By Martha Cheung Pui Yiu, Lin Wusun
Translation has an extended historical past in China. Down the centuries translators, interpreters, Buddhist clergymen, Jesuit monks, 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 considering the artwork and company of translating is now introduced jointly in a two-volume anthology. the 1st quantity covers a time frame from approximately the fifth century BCE to the 12th century CE. It offers with translation within the civil and executive context, and with the enormous 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 bargains with the transmission of Western studying to China - a translation enterprise that modified the epistemological horizon or even the approach 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 consists of priceless basic fabric, permitting entry into the minds of translators operating in a time and area markedly varied from ours, and in methods international or perhaps unimaginable to us. the subjects those writers mentioned are ordinary. yet instead of a comfy journey on well-trodden flooring, the anthology invitations us on an exhilarating trip of the mind's eye.
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Additional resources for An Anthology of Chinese Discourse on Translation (Volume 1): From Earliest Times to the Buddhist Project
To trope the subtle presence of “běn” ءin Chinese discourse on sutra translation, neither “source” nor “version”/“edition” will be provided with its transliteration and Chinese character in brackets. In English translations of classical Chinese texts, the syntax makes it necessary for the subject (for example, the English terms for “běn” )ءto appear more frequently than it has to in classical Chinese, and if the technique of tagging an English term with its transliteration and its Chinese character were to be used, the presence of “běn” ء, already pervasive due to syntactical requirement, would become obtrusive.
Likewise, if a translated sutra was talked about, discussed and evaluated as a Chinese work, what was revealed would be a view of translation as something standing by itself, its connection with the source either forgotten or masked by a stress on its commensurability with other Chinese texts. Much Chinese translation criticism pertaining to the sutras was founded upon such a view. The translated sutras were read and described in terms taken from the critical vocabulary for Chinese literary works, Chinese paintings and other cultural genres.
In the interest of retaining a sense of the linguistic complexity – and the linguistic haziness surrounding Chinese discourse on Buddhist sutra translation – this practice will not be adopted in this anthology. )”. In entries written by monks who knew Sanskrit, the question mark will be removed. (2iv) When we think of translation today, we usually think of a person of bilingual (at the very least) proﬁciency working solitarily with a text. Buddhist sutra translation took a remarkably different form.