By Martha Cheung Pui Yiu, Lin Wusun
Translation has an extended heritage 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 a thrilling variety of perspectives, reflections and theoretical considering the paintings and enterprise 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 govt context, and with the enormous undertaking 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 mind-set of chinese language humans. Comprising over 250 passages, so much of that are translated into English for the 1st time the following, the anthology is the 1st significant resource e-book to seem in English. It consists of worthwhile fundamental fabric, permitting entry into the minds of translators operating in a time and house markedly various from ours, and in methods overseas or maybe unattainable to us. the themes those writers mentioned are universal. yet instead of a comfy journey on well-trodden floor, the anthology invitations us on an exhilarating 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
And these three expressions, when preceded by the imperative “do not”, served as general principles to be observed. Also emphasized as more or less general 11 12 An Anthology of Chinese Discourse on Translation, Volume One principles to be observed were the need to “yield to the source” (yīběn ࠉ)ء and the need to stay close to the source (shǒuběn )ءښ. The intense interest in the source was also a product of the fact that the source was unstable, even ephemeral. First and foremost, the source often did not exist as a material object, especially in the early years of sutra translation.
Zhǔyì” was sometimes also called “yìzhǔ” ( literally “translator in charge”). See Cao Shibang (1990:179 181) for a discussion of these terms and why “zhǔyì” is preferable to “yìzhǔ”. ix The size, the scale of operation, the gradual institutionalization and the development of the Translation Assembly (yìchǎng ) in the course of the spread of Buddhism in China is a topic that has drawn a lot of re search attention. For details, see Wang 1984:129 200. Entry 77 gives a comprehensive description of the different positions that were established in the Translation Assemblies throughout their history, and the responsibilities of each position.
3) How are we to convey the cultural tradition, or evoke a sense – some sense – of the cultural tradition in which the key concepts are rooted? (4) How much historical and other background information needs to be provided to facilitate comprehension? These four considerations are interrelated. The satisfaction of the ﬁrst and the second considerations is dependent on the third and the fourth considerations being met. This means that in order to interpret, describe, represent, and re-present the Chinese translation concepts and the salient features of Chinese discourse on translation adequately (in order to, as it were, translate “thickly”), ways must be found to bring the Chinese cultural tradition to life, and sufﬁcient background information has to be provided.