功能对等理论视角下《朝花夕拾》中文化负载词的翻译研究

AStudyonTranslationofCulture-loadedWordsinDawnBlossomsPluckedatDuskfromthePerspectiveofFunctionalEquivalenceTheoryABSTRACTAsaclassiccollectionofessaysbyLuXun,DawnBlossomsPluckedatDuskisrichinculturalconnotationsandfeaturesauniquelanguagestyle.Itcontainsalargenumberofculture-loadedwordsthatrequirespecialattentionduringtranslation.Thefunctionalequivalencetheoryemphasizesthatthetranslatedtextshouldbeequivalenttotheoriginaltextintermsofsemantics,styleandculturalfunctions,enablingtargetreaderstohaveareadingexperiencesimilartothatoftheoriginaltext.BasedonEugeneNida’sfunctionalequivalencetheory,thisthesisstartswithculture-loadedwordsrelatedtoreligiousculture,ecologicalculture,linguisticculture,andmaterialculture,andexplorestranslationmethodsfortheseculture-loadedwordsinDawnBlossomsPluckedatDusk,suchastransliteration,omission,freetranslation,literaltranslationandsubstitution,withaviewtoachievingthebesttranslationeffect.Throughtheresearchonthetranslationofculture-loadedwordsinDawnBlossomsPluckedatDusk,thisthesishopestoprovidepracticalreferenceandguidancefortranslators,andbetterpromoteChineseculture,thusrealizingculturalexchangeanddissemination.Keywords:functionalequivalencetheory;DawnBlossomsPluckedatDusk;culture-loadedwords;translationmethods

功能对等理论视角下《朝花夕拾》中文化负载词的翻译研究摘要《朝花夕拾》作为鲁迅的经典散文集，蕴含着丰富的文化内涵和独特的语言风格，其中含有大量的文化负载词，翻译时需要特别注意。功能对等理论强调译文应在语义、风格和文化功能上与原文对等，使译文读者获得与原文读者相似的阅读体验，本论文基于尤金·奈达的功能对等理论，从宗教文化、生态文化、语言文化及物质文化负载词入手，探讨《朝花夕拾》中这些文化负载词的翻译方法，如音译、省略、意译、直译及代替等，以期达到最佳的翻译效果。本论文通过对《朝花夕拾》中文化负载词的翻译研究，希望为译者提供实用的参考和指导、更好地传承和弘扬中华文化，从而实现文化的交流和传播。关键词：功能对等理论；《朝花夕拾》；文化负载词；翻译方法

ContentsTOC\o"1-3"\h\u294141.Introduction .IntroductionDawnBlossomsPluckedatDuskisaclassiccollectionofessaysbytherenownedChinesewriterLuXun.ItisnotonlyaprofoundrecordofhispersonalgrowthexperiencesandideologicalinsightsbutalsoasignificantmilestoneinthehistoryofmodernChineseliterature.Thisworkisimbuedwithuniqueliterarycharmandprofoundculturalconnotations,attractingtheattentionofnumerousdomesticandforeignscholars.However,whenitcomestotranslatingthismasterpieceintoforeignlanguages,thehandlingofculture-loadedwordsposesahighlychallengingproblem.Culture-loadedwordscarryrichculturalinformation,suchashistory,society,religion,customs,andsoon.Theyarevitalcarriersforculturalinheritanceandexchange.InDawnBlossomsPluckedatDusk,therearemanyculture-loadedwords,whichnotonlyhavedistinctregionalculturalcharacteristicsbutalsocontainprofoundemotionsandmemories.Howtopreservetheirculturalcharmwhileallowingtargetreaderstounderstandtheirconnotationsduringthetranslationprocessisthekeytosuccessfultranslationpractice.Thepurposeofthisthesisistoexplorethetranslationofculture-loadedwordsinDawnBlossomsPluckedatDuskfromtheperspectiveoffunctionalequivalencetheory.Functionalequivalencetheoryemphasizesthatthetranslatedtextshouldachieveequivalencewiththeoriginaltextintermsofsemantics,styleandculturalfunction,providingreaderswithareadingexperiencesimilartothatoftheoriginaltext.Byanalyzingthetranslationmethodsofculture-loadedwordsindifferentcategories,suchasreligious,ecological,linguisticandmaterialculture,thisthesisaimstoinvestigatetheapplicationofvarioustranslationmethods,includingfreetranslation,literaltranslation,transliteration,interpretation,substitutionandomission.Thegoalistofindeffectivewaystobalancethepreservationoftheoriginalculturalcharacteristicsandthereadabilityandacceptabilityofthetranslatedtextincross-culturalcommunication.Thisthesisholdsgreatsignificanceforbothtranslationpracticeandcross-culturalcommunication.Firstly,ithelpstosolvespecificproblemsencounteredinthetranslationofDawnBlossomsPluckedatDusk,providingusefulreferencesfortranslatorsdealingwithculture-loadedwordsinotherliteraryworks.Secondly,throughin-depthanalysisandappropriatehandlingofculture-loadedwords,thisresearchcanbuildabridgeofcommunicationbetweendifferentcultures,makingLuXun’sclassicworksmoreaccessibletoglobalreadersandpromotingabetterunderstandingofChinesecultureontheworldliterarystage.Additionally,thefindingsofthisstudymaycontributetothedevelopmentoftranslationmethodsforculture-loadedwordsindifferentgenresundertheinfluenceofemergingtechnologies.Thethesisisorganizedasfollows.Chapteronebrieflyintroducestheresearchbackground,purposeandsignificanceofthisthesis.Chaptertwoprovidesacomprehensiveliteraturereviewofpreviousstudiesonthetranslationofculture-loadedwordsinDawnBlossomsPluckedatDuskbothdomesticallyandinternationally.Chapterthreeoffersanoverviewoffunctionalequivalencetheory,includingitstheoreticalbackgroundandbasis.Chapterfourdelvesintothetranslationmethodsofculture-loadedwordsinDawnBlossomsPluckedatDuskfromtheperspectiveoffunctionalequivalencetheory,discussingthemethodsfortranslatingreligious,ecological,linguisticandmaterialculture-loadedwords.Finally,Chapter5concludesthethesisbysummarizingthemainfindingsandpointingouttheimplicationsforfutureresearch.

LiteratureReview Inrecentyears,thetranslationresearchofculture-loadedwordshasgraduallybecomeanimportanttopicinthefieldoftranslationstudies.Culture-loadedwordscarryrichculturalconnotations,andtheirtranslationinvolvesnotonlylanguageconversionbutalsoculturaltransmission.Domesticandforeignscholarshaveconductedin-depthdiscussionsonthetranslationofculture-loadedwordsfromdifferentperspectives,providingrichtheoreticalsupportandpracticalguidanceforcross-culturaltranslationpractice.Researchonthetranslationofculture-loadedwordsstartedearlierinforeigncountries,mainlyfocusingonhowtoeffectivelyconveyculturalconnotationsthroughtranslationstrategies.In1998,EugeneA.Nidasystematicallyexploredthetranslationofculture-loadedwordsforthefirsttimeinhisbookLanguage,Culture,andTranslating,emphasizingthattranslationshouldpayattentiontoculturalbackgrounddifferencesandachieveculturalequivalencethroughappropriatetranslationstrategies.Subsequently,WAnle(2008)exploredtheprocessingmethodsofculture-loadedwordsinliterarytranslationinhisresearch“BiochemicalInterpretationofDawnBlossomsPluckedatDusk”,takingintoaccounttheculturalbackgroundofLuXun’sworks.NKKhuziyatovaandYSKurako(2019)furtheranalyzedthetranslationstrategiesofculture-loadedwordsincross-culturalcontextsofDawnBlossomsPluckedatDuskbyLuXunasAutobiography,pointingoutthattranslationshouldfocusonthetransmissionofculturalconnotationsandtheculturalacceptanceoftargetreaders.Inaddition,PimpuangK(2023)proposedtheissueofculturaladaptabilityinthetranslationofculture-loadedwordsthroughacomparativestudyofvocabularytranslationindifferentculturalbackgroundsinhisbookSoundChange,ValueofPL-SKTLoansandReflectionsofSocietyandBeliefsintheEpicThaoHungorCheung.Comparedwithforeigncountries,significantprogresshasalsobeenmadeinthetranslationofculture-loadedwordsindomesticresearches.LiHui(2014)analyzedtheprocessingmethodsofculture-loadedwordsfromtheperspectiveoftranslationstrategiesinhismaster’sthesis“ResearchontheEnglishTranslationofDawnBlossomsPluckedatDuskbyYangXianyiandhiswife”,pointingoutthattranslationshouldbalancethepreservationofculturalconnotationsandthereadabilityofthetargetlanguage.DuXiaojun(2016)exploredthetranslationstrategiesofculture-loadedwordsthroughspecificcasesinhisbookTranslationofCulture-LoadWords:TakingYangXianyiandDaiNaidie’sTranslationof‘DawnBlossomsPluckedatDusk’asanExample,emphasizingtheimportanceofculturalbackgroundannotation.Inthesameyear,LiuXiuandGeLingling(2016)proposedvarioustranslationmethods,suchasliteraltranslation,freetranslationandadditionaltranslation,intheirstudy“ExplorationofTranslationMethodsforCulture-LoadWordsinDawnBlossomsPluckedatDusk”,andanalyzedtheirapplicabilityindifferentculture-loadedwords.WenYa(2022)exploredthetranslationofculture-loadedwordsfromtheperspectiveofpragmaticpresuppositionsinherbookTranslationResearchonPragmaticPresuppositions-TakingtheGermanTranslationof‘DawnBlossomsPluckedatDusk’asanExample,andpointedoutthattranslationshouldconsidertheculturalcognitionofthetargetreaders.YaoShengzhen(2024)furtheranalyzedthetranslationmethodsofculture-loadedwordsintheGermantranslationofDawnBlossomsPluckedatDuskinhisresearchontranslationstrategiesforculturalspecificitems,andproposedabalancestrategybetweenculturaladaptabilityandculturalpreservation.Insummary,scholarsathomeandabroadhaveachievedfruitfulresearchresultsinthetranslationofculture-loadedwords.Thesestudiesnotonlyprovidetheoreticalsupportfortranslationpractice,butalsoprovideusefulreferencesforcross-culturalcommunication.However,withtheincreasingcomplexityofcross-culturalcommunication,thetranslationofculture-loadedwordsstillfacesmanychallenges.Thisthesisexploresthestudyofculture-loadedwordsinDawnBlossomsPluckedatDuskfromfunctionalequivalencetheory,aimingtofurtherexplorehowtobettermeettheneedsoftargetreaderswhilepreservingculturalcharacteristics.3.OverviewofFunctionalEquivalenceTheoryFunctionalequivalencetheorywasproposedbyAmericanlinguistEugeneNida,anditscoreliesinachievingfunctionalequivalencebetweentwolanguagesthroughtranslation,ratherthanjustformalcorrespondence.Nida’stheoryemphasizesthattranslationshouldconveythesemanticsandstyleoftheoriginaltext,andhighlighttheimportanceofmeaningindynamicequivalence.Thistheoryprovidesanimportanttheoreticalfoundationfortranslationpracticeandlaysthecornerstonefortheexplorationofsubsequenttranslationstrategies.3.1TheoreticalBackgroundofFunctionalEquivalenceTheoryThetheoryoffunctionalequivalencewasproposedbyAmericanlinguistEugeneA.Nida,arenownedmasterofstructuralistlanguageandanimportantlinguistwhoservedasthepresidentoftheAmericanLinguisticSociety.Butthiswell-knownfigureintheacademiccommunity,unfortunately,stayedfarawayfromtheacademiccenterandsilentlyservedintheAmericanBibleSocietyformorethanhalfacentury.HismainacademicactivitiesthroughouthisliferevolvedaroundthetranslationoftheBible.IntheprocessoftranslatingtheBible,Nidadevelopedhisowntranslationtheorybasedonreality,whichultimatelybecameoneoftheclassicsintranslationstudies.ThecoreconceptofNida’stheoryis“functionalequivalence”.Theso-called“functionalequivalence”meansthatwhentranslating,itisnotnecessarytoseekrigidcorrespondenceonthesurfaceofthetext,buttoachievefunctionalequivalencebetweentwolanguages.ThetheoryoffunctionalequivalencewasproposedbyAmericanlinguistEugeneA.Nida,anditstheoreticalbackgroundiscloselyrelatedtoNida’slong-termworkinBibletranslation.NidafoundinhispracticeoftranslatingtheBiblethattherearesignificantdifferencesinvocabulary,grammarandculturalbackgroundsbetweendifferentlanguages,andmerelypursuingformalequivalencecannotachieveeffectivetranslation.Therefore,“heproposedtheconceptof‘functionalequivalence’,emphasizingthatthetranslatedtextshouldbefunctionallyequivalenttotheoriginaltext,sothatthereadersofthetranslatedtextcanhaveasimilarreadingexperienceasthereadersoftheoriginaltext.”(Nida,1964:13)Theproposalofthistheoryiscloselyrelatedtothedevelopmentofstructuralistlinguisticsandcross-culturalcommunicationresearchinthemid-20thcentury.Structuralistlinguisticsfocusesontheinternalstructureandfunctionoflanguage,providingatheoreticalbasisforNidatoexploretranslationfromtheperspectiveoflanguagefunction;Theriseofcross-culturalcommunicationresearchhaspromptedNidatoconsiderhowtoachieveequivalenttranslationeffectsindifferentculturalcontexts.Inaddition,Nida’stheorywasalsoinfluencedbytheemphasisonculturaladaptabilityandreaderacceptanceintranslationpracticeatthattime.“Headvocatedthattranslationshouldbereadercenteredandfocusontheactualeffectofthetranslatedtextinthetargetculture”.(Nida,1945:15)3.2TheTheoreticalBasisofFunctionalEquivalenceTheory ThetheoreticalbasisoffunctionalequivalencetheorymainlystemsfromEugeneNida’sin-depthresearchonlinguistics,translationpracticeandcross-culturalcommunication.Nida,startingfromstructuralistlinguistics,emphasizesthattranslationisnotonlytheconversionofvocabularyandgrammar,butalsotheequivalenceofsemantics,styleandculturalfunctions.Heproposedthattranslationshouldfocusonthedeepstructureofthesourcelanguage,ratherthanjuststayingatthesurfaceform,whichisdeeplyinfluencedbyChomsky’stheoryof“surfacestructure”and“deepstructure”intransformationalgenerativegrammar.Nidabelievesthattheultimategoaloftranslationistoprovidereaderswithareadingexperiencesimilartothatoftheoriginaltext,whichrequiresthetranslationtoachieveequivalencewiththeoriginaltextintermsofvocabulary,syntax,discourseandstyle.Amongthem,theequivalenceofmeaningisthemostcrucial,whiletheequivalenceofformisinasecondaryposition.Inaddition,Nidaemphasizedthesociallinguisticfoundationoftranslation,whichisacross-culturalcommunicativebehaviorthatmustconsiderlanguageuseandreceptionindifferentculturalcontexts.Intranslationpractice,Nidaadvocatesthattranslatorsshouldflexiblyusevarioustranslationmethods,suchasliteraltranslation,freetranslation,additiontranslation,subtractiontranslation,etc.,toachievefunctionalequivalence.Healsoproposedtheconceptof“dynamicequivalence”,laterrenamedas“functionalequivalence”,tohighlightthefunctionalandcommunicativeaspectsoftranslation.Thistheorynotonlyprovidesclearguidancefortranslationpractice,butalsooffersanewperspectivefortranslationresearch.Nida’sfunctionalequivalencetheoryemphasizesthatthetranslatedtextshouldbesemantically,stylishlyandculturallyequivalenttotheoriginaltext,sothatthereadersofthetranslatedtextcanhaveasimilarreadingexperienceasthereadersoftheoriginaltext.Thecoreofthistheoryisthattranslationisnotonlytheconversionoflanguageandtext,butalsothetransmissionofcultureandcontext.Nidabelievesthattranslatorsshouldfullyconsidertheculturalbackgroundandlanguagehabitsofthetargetreadersinthetranslationprocesstoensurethatthetranslationcannaturallyandsmoothlyconveythemeaningandspiritoftheoriginaltext.Inaddition,Nidaproposedfourspecificaspectsofthefunctionalequivalencetheory,namelylexicalequivalence,syntacticequivalence,discourseequivalenceandstylisticequivalence.Thesefouraspectstogetherformtheframeworkofthefunctionalequivalencetheory,providingcomprehensiveguidancefortranslators.Inpracticaltranslation,translatorsneedtoflexiblyapplytheseprinciplesaccordingtospecificsituationstoachievethebesttranslationeffect.

4.TranslationMethodsofCulture-loadedWordsinDawnBlossomsPluckedatDuskfromthePerspectiveofFunctionalEquivalenceTheoryThehandlingofculture-loadedwordsiscrucialwhentranslatingDawnBlossomsPluckedatDusk.LuXun’sworkscontainrichelementsofChineseculture,whichnotonlycarryprofoundculturalconnotations,butalsoreflectspecifichistoricalbackgroundsandsocialcustoms.Thetheoryoffunctionalequivalenceprovidesmultiplestrategiesfortranslatingtheseculture-loadedwords,andtranslatorsneedtoflexiblyapplythemaccordingtospecifictypesofculture-loadedwords.4.1TranslationMethodsofReligiousCulture-loadedWordsReligiousculture-loadedwordsplayanimportantroleinDawnBlossomsPluckedatDusk,andtheirtranslationneedstoconveytheculturalconnotationsoftheoriginaltextwhileavoidingmisunderstandingscausedbyculturaldifferences.Freetranslationandinterpretationaretwoimportantmethodsfortranslatingsuchvocabulary.Freetranslationhelpstargetlanguagereadersunderstandtheculturalconnotationsoftheoriginaltextthroughflexibleexpression.Interpretationmethodsupplementculturalbackgroundinformationthroughannotations.Bothmethodshavetheirownadvantages,butwhenusingthem,attentionshouldbepaidtobalancingculturaladaptabilityandculturalpreservation.Thetranslationofreligiousculture-loadedwordsisanimportantstep,anditsprocessingmethodsincludefreetranslationandinterpretationmethod.4.1.1FreeTranslationFreetranslationisatranslationmethodthatfocusesonconveyingtheoverallmeaningandspiritofthesourcetextratherthanstrictlyadheringtoitsliteralwording.Example1:ST:老天爷的眼睛可是看得清清楚楚。TT:ButOldManHeavenalwaysknowsexactlywhat’sgoingon.IntheoriginalChinesetext,“老天爷”isacolloquialandsomewhatpersonifiedreferencetoahigherpowerordeity,oftenusedtoexpresstheideathatone’sactionsarealwaysobservedandjudgedbyahigherauthority.Thisphrasecarriesastrongculturalandreligiousundertone,reflectingtraditionalChinesebeliefsaboutfateanddivineretribution.However,theconceptof“老天爷”maynothaveadirectequivalentinWesterncultures,wheresimilarideasareoftenexpresseddifferently.Thetranslator’schoiceofusing“OldManHeaven”isparticularlynoteworthy.ThisphrasecapturestheessenceoftheoriginaltermbypersonifyingahigherpowerinawaythatisfamiliartoEnglish-speakingaudiences.Theuseof“OldMan”addsatouchofcolloquialismandfamiliarity,makingthetranslationmorerelatabletoreaders.Additionally,thephrase“alwaysknowsexactlywhat’sgoingon”effectivelyconveystheideathatone’sactionsareconstantlyobservedandjudged,whichalignswiththeoriginalmeaning.Thistranslationmethoddemonstratesabalancebetweenculturalpreservationandadaptation.Byusingaculturallyappropriatetermlike“OldManHeaven,”thetranslatorensuresthatthetargetaudiencecaneasilyunderstandtheconceptwhilestillpreservingtheoriginalculturalnuance.Thephrase“alwaysknowsexactlywhat’sgoingon”furtherclarifiesthemeaning,makingitaccessibletoreaderswhomaynotbefamiliarwiththespecificculturalcontextoftheoriginaltext.Moreover,thistranslationadherestotheprinciplesoffunctionalequivalencebyfocusingonthesemanticandculturalequivalencebetweenthesourceandtargettexts.Thetranslatedsentenceevokesasimilarresponsefromthetargetaudienceastheoriginaltextdoesfromitssourceaudience,ensuringthattheculturalandemotionalimpactispreserved.Insummary,thistranslationeffectivelybridgestheculturalgapbetweenthesourceandtargetlanguages.Itdemonstrateshowfunctionalequivalencetheorycanguidetranslatorsinmakinginformeddecisionstoconveyculturalconnotationsaccuratelyandmaintainreadability.Byusingaculturallyappropriateandrelatablephrase,thetranslatorensuresthatthetranslationisbothfaithfultotheoriginaltextandaccessibletothetargetaudience.Example2:ST:他常常说起因果报应，让我们不要做坏事。TT:Heoftenspokeofkarma,advisingusagainstdoingevildeeds.Thetranslationofthesentence“他常常说起因果报应，让我们不要做坏事”as“Heoftenspokeofkarma,advisingusagainstdoingevildeeds”isanotherexcellentexampleofapplyingfunctionalequivalencetheorytohandleculturalconceptseffectively.IntheoriginalChinesetext,“因果报应”referstotheBuddhistconceptthatone’sactionsinthislifewilldeterminetheirfateinthenext,withgooddeedsleadingtopositiveoutcomesandbaddeedstonegativeones.ThisconceptisdeeplyrootedinChineseculturalandreligioustraditions.However,thedirecttranslationof“因果报应”mightnotbeimmediatelyunderstandabletoWesternreaderswhoarenotfamiliarwithBuddhistteachings.ByusingtheEnglishword“karma”,thetranslatorhaschosenatermthatiswidelyrecognizedinWesternculturesandcarriesasimilarmeaning.“Karma”isaconceptfromHinduismandBuddhismthatiscommonlyunderstoodintheWestastheideathatone’sactionshaveconsequences.Thischoicenotonlypreservesthecoremeaningoftheoriginaltextbutalsoensuresthatthetargetaudiencecaneasilygrasptheintendedmessage.Additionally,thephrase“advisingusagainstdoingevildeeds”furtherclarifiesthemoralimplicationoftheconcept,makingitmoreaccessibletoreaders.Thistranslationmethodeffectivelyconveystheoriginalmeaningwhileadaptingittotheculturalcontextofthetargetaudience.Itdemonstrateshowfunctionalequivalencetheorycanbeusedtobalanceculturalpreservationandreadercomprehension,ensuringthatthetranslationisbothfaithfultothesourcetextandunderstandabletothetargetreaders.Insummary,thistranslationillustratestheimportanceofselectingculturallyappropriatetermsandexpressionstoachievefunctionalequivalence.Byusing“karma”,thetranslatorsuccessfullybridgestheculturalgapandensuresthatthetranslatedtextachievesasimilareffectonthetargetaudienceastheoriginaltextdoesonitssourceaudience.4.1.2InterpretationmethodInterpretationisatranslationmethodthatconveystheconnotationofculture-loadedwordsthroughannotationsorexplanatorylanguage.Inthetheoryoffunctionalequivalence,theinterpretationmethodisseenasasupplementarytoolaimedathelpingtargetreadersbetterunderstandtheculturalbackgroundoftheoriginaltext.Example3:ST:我的母亲告诉我，那是观音菩萨，她能够救苦救难。TT:MymothertoldmethatwasGuanyin,theGoddessofMercy,whocouldhelpthoseindistress.Intranslatingthereligiousculture-loadedword“观音”fromtheaboveexample,thetranslatorchosetousethetransliteration“Guanyin”combinedwiththeinterpretivephrase“theGoddessofMercy”.Thistranslationmethodisatypicalapplicationofthefunctionalequivalencetheoryinpractice.Firstly,fromaculturalperspective,“观音”isahighlyrepresentativefigureinChineseBuddhistculture,symbolizingcompassionandsalvation.WhiletherearesimilarconceptsinWesternculture,theimageofGuanyincarriesuniqueculturalconnotationsandemotionalsignificance.Ifthetranslatorhadsimplytransliterated“观音”as“Guanyin,”theculturaluniquenesswouldbepreserved,butWesternreadersmightstruggletounderstanditssymbolicmeaning.Byaddingtheinterpretivephrase“theGoddessofMercy”,thetranslatorhelpstargetreadersbettergraspthereligioussignificanceofcompassionandsalvationassociatedwithGuanyin.Secondly,intermsoffunctionalequivalence,thetranslationaimstoachieveabalancebetweenpreservingtheculturalessenceandenhancingreadabilityforthetargetaudience.Thetransliteration“Guanyin”retainstheculturalspecificityoftheoriginalterm,while“theGoddessofMercy”providesafamiliarreferencepointforWesternreaders,facilitatingtheirunderstandingoftheconcept.ThiscombinationeffectivelyconveystheoriginalmeaningandculturalbackgroundwhileensuringthatthetranslationisaccessibleandrelatabletoreaderswhomaynotbefamiliarwithChineseBuddhistculture.Moreover,thistranslationmethodalignswithNida’semphasisonachievingequivalenceinmeaningandculturalfunction.Byprovidingboththeoriginaltermandaninterpretiveexplanation,thetranslatorensuresthatthetargettextevokesasimilarresponsefromreadersasthesourcetextdoesinitsoriginalculturalcontext.Thisapproachnotonlyenhancesthereadabilityandacceptabilityofthetranslationbutalsopromotescross-culturalunderstandingbybridgingthegapbetweenthesourceandtargetcultures.Inconclusion,thiscasedemonstrateshowfunctionalequivalencetheorycanguidetranslatorsinmakinginformeddecisionswhendealingwithculture-loadedwords.Thecombinationoftransliterationandinterpretationeffectivelybalancesculturalpreservationandreadercomprehension,achievingthegoaloffunctionalequivalenceintranslation.Example4:ST:每到春节，我们都会祭拜祖先，这是我们的传统。TT:DuringtheSpringFestival,wepayhomagetoourancestors,atraditionthatsignifiesrespectandremembrance.[Note:ThispracticeisdeeplyrootedinChineseculture,reflectingthevalueplacedonfamilyandheritage.]Thephrase“祭拜祖先”istranslatedas“payhomagetoourancestors,”whichconveystheactofhonoringandshowingrespecttoone’sforebears.ThistranslationnotonlypreservestheoriginalmeaningbutalsoadaptsittoaformthatiseasilyunderstoodbyWesternreaders.Theadditionofthenoteisparticularlynoteworthy.ThisinterpretationprovidesessentialculturalbackgroundinformationthathelpsreadersunderstandthesignificanceofancestorworshipinChineseculture.Itexplainsthatthispracticeisnotmerelyaritualbutareflectionofdeepculturalvaluesrelatedtofamilyandheritage.Thisnoteservesasabridge,connectingthereadertotheculturalcontextoftheoriginaltext.Byusingacombinationofliteraltranslationandinterpretativenotes,thetranslatorachievesabalancebetweenculturalpreservationandreadercomprehension.Thetranslationisfaithfultotheoriginaltextwhileensuringthatthetargetaudiencecanappreciatetheculturalsignificanceofthepractice.Thisapproachexemplifiesthefunctionalequivalencetheory,whichemphasizesthatthetranslatedtextshouldevokeasimilarresponsefromthetargetaudienceastheoriginaltextdoesfromitssourceaudience.Inconclusion,thistranslationmethodeffectivelyconveystheculturalrichnessoftheoriginaltextwhilemakingitaccessibletoabroaderaudience.Itdemonstratestheimportanceofprovidingculturalcontextintranslation,especiallywhendealingwithculture-loadedwords,toensurethatthetranslationisbothinformativeandcultur