問答題
這兩部分在《廣東英語(yǔ)導(dǎo)游》的書中都分別有40道題。兩部分共80道題，那時(shí)我已經(jīng)不夠時(shí)間慢慢消化慢慢背了，我只是抓思路抓關(guān)鍵詞。而在正式考試時(shí)只是從中各抽一題，但是回答問題也是有技巧的，我注意到禮貌特別重要。因?yàn)槲沂侵形缈嫉?，那是考官們已?jīng)辛苦了一早上，產(chǎn)生疲勞。而此時(shí)，幽默、禮貌和適時(shí)的安慰考官變得特別需要。但考官問完了一個(gè)規(guī)范服務(wù)題，我對(duì)她說了一句“Thanks for your question.”，她便抬頭開了我一眼，笑了一笑，感覺她已經(jīng)等了這句話很久，哇咔咔~
所以，這兩部分也是比較輕松的完成了。
5.短文復(fù)述
通過現(xiàn)場(chǎng)隨機(jī)抽取短文進(jìn)行復(fù)述，考察考生對(duì)外語(yǔ)的理解與運(yùn)用能力。這部分有4分鐘的時(shí)間看一篇300字左右的文章，然后將文章復(fù)述。
這一技能是我在一個(gè)半月的備考時(shí)間沒有準(zhǔn)備過了，不過其也是英語(yǔ)專業(yè)需要具備的能力之一。我看得比較開，能做的我都做了，這個(gè)題啊，我盡力吧。其實(shí)，最后一題是我最不滿意的，我也從考官的臉上看出了。
到此為止，我的口試部分就全部結(jié)束。
現(xiàn)在再提幾個(gè)大家可能有疑問的地方：
1.口試場(chǎng)地及考官：
外語(yǔ)導(dǎo)游證的口試部分統(tǒng)一設(shè)在廣州的金城賓館，口試在賓館的一間小房進(jìn)行?？脊儆蓛擅Y深的大學(xué)英語(yǔ)老師或?qū)в谓珙H有經(jīng)驗(yàn)的老師組成，平均有45歲吧，考官都很有禮貌，很友善，所以，整個(gè)口試我都感覺很輕松。
2.口試時(shí)應(yīng)注意的細(xì)節(jié)：
其實(shí)在口試過程中，我也犯了低級(jí)錯(cuò)誤，在提問廣東概括時(shí)，考官問的是：How many cities or counties that have been awarded with the honorable title of “National Historical and Cultural City”? 那時(shí)我把精力都放在到底是什么title，忽略了考官問的是how many，然后直接答“Zhaoqing, Chaozhou, Meizhou, and Foshan.”然后考官笑了，我也意識(shí)到自己錯(cuò)了，所以馬上改錯(cuò)，“I’m sorry, there are four cities…”
再有，還是禮貌問題，這是體現(xiàn)在細(xì)節(jié)了，從進(jìn)門的打招呼、雙手遞個(gè)人信息資料給考官等等。
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