Martha Pui Yiu Cheung, Lin Wusun

An Anthology of Chinese Discourse on Translation (Version 1)

From Earliest Times to the Buddhist Project

• Gebundenes Buch

Produktbeschreibung

Translation has a long history in China. Down the centuries translators, interpreters, Buddhist monks, Jesuit priests, Protestant missionaries, writers, historians, linguists, and even ministers and emperors have all written about translation, and from an amazing array of perspectives

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Produktdetails

• Verlag: Taylor & Francis
• Seitenzahl: 298
• Erscheinungstermin: 20. November 2006
• Englisch
• Abmessung: 254mm x 179mm x 25mm
• Gewicht: 692g
• ISBN-13: 9781900650922
• ISBN-10: 1900650924
• Artikelnr.: 42204931

Autorenporträt

Martha P.Y. Cheung received her PhD in English and American Literature from the University of Kent at Canterbury. She is now Professor and Head of the Translation Programme and Director of the Centre for Translation at Hong Kong Baptist University. She has translated many works of Chinese Literature into English, including the work of Han Shaogong (Homecoming? And Other Stories, 1992), Liu Sola (Blue Sky Green Sea and Other Stories, 1993), and Hong Kong poets such as Leung Ping Kwan (Foodscape, 1997 and Travelling with a Bitter Melon, 2002). She co-edited (with Jane C.C. Lai) and translated (with Jane C.C. Lai and others) An Oxford Anthology of Contemporary Chinese Drama (1997) and co-translated (with Jane C.C. Lai) 100 Excerpts from Zen Buddhist Texts (1997). She is Editor-in-Chief (Chinese translation) of the Oxford Children's Encyclopedia (9 volumes, 2082 entries, 1998), and Editor-in-Chief (English translation) of An Illustrated Chinese Materia Medica in Hong Kong (506 entries, 2004). She edited and translated (with Jane C.C. Lai and others) Hong Kong Collage: Contemporary Stories and Writing (1998). She has written articles on translation criticism, translation history, translation theory and the teaching of translation.

Inhaltsangabe

PART ONE: FROM EARLIEST TIMES TO THE EASTERN HAN DYNASTY (25-220 CE) OVERVIEW 1 Laozi (b. c. 570 BCE) THE CONSTANT WAY (TAO) From Chapter 1, Tao-te-ching 2 Laozi (b. c. 570 BCE) TRUSTWORTHY WORDS ARE NOT BEAUTIFUL From Chapter 81, Tao-te-ching 3 Kongzi (Confucius) (traditionally 551-479 BCE) FINE WORDS CAN HARDLY BE PART OF TRUE VIRTUE From Verse 3, Book 1, Lunyu (The Analects) 4 Kongzi (Confucius) (traditionally 551-479 BCE) LEARN TO DEVELOP MORAL QUALITIES From Verse 6, Book 1, Lunyu (The Analects) 5 Kongzi (Confucius) (traditionally 551-479 BCE) A LEARNED MAN From Verse 7, Book 1, Lunyu (The Analects) 6 Kongzi (Confucius) (traditionally 551-479 BCE) SUBSTANCE AND ATTENTION TO FORM AND BEAUTY From Verse 18, Book 6, Lunyu (The Analects) 7 Kongzi (Confucius) (traditionally 551-479 BCE) THE ABSOLUTE ESSENTIAL From Verse 7, Book 12, Lunyu (The Analects) 8 Kongzi (Confucius) (traditionally 551-479 BCE) SINCERITY IS ALL-IMPORTANT From Verse 18, Book 15, Lunyu (The Analects) 9 Kongzi (Confucius) (traditionally 551-479 BCE) GET YOUR MEANING ACROSS From Verse 41, Book 15, Lunyu (The Analects) 10 Kongzi (Confucius) (traditionally 551-479 BCE) HE WHO IS SINCERE WILL BE TRUSTED From Verse 6, Book 17, Lunyu (The Analects) 11 (Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE) HOW MUCH USE CAN THERE BE IN A MINOR ART? From "Xiaobian" (Minor Arts), Chapter 74, Da Dai liji (Elder Dai's Book of Rites) 12 (Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE) THE RELATIONSHIP BETWEEN LANGUAGE AND MEANING From "Xici zhuan shang" (Appended Statements, Part 1, Chapter 12), Zhouyi (Zhou Changes) 13 (Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE) THE MAN OF TRUE VIRTUE From "Wenyanzhuan qianjiusan" (Sayings on Patterning [with reference to] the Third Line of Hexagram 1, Qian or Heaven), Zhouyi (Zhou Changes) 14 (Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE) LITERARY PATTERNING GIVES FORCE TO LANGUAGE From "Xianggong Ershiwunian" (The 25th year of Duke Xiang [of Lu] [548 BCE]), in Chunqiu Zuozhuan Zhengyi (The Chronicles of Zuo) 15 (Attributed to) Zuo Qiuming (556-451? BCE) INTERPRETERS ALSO KNOWN AS "TONGUE-MEN" From "Zhouyu zhong" (Zhou Discourses, Part 2), in Guoyu (Discourses of the States), Volume 2 16 Mengzi (372-289 BCE) THE RIGHT WAY IS TO READ WITH EMPATHY From Passage 4, Chapter 9, Mengzi 17 (Attributed to) Zhuangzi (369-286 BCE) WHAT IS VALUED IN WORDS IS NOT WHERE THE VALUE OF WORDS LIES From "Tiandao" (The Way of Heaven), in Zhuangzi, with annotations by Wang Bi and Guo Xiang 18 (Attributed to) Zhuangzi (369-286 BCE) ONCE YOU HAVE GOT THE IDEA, THE WORDS ARE FORGOTTEN From "Waiwu" (External Things), in Zhuangzi, with annotations by Wang Bi and Guo Xiang 19 Xunzi (340?-245? BCE) THE ELEGANT AND PROPER STANDARD From "Yuelun" (A Discussion of Music), in Xunzi, Volume 14 20 Han Fei (280-233 BCE) THE MAN OF TRUE VIRTUE CHERISHES SUBSTANCE AND FROWNS UPON PURE EMBELLISHMENT From "Jielao" (Explaining the Laozi), in Hanfeizi, Volume 6 21 Zhou Rites Author unknown THE DUTIES OF GOVERNMENT INTERPRETERS IN ANCIENT TIMES From "Xiangxu" (Interpreting-functionaries), in "Qiuguan sikou xia" (Ministry of Justice, Part 2), collected in Zhouli (Zhou Rites), Volume 10 22 Zhou Rites Author unknown THE TRAINING OF INTERPRETERS From "Da xingren" (Senior Messenger), in "Qiuguan sikou xia" (Ministry of Justice, Part 2), collected in Zhouli (Zhou Rites), Volume 10 23 Lü Buwei (d. 235 BCE) ONE WOULD HAVE NO NEED FOR XIÀNG, YÌ OR DÍD
From "Shenshi" (Heeding the Circumstances), in Lüshi chunqiu (The Annals of Lü Buwei), Volume 17 24 Dai Sheng (fl. 74-49 BCE) MAKING ACCESSIBLE WHAT IS IN THE MINDS OF DIFFERENT PEOPLES AND MAKING THEIR LIKINGS AND PREFERENCES UNDERSTOOD From "Wangzhi" (Royal Institutions), in Liji (Book of Rites), Volume 4 25 (Attributed to) Fu Sheng (268-178 BCE) AN ANCIENT RECORD OF INTERPRETING ACTIVITIES From "Jiahe" (Luxuriant Grain), in Shangshu dazhuan (Amplification of the Book of History), Volume 4 PART TWO: THE BUDDHIST PROJECT GENERAL REMARKS SECTION ONE DISCOURSE ON SUTRA TRANSLATION: INITIAL STAGE OVERVIEW 26 (About) An Shigao (fl. second century CE) ELOQUENT WITHOUT BEING FLOWERY, UNHEWN WITHOUT BEING COARSE From "An Shigao zhuan" (A Biography of An Shigao), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 13 27 Liu Xi (fl. 147-220 CE) APPROXIMATE THE STANDARD LANGUAGE From "Shi dianyi" (Explanation of the Exact Meanings of Canons and Conventions), in Shiming (The Explanation of Names), Volume 6 28 (About) Lokak
ema (b. 147 CE) NOT A TOUCH OF EMBELLISHMENT IN THE STYLE From "Zhi Chen zhuan" (A Biography of Lokak
ema), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 13 29 Zhi Qian (fl. 233-253 CE) LACKING IN FELICITY From "Faju jing xu" (Preface to [the Translation of] the Dharmap
da), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 7 30 Wang Bi (226-249 CE) IMAGES, WORDS, AND IDEAS From "Mingxiang" (Elucidating the Images), Zhouyi lüeli (General Remarks on the Zhou Changes) 31 Kang Senghui (d. 280 CE) RUISM AND BUDDHISM TEACH CERTAIN VALUES IN COMMON From "Kang Senghui" (Kang Senghui), from "Yijingpian yi"(
) (On the Translation of Sutras, Part 1), collected in Gaoseng zhuan (The Biographies of Eminent Monks), Fascicle 1 32 Zhi Mindu (fl. 325-342 CE) THE SAME SUTRA, THREE TRANSLATORS, THREE DIFFERENT VERSIONS From "He weimojie jing xu" (Preface to the Composite Edition of [the Translations of] the Vimalak
rti-nirde
a S
tra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8 33 Dao An (312/314-385? CE) LOSSES SHOULD BE ANNOTATED From "Taoxing jing xu" (Preface to [the Translation of] the Taoxing Version of the A
as
hasrik
-prajñ
p
ramit
S
tra [Perfection of Wisdom Sutra in 8,000 Lines], in 10 fascicles), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 7 34 Dao An (312/314-385 CE) THE TWO TRANSLATIONS THREW LIGHT ON EACH OTHER From "He Fangguang Guangzan lüejie xu" (Preface to A Brief Exegesis on the Composite Edition of the Fangguang and Guangzan Versions of [the Translation of] the Pañcavi
atis
hasrik
-prajñ
p
ramit
S
tra [Perfection of Wisdom Sutra in 25,000 Lines]), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 7 35 Dao An (312/314-385 CE) DILUTING WINE WITH WATER From "Biqiudajie xu" (Preface to the Abridged [Translation of the] Sarvqsti-v
da-vinaya-bhiksu-pratimoksa), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 11 36 Dao An (312/314-385 CE) FIVE INSTANCES OF LOSING THE SOURCE; THREE DIFFICULTIES From "Mohe boluore boluomi jing chao xu" (Preface to A Collation of [the Translation of] Extracts from the Mah
prajñ
p
ramit
S
tra [Perfection of Great Wisdom Sutra], 5 fascicles), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8 37 Dao An (312/314-385 CE) THERE WERE QUITE A LOT OF REPETITIVE INCANTATIONS, SOME DESIRABLE AND NECESSARY AND OTHERS NOT SO From "Apitan xu" (Preface to [the Translation of] the Abhidharma Jñ
naprasth
na-
stra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 10 38 Dao An (312/314-385 CE) IT IS THE TRANSLATOR'S FAULT IF THE MEANING IS NOT CONVEYED IN FULL From "Piposha xu" (Preface to [the Translation of] the Vibh
s
-
stra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 10 39 Anonymous (Attributed to one of Dao An's disciples) SIGNS OF AN UNHEWN STYLE From "Sengjialuosha jijing houji" (Postscript to [the Translation of] the Compilation of Sägharak
a), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 10 40 Hui Yuan (334-416 CE) WORK OUT AN APPROPRIATE METHOD From "Sanfadu xu" (Preface to [the Translation of] the Tridharmika-
stra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 10 SECTION TWO DISCOURSE ON SUTRA TRANSLATION: MIDDLE STAGE OVERVIEW 41 Seng Rui (353?-420? CE) SPOILT BY FLOWERY OSTENTATION From "Siyi jing xu" (Preface to [the Translation of] the Vi
e
acintabrahma-pariprcch
S
tra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8 42 Kum
raj
va (344-409 CE) IT IS LIKE GIVING SOMEONE RICE THAT YOU HAVE CHEWED; HE WILL FIND IT NOT JUST TASTELESS BUT DOWNRIGHT DISGUSTING Recorded in "Jiumoluoshi Zhuan" (A Biography of Kum
raj
va), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 14 43 Seng Rui (353?-420? CE) WHERE TERMINOLOGY IS CONCERNED, ITEMS THAT SHOULD HAVE BEEN RENDERED BY THEIR SOUND RATHER THAN THEIR MEANING WERE RENDERED AS TRANSLITERATIONS From "Dapin jing xu" (Preface to [the Translation of] the Larger Division of the Mah
prajñ
p
ramit
S
tra [Perfection of Great Wisdom Sutra]), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8 44 Seng Zhao (384-414 CE) [KUM
RAJ
VA] DID NOT THINK THAT THE LAST TEN CHAPTERS WERE USEFUL TO THIS LAND, AND SO HE DID NOT TRANSLATE THEM From "Bailun xu" (Preface to [the Translation of] the
ata-
stras), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 11 45 Seng Zhao (384-414 CE) THE LANGUAGE USED WAS ECONOMICAL YET ACCOMPLISHED, AND THE MESSAGE WAS CONVEYED SUBTLY YET LUCIDLY From "Weimojie jing xu" (Preface to [the Translation of] the Vimalak
rti-nirde
a S
tra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8 46 Kum
raj
va (344-409 CE) "THAT'S EXACTLY HOW IT IS!" Recorded in "Shi Seng Rui" (Shi Seng Rui), collected in Gaoseng zhuan (The Biographies of Eminent Monks), Fascicle 6 47 Hui Guan (353-424? CE) KUM
RAJ
VA WAS ABLE TO USE THE LANGUAGE OF THIS LAND TO CONVEY A MEANING THAT DID NOT DISTORT THE SOURCE From "Fahua zongyao xu" (Preface to the Doctrinal Essentials of the Lotus Sutra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8 48 Seng Rui (353?-420? CE) JUST FOLLOW THE SOURCE From "Xiaopin jing xu" (Preface to [the Translation of] the Smaller Division of the Mah
prajñ
p
ramit
S
tra [Perfection of Great Wisdom Sutra]), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8 49 Hui Yuan (334-416 CE) AN EASIER PATH WOULD BENEFIT BEGINNERS From "Dazhilun chao xu" (Preface to A Collation of Extracts from [the Translation of] the Mah
prajñ
p
ramit
-
stra [A Treatise on the Perfection of Great Wisdom Sutra]), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 10 50 Kum
raj
va (344-409 CE) IF I HAVE NOT TRANSGRESSED THE TRUTH IN MY TRANSLATIONS, LET MY TONGUE NOT BE DESTROYED IN MY CREMATION Recorded in "Jiumoluoshi Zhuan"(A Biography of Kum
raj
va), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 14 51 Dao Biao (fl. 394-415 CE) MERE KNOWLEDGE OF THE LANGUAGE WAS NOT DEEMED ADEQUATE FOR CONVEYING THE CENTRAL IDEAS From "Shelifu apitan xu" (Preface to [the Translation of] the
riputr
bhidharma-
stra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 10 52 Dao Lang (fl. 412-427 CE) LIKE MILK DILUTED WITH WATER From "Daniepan jing xu" (Preface to [the Translation of] the Mah
-parinirv
a S
tra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8 53 Shen Yue (441-513 CE) READABILITY SHOULD COME FIRST Recorded in "Wenzhang pian"b(On Essays), in Yanshi jiaxun (Instructions of the Yan Family), Volume 1 54 Seng You (445-518 CE) HOW CAN WE STUDY THE BUDDHA'S TEACHINGS WITH NO KNOWLEDGE OF THOSE WHO TRANSMITTED THE SUTRAS AND NO UNDERSTANDING OF THEIR TIMES? From "Chusanzang jiji xu" (Preface to A Collection of Records on the Emanation of the Chinese Tripitaka), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 1 55 Seng You (445-518 CE) DIFFERENCES BETWEEN THE SANSKRIT AND HAN LANGUAGES From "Hu han yijing yinyi tongyi ji" (A Record of the Similarities and Differences in Pronunciation and Meaning Among the Chinese Translations of Sutras from Hu-language), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 1 56 Seng You (445-518 CE) THEY CLING TOO CLOSELY TO THE WORDS AND THE TEXT, WITH THE RESULT THAT THE MEANING IS SELDOM FULLY REVEALED From "Dao Sheng fashi zhuan" (A Biography of Dao Sheng), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 15 57 Hui Jiao (497-554 CE) SINCE BUDDHISM CAME TO THE EAST, MANY HAVE PARTICIPATED IN TRANSLATING THE SUTRAS, BUT FEW HAVE TRIED TO PASS ON THE SOUNDS AND MUSIC OF THE RELIGION From "Gaoseng zhuan jingshi pian fulun" (Appendix [to the Section "Sermonists"]), collected in Gaoseng zhuan (The Biographies of Eminent Monks), Fascicle 13 58 Param
rtha (499-569 CE) I HAVE NO REGRETS IN MY LIFE! Recorded in "Chen Yangdu Jinling shamen Shi Fa Tai zhuan" (A Biography of the Chen Dynasty Monk Fa Tai from Jinling), in "Benzhuan" (Main Biographies), from "Yijing pian chu" (On the Translation of Sutras, Part 1), collected in Xu gaoseng zhuan(A Continuation of the Biographies of Eminent Monks), Fascicle 1 59 Hui Kai (518-568 CE) THE PRESENT TRANSLATION SEEKS TO BE AT ONCE REFINED [WÉN
] AND UNHEWN [ZHÌ] From "Shedachenglun xu"(Preface to [the Translation of] the Mah
y
na-säparigraha-
stra, in "Shedache1nglun" (The [Translation of the] Mah
y
na-säparigraha-
stra), Fascicle 1 60 Hui Kai (518-568 CE) IN TRANSLATING, PARAM
RTHA DID NOT REQUIRE THE HELP OF AN INTERPRETER From "Apitanmojusheshilun xu" (Preface to [the Translation of] the Abhidharmako
a-
stra), in "Apitanmojusheshilun" (The [Translation of the] Abhidharmako
a-
stra), Fascicle 1 61 Dao An (fl. 557-581 CE) LOOK BEYOND THE WORDS AND NAMES TO THE SUBSTANCE From "Kong Lao fei fo" [Kongzi is not Buddha, and Neither is Laozi], in Erjiaolun (A Treatise on the Two Religions), collected in Guang hongmingji (A Further Collection of Essays on Buddhism), Fascicle 8 62 Fa Lin (572-640 CE) THE SEVENTH TYPE OF BENIGHTEDNESS Recorded in "Neisanbao wufanzhi" (Why the Three Precious Ones should be Not-translated [transliterated]), from "Jiuzhen pian xia" (Nine Admonitions, Part 2), in Bian zheng lun (Defending the Right), collected in Guang hongmingji (A Further Collection of Essays on Buddhism), Fascicle 13 63 Yan Cong (557-610 CE) ON THE RIGHT WAY Recorded in "Sui Dongdu Shanglinyuan fanjingguan shamen Shi Yan Cong zhuan" (A Biography of Monk Shi Yan Cong of the Shanglinyuan Translation Assembly at Dongdu [now Xi'an] in the Sui Dynasty), in "Benzhuan" (Main Biographies), from "Yijing pian er" (On the Translation of Sutras, Part 2), collected in Xu gaoseng zhuan (A Continuation of the Biographies of Eminent Monks), Fascicle 2 SECTION THREE DISCOURSE ON SUTRA TRANSLATION: LATER STAGE OVERVIEW 64 Dao Xuan (596-667 CE) THE CONTRIBUTIONS OF TRANSLATION ARE FAR-REACHING AND IMMENSE From "Yijing pian si fulun"(Appendix [to the Section "On the Translation of Sutras, Part 4]"), collected in Xu gaoseng zhuan (A Continuation of the Biographies of Eminent Monks), Fascicle 4 65 Bian Ji (619?-649? CE) IN SUTRA TRANSLATION, THE PROFOUND MESSAGE SHOULD BE MADE EASILY UNDERSTANDABLE; AND AS LONG AS THE TRANSLATION DOES NOT VIOLATE THE SOURCE, IT IS A GOOD TRANSLATION From "Jizan"(Eulogy), collected in Datang xiyuji (The Great Tang Dynasty Record of the Western Regions), Volume 12 66 Zhangsun Wuji (d. 659 CE) et al PUNISHMENTS FOR WILFUL OBSTRUCTION OF JUSTICE BY GOVERNMENT INTERPRETERS From "Zheng bu yan qing" (Giving False Evidence), from "Zhawei" (Deception), collected in Tang lü shu yi (The Code of the Tang, with Notes and Commentaries), Volume 25 67 Xuan Zang (600 - 664 CE) FIVE GUIDELINES FOR NOT-TRANSLATING A TERM Recorded in "Fanyi mingyi ji xu" (Preface to A Collection of Names and Their Explanations in Buddhist Translations), collected in Fanyi mingyi ji (A Collection of Names and Their Explanations in Buddhist Translations) 68 Xuan Zang (600 - 664 CE) WHY SHOULD BUDDHIST TERMS BE LINKED UP WITH TAOIST MEANINGS? Recorded in "Jing Daci'ensi Shi Xuan Zang zhuan" (A Biography of Xuan Zang of the Great Ci'en Monastery), in Benzhuan (Main Biographies), from "Yijing pian si" (On the Translation of Sutras, Part 4), collected in Xu gaoseng zhuan (A Continuation of the Biographies of Eminent Monks), Fascicle 4 69 Hui Li (b. 615 CE) ONLY WITH THE GOOD FORTUNE OF PATRONAGE CAN THE RELIGION SPREAD AND BENEFIT THE MANY Recorded in Datang Daci'ensi Sanzang Fashi zhuan (A Biography of the Tripitaka-master of the Great Ci'en Monastery of the Great Tang Dynasty), Volume 8 70 Hui Li (b. 615 CE) TRANSLATE EVERYTHING AND OMIT NOTHING From Datang Daci'ensi Sanzang Fashi zhuan (A Biography of the Tripitaka-master of the Great Ci'en Monastery of the Great Tang Dynasty), Volume 10 71 Yi Jing (635 - 713 CE) XUAN ZANG TOOK ON THE TASKS OF INTERPRETING THE MEANING OF THE TEXT AND RENDERING THE TEXT INTO CHINESE, SEEKING NO OUTSIDE ASSISTANCE EITHER IN THE SELECTION OF WORDS OR IN DECIDING ON THE MAIN DOCTRINAL PRECEPTS From "Sanzang shengjiao xu" (Preface to the Tripitaka (by Emperor Zhongzong)), in Quan Tang wen (Complete Prose of the Tang), Volume 17 72 Wu Zetian (624-705 CE) IT IS PROPER THAT TAOISM AND BUDDHISM BE TREATED WITH EQUAL RESPECT From "Seng Tao bingzhong chi" (Edict that Sägha (Buddhism) and Taoists (Taoism) be Given Equal Status), in Quan Tang wen (Complete Prose of the Tang), Volume 96 73 Gautama Siddh
rtha (fl. late seventh to early eighth centuries CE) WE HAVE TRIMMED WHAT WAS REDUNDANT AND OMITTED THE ELABORATE PARTS From "Qutan Xida" (Gautama Siddh
rtha), in Chouren zhuan (The Biographies of Astronomers and Mathematicians), Volume 13 74 Zhao Ying (fl. 936-942 CE) and Liu Xu (887-946 CE) THE FABRICATED DAYUN SUTRA WAS MADE AVAILABLE THROUGHOUT THE REALM From "Xue Huaiyi" (Xue Huaiyi), in "Waiqi" (Relatives of the Imperial Consort), from "Liezhuan" (Biographies), in Jiu Tang shu (Old Tang Records), Volume 183 75 Zan Ning (919-1001 CE) TO TRANSLATE MEANS TO EXCHANGE From "Tang Jingxiu Dajianfusi Yi Jing zhuan" (The Biography of Yi Jing from Great Jianfu Temple in the Central Administrative Region in the Tang Dynasty), collected in Song gaoseng zhuan (The Song Version of the Biographies of Eminent Monks), Fascicle 1 76 Zan Ning (919-1001 CE) NOTES ON TRANSLATING From "Tang jingshi Man Yue zhuan" ["A Biography of Man Yue of the Capital of the Tang Dynasty"], in "Yijing pian yi zhi san" (On the Translation of Sutras, Part 3), collected in Song gaoseng zhuan (The Song Version of the Biographies of Eminent Monks), Fascicle 3 77 Zan Ning (919-1001 CE) THE DIFFERENT POSTS ESTABLISHED IN TRANSLATION ASSEMBLIES AND THE RESPONSIBILITIES OF THE OFFICIALS IN EACH POST From "Tang jingshi Man Yue zhuan" ["A Biography of Man Yue of the Capital of the Tang Dynasty"], in "Yijing pian yi zhi san" (On the Translation of Sutras, Part 3), collected in Song gaoseng zhuan (The Song Version of the Biographies of Eminent Monks), Fascicle 3 78 Zan Ning (919-1001 CE) RENOWNED MONKS GATHERED IN THE PALACE HALL TO HOLD FORTH AGAINST TAOIST PRIESTS From "Tang Jianglingfu Fa Ming zhuan" (A Biography of Fa Ming of the Administrative Region of Jiangling in the Tang Dynasty), in "Hufa pian" (On Protecting the Dharma), collected in Song gaoseng zhuan (The Song Version of the Biographies of Eminent Monks), Fascicle 17 79 Zan Ning (919-1001 CE) THE REMARK THAT THE DAYUN SUTRA IS A FABRICATION IS NOT TRUE From "Ci seng ziyi" (Purple Ceremonial Robes Bestowed Upon Buddhist Monks as Gifts), Dasong seng shilüe (The Song Dynasty Compendium of Monastic History), Volume 2 80 Hong Hao (1088 - 1155) THE T
NGSHÌ [INTERPRETING-CLERKS] HAD GREAT INFLUENCE Recorded in Songmo jiwen (Travel Records of the Pine and Desert Lands) 81 Fa Yun (1088-1158) WE USE THE TRANSLATED SUTRAS IN THIS LAND TO MANIFEST THE TRUTH THAT COMES FROM ANOTHER LAND From Fanyi mingyi ji (A Collection of Names and Their Explanations in Buddhist Translations), Fascicle 1 82 Fa Yun (1088 - 1158) A BRIEF STUDY OF SOME OF THE TERMS AND NAMES USED IN THE TRANSLATED SUTRAS From "Tang Fan ziti pian" (On the Chinese Script and the Fàn [Sanskrit] Script), collected in Fanyi mingyi ji (A Collection of Names and Their Explanations in Buddhist Translations), Fascicle 15 Biographical Notes on People Mentioned in the Text Works Cited References Index