By Martha Cheung Pui Yiu, Lin Wusun
Translation has a protracted historical past in China. Down the centuries translators, interpreters, Buddhist clergymen, Jesuit clergymen, Protestant missionaries, writers, historians, linguists, or even ministers and emperors have all written approximately translation, and from an awesome array of views. Such an exhilarating range of perspectives, reflections and theoretical wondering the paintings and company of translating is now introduced jointly in a two-volume anthology. the 1st quantity covers a timeframe from approximately the fifth century BCE to the 12th century CE. It bargains with translation within the civil and executive context, and with the huge venture of Buddhist sutra translation. the second one quantity spans the thirteenth century CE to the Revolution of 1911, which introduced an finish to feudal China. It offers with the transmission of Western studying to China - a translation enterprise that modified the epistemological horizon or even the attitude of chinese language humans. Comprising over 250 passages, such a lot of that are translated into English for the 1st time the following, the anthology is the 1st significant resource publication to seem in English. It contains worthy basic fabric, permitting entry into the minds of translators operating in a time and house markedly various from ours, and in methods overseas or perhaps unattainable to us. the themes those writers mentioned are well-known. yet instead of a comfy journey on well-trodden floor, the anthology invitations us on a thrilling trip of the mind's eye.
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Extra info for An Anthology of Chinese Discourse on Translation (Volume 1): From Earliest Times to the Buddhist Project
Knowledge of Chinese was not absolutely necessary. If the Presiding Translator had no Chinese, he would be assisted by one or more Interpreters (dùyǔ ৫, literally “word-measurer”, or chuányǔ ႚ, literally “word-transmitter”) who were conversant in his language and whose job it was to interpret his words and explications into Chinese. If the Presiding Translator had no need for an Interpreter, then immediately under him would be the Recorder (bǐshòu ࠹, literally “received-by-brush”), who was responsible for writing down what had been said in Chinese and, after careful checking for accuracy, putting the Chinese translation together.
This is not an attempt to subsume non-Chinese under the label Chinese for the purpose of discursive nation-building. Neither is it an effort to invent a Chinese translation tradition richer and grander than it actually is. xvii (8) NAMES OF BUDDHIST MONKS The character ᤩ (shì) is the ﬁrst of the four characters used to transliterate the name of the founder of Buddhism, Śākyamuni ᤩ૫( ؍ۋpronounced as shì-jiā-móu-ní). Before Dao An introduced the custom of using the character “shì” ᤩ as a religious surname for monks,” monks used other religious appellations – such as Zhu (ा), Zhi (֭), Kang (ൈ) and so on – which were based on their places of origin.
It deals mainly with the different stages of the transmission of Western learning to China – a translation venture that changed, quite dramatically, the epistemological horizon and even the mindset of Chinese people. Together, the two volumes bring together a collection of historical documents on the ideas, views, reﬂections, and theorizations about translation expressed by Chinese scholars and translators, and also by translators and scholars translating into Chinese down the centuries. With more than ninety-ﬁve per cent of the documents translated into English for the ﬁrst time here, this anthology functions as a source-book and can be read as such.
An Anthology of Chinese Discourse on Translation (Volume 1): From Earliest Times to the Buddhist Project by Martha Cheung Pui Yiu, Lin Wusun