Anthology of Chinese Discourse on Translation (Version 1)

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. Such an exciting diversity of views, reflections and theoretical thinking about the art and business of translating is now brought together in a two-volume anthology. The first volume covers a time-frame from roughly the 5th century BCE to the twelfth century CE. It deals with translation in the civil and government context, and with the monumental project of Buddhist sutra translation. The second volume spans the 13th century CE to the Revolution of 1911, which brought an end to feudal China. It deals with the transmission of Western learning to China - a translation venture that changed the epistemological horizon and even the mindset of Chinese people. Comprising over 250 passages, most of which are translated into English for the first time here, the anthology is the first major source book to appear in English. It carries valuable primary material, allowing access into the minds of translators working in a time and space markedly different from ours, and in ways foreign or even inconceivable to us. The topics these writers discussed are familiar. But rather than a comfortable trip on well-trodden ground, the anthology invites us on an exciting journey of the imagination. <p>PART ONE: FROM EARLIEST TIMES TO THE EASTERN HAN DYNASTY (25-220 CE)</p><p>OVERVIEW</p><p>1</p><p>Laozi (b. c. 570 BCE)</p><p>THE CONSTANT WAY (TAO)</p><p>From Chapter 1, Tao-te-ching </p><p>2</p><p>Laozi (b. c. 570 BCE)</p><p>TRUSTWORTHY WORDS ARE NOT BEAUTIFUL</p><p>From Chapter 81, Tao-te-ching </p><p>3</p><p>Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>FINE WORDS CAN HARDLY BE PART OF TRUE VIRTUE</p><p>From Verse 3, Book 1, Lunyu (The Analects)</p><p>4</p><p>Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>LEARN TO DEVELOP MORAL QUALITIES</p><p>From Verse 6, Book 1, Lunyu (The Analects)</p><p>5</p><p>Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>A LEARNED MAN</p><p>From Verse 7, Book 1, Lunyu (The Analects)</p><p>6</p><p>Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>SUBSTANCE AND ATTENTION TO FORM AND BEAUTY</p><p>From Verse 18, Book 6, Lunyu (The Analects)</p><p>7</p><p>Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>THE ABSOLUTE ESSENTIAL</p><p>From Verse 7, Book 12, Lunyu (The Analects)</p><p>8</p><p>Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>SINCERITY IS ALL-IMPORTANT</p><p>From Verse 18, Book 15, Lunyu (The Analects)</p><p>9</p><p>Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>GET YOUR MEANING ACROSS</p><p>From Verse 41, Book 15, Lunyu (The Analects)</p><p>10</p><p>Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>HE WHO IS SINCERE WILL BE TRUSTED</p><p>From Verse 6, Book 17, Lunyu (The Analects)</p><p>11</p><p>(Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>HOW MUCH USE CAN THERE BE IN A MINOR ART?</p><p>From "Xiaobian" (Minor Arts), Chapter 74, Da Dai liji (Elder Dai's Book of Rites)</p><p>12</p><p>(Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>THE RELATIONSHIP BETWEEN LANGUAGE AND MEANING</p><p>From "Xici zhuan shang" (Appended Statements, Part 1, Chapter 12), Zhouyi (Zhou Changes)</p><p>13</p><p>(Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>THE MAN OF TRUE VIRTUE</p><p>From "Wenyanzhuan qianjiusan" (Sayings on Patterning [with reference to] the Third Line of Hexagram 1, Qian or Heaven), Zhouyi (Zhou Changes)</p><p>14</p><p>(Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE)</p><p>LITERARY PATTERNING GIVES FORCE TO LANGUAGE</p><p>From "Xianggong Ershiwunian" (The 25th year of Duke Xiang [of Lu] [548 BCE]), in Chunqiu Zuozhuan Zhengyi (The Chronicles of Zuo)</p><p>15</p><p>(Attributed to) Zuo Qiuming (556-451? BCE)</p><p>INTERPRETERS ALSO KNOWN AS "TONGUE-MEN"</p><p>From "Zhouyu zhong" (Zhou Discourses, Part 2), in Guoyu (Discourses of the States), Volume 2</p><p>16</p><p>Mengzi (372-289 BCE)</p><p>THE RIGHT WAY IS TO READ WITH EMPATHY</p><p>From Passage 4, Chapter 9, Mengzi</p><p>17</p><p>(Attributed to) Zhuangzi (369-286 BCE)</p><p>WHAT IS VALUED IN WORDS IS NOT WHERE THE VALUE OF WORDS LIES</p><p>From "Tiandao" (The Way of Heaven), in Zhuangzi, with annotations by Wang Bi and Guo Xiang</p><p>18</p><p>(Attributed to) Zhuangzi (369-286 BCE)</p><p>ONCE YOU HAVE GOT THE IDEA, THE WORDS ARE FORGOTTEN</p><p>From "Waiwu" (External Things), in Zhuangzi, with annotations by Wang Bi and Guo Xiang</p><p>19</p><p>Xunzi (340?-245? BCE)</p><p>THE ELEGANT AND PROPER STANDARD</p><p>From "Yuelun" (A Discussion of Music), in Xunzi, Volume 14</p><p>20</p><p>Han Fei (280-233 BCE)</p><p>THE MAN OF TRUE VIRTUE CHERISHES SUBSTANCE AND FROWNS UPON PURE EMBELLISHMENT</p><p>From "Jielao" (Explaining the Laozi), in Hanfeizi, Volume 6</p><p>21</p><p>Zhou Rites</p><p>Author unknown</p><p>THE DUTIES OF GOVERNMENT INTERPRETERS IN ANCIENT TIMES</p><p>From "Xiangxu" (Interpreting-functionaries), in "Qiuguan sikou xia" (Ministry of Justice, Part 2), collected in Zhouli (Zhou Rites), Volume 10</p><p>22</p><p>Zhou Rites</p><p>Author unknown</p><p>THE TRAINING OF INTERPRETERS</p><p>From "Da xingren" (Senior Messenger), in "Qiuguan sikou xia" (Ministry of Justice, Part 2), collected in Zhouli (Zhou Rites), Volume 10</p><p>23</p><p>Lü Buwei (d. 235 BCE)</p><p>ONE WOULD HAVE NO NEED FOR XIÀNG, YÌ OR DÍDĪ</p><p>From "Shenshi" (Heeding the Circumstances), in Lüshi chunqiu (The Annals of Lü Buwei), Volume 17</p><p>24</p><p>Dai Sheng (fl. 74-49 BCE)</p><p>MAKING ACCESSIBLE WHAT IS IN THE MINDS OF DIFFERENT PEOPLES AND MAKING THEIR LIKINGS AND PREFERENCES UNDERSTOOD</p><p>From "Wangzhi" (Royal Institutions), in Liji (Book of Rites), Volume 4</p><p>25</p><p>(Attributed to) Fu Sheng (268-178 BCE)</p><p>AN ANCIENT RECORD OF INTERPRETING ACTIVITIES</p><p>From "Jiahe" (Luxuriant Grain), in Shangshu dazhuan (Amplification of the Book of History), Volume 4</p><p>PART TWO: THE BUDDHIST PROJECT</p><p>GENERAL REMARKS</p><p>SECTION ONE</p><p>DISCOURSE ON SUTRA TRANSLATION: INITIAL STAGE</p><p>OVERVIEW</p><p>26</p><p>(About) An Shigao (fl. second century CE)</p><p>ELOQUENT WITHOUT BEING FLOWERY, UNHEWN WITHOUT BEING COARSE</p><p>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</p><p>27</p><p>Liu Xi (fl. 147-220 CE)</p><p>APPROXIMATE THE STANDARD LANGUAGE</p><p>From "Shi dianyi" (Explanation of the Exact Meanings of Canons and Conventions), in Shiming (The Explanation of Names), Volume 6</p><p>28</p><p>(About) Lokakṣema (b. 147 CE)</p><p>NOT A TOUCH OF EMBELLISHMENT IN THE STYLE</p><p>From "Zhi Chen zhuan" (A Biography of Lokakṣema), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 13</p><p>29</p><p>Zhi Qian (fl. 233-253 CE)</p><p>LACKING IN FELICITY</p><p>From "Faju jing xu" (Preface to [the Translation of] the Dharmapāda), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 7</p><p>30</p><p>Wang Bi (226-249 CE)</p><p>IMAGES, WORDS, AND IDEAS</p><p>From "Mingxiang" (Elucidating the Images), Zhouyi lüeli (General Remarks on the Zhou Changes)</p><p>31</p><p>Kang Senghui (d. 280 CE) </p><p>RUISM AND BUDDHISM TEACH CERTAIN VALUES IN COMMON</p><p>From "Kang Senghui" (Kang Senghui), from "Yijingpian yi"(一) (On the Translation of Sutras, Part 1), collected in Gaoseng zhuan (The Biographies of Eminent Monks), Fascicle 1</p><p>32</p><p>Zhi Mindu (fl. 325-342 CE)</p><p>THE SAME SUTRA, THREE TRANSLATORS, THREE DIFFERENT VERSIONS</p><p>From "He weimojie jing xu" (Preface to the Composite Edition of [the Translations of] the Vimalakīrti-nirdeśa Sūtra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8</p><p>33</p><p>Dao An (312/314-385? CE)</p><p>LOSSES SHOULD BE ANNOTATED</p><p>From "Taoxing jing xu" (Preface to [the Translation of] the Taoxing Version of the Aṣṭasāhasrikā-prajñāpāramitā Sūtra [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</p><p>34</p><p>Dao An (312/314-385 CE)</p><p>THE TWO TRANSLATIONS THREW LIGHT ON EACH OTHER </p><p>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 Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra [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</p><p>35</p><p>Dao An (312/314-385 CE)</p><p>DILUTING WINE WITH WATER</p><p>From "Biqiudajie xu" (Preface to the Abridged [Translation of the] Sarvqsti-vāda-vinaya-bhiksu-pratimoksa), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 11</p><p>36</p><p>Dao An (312/314-385 CE)</p><p>FIVE INSTANCES OF LOSING THE SOURCE; THREE DIFFICULTIES</p><p>From "Mohe boluore boluomi jing chao xu" (Preface to A Collation of [the Translation of] Extracts from the Mahāprajñāpāramitā Sūtra [Perfection of Great Wisdom Sutra], 5 fascicles), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8</p><p>37</p><p>Dao An (312/314-385 CE)</p><p>THERE WERE QUITE A LOT OF REPETITIVE INCANTATIONS, SOME DESIRABLE AND NECESSARY AND OTHERS NOT SO</p><p>From "Apitan xu" (Preface to [the Translation of] the Abhidharma Jñānaprasthāna-śāstra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 10</p><p>38</p><p>Dao An (312/314-385 CE)</p><p>IT IS THE TRANSLATOR'S FAULT IF THE MEANING IS NOT CONVEYED IN FULL</p><p>From "Piposha xu" (Preface to [the Translation of] the Vibhāsā-śāstra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 10</p><p>39</p><p>Anonymous (Attributed to one of Dao An's disciples)</p><p>SIGNS OF AN UNHEWN STYLE</p><p>From "Sengjialuosha jijing houji" (Postscript to [the Translation of] the Compilation of Saṃgharakṣa), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 10</p><p>40</p><p>Hui Yuan (334-416 CE)</p><p>WORK OUT AN APPROPRIATE METHOD</p><p>From "Sanfadu xu" (Preface to [the Translation of] the Tridharmika-śāstra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 10</p><p>SECTION TWO</p><p>DISCOURSE ON SUTRA TRANSLATION: MIDDLE STAGE</p><p>OVERVIEW</p><p>41</p><p>Seng Rui (353?-420? CE)</p><p>SPOILT BY FLOWERY OSTENTATION</p><p>From "Siyi jing xu" (Preface to [the Translation of] the Viśeṣacintabrahma-pariprcchā Sūtra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8</p><p>42</p><p>Kumārajīva (344-409 CE)</p><p>IT IS LIKE GIVING SOMEONE RICE THAT YOU HAVE CHEWED; HE WILL FIND IT NOT JUST TASTELESS BUT DOWNRIGHT DISGUSTING</p><p>Recorded in "Jiumoluoshi Zhuan" (A Biography of Kumārajīva), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 14</p><p>43</p><p>Seng Rui (353?-420? CE)</p><p>WHERE TERMINOLOGY IS CONCERNED, ITEMS THAT SHOULD HAVE BEEN RENDERED BY THEIR SOUND RATHER THAN THEIR MEANING WERE RENDERED AS TRANSLITERATIONS</p><p>From "Dapin jing xu" (Preface to [the Translation of] the Larger Division of the Mahāprajñāpāramitā Sūtra [Perfection of Great Wisdom Sutra]), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8</p><p>44</p><p>Seng Zhao (384-414 CE)</p><p>[KUMĀRAJĪVA] DID NOT THINK THAT THE LAST TEN CHAPTERS WERE USEFUL TO THIS LAND, AND SO HE DID NOT TRANSLATE THEM</p><p>From "Bailun xu" (Preface to [the Translation of] the Śata-śāstras), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 11</p><p>45</p><p>Seng Zhao (384-414 CE)</p><p>THE LANGUAGE USED WAS ECONOMICAL YET ACCOMPLISHED, AND THE MESSAGE WAS CONVEYED SUBTLY YET LUCIDLY</p><p>From "Weimojie jing xu" (Preface to [the Translation of] the Vimalakīrti-nirdeśa Sūtra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8</p><p>46</p><p>Kumārajīva (344-409 CE)</p><p>"THAT'S EXACTLY HOW IT IS!"</p><p>Recorded in "Shi Seng Rui" (Shi Seng Rui), collected in Gaoseng zhuan (The Biographies of Eminent Monks), Fascicle 6</p><p>47</p><p>Hui Guan (353-424? CE)</p><p>KUMĀRAJĪVA WAS ABLE TO USE THE LANGUAGE OF THIS LAND TO CONVEY A MEANING THAT DID NOT DISTORT THE SOURCE</p><p>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</p><p>48</p><p>Seng Rui (353?-420? CE)</p><p>JUST FOLLOW THE SOURCE</p><p>From "Xiaopin jing xu" (Preface to [the Translation of] the Smaller Division of the Mahāprajñāpāramitā Sūtra [Perfection of Great Wisdom Sutra]), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8</p><p>49</p><p>Hui Yuan (334-416 CE)</p><p>AN EASIER PATH WOULD BENEFIT BEGINNERS</p><p>From "Dazhilun chao xu" (Preface to A Collation of Extracts from [the Translation of] the Mahāprajñāpāramitā-śāstra [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</p><p>50</p><p>Kumārajīva (344-409 CE)</p><p>IF I HAVE NOT TRANSGRESSED THE TRUTH IN MY TRANSLATIONS, LET MY TONGUE NOT BE DESTROYED IN MY CREMATION</p><p>Recorded in "Jiumoluoshi Zhuan"(A Biography of Kumārajīva), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 14</p><p>51</p><p>Dao Biao (fl. 394-415 CE)</p><p>MERE KNOWLEDGE OF THE LANGUAGE WAS NOT DEEMED ADEQUATE FOR CONVEYING THE CENTRAL IDEAS</p><p>From "Shelifu apitan xu" (Preface to [the Translation of] the Śāriputrābhidharma-śāstra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 10</p><p>52</p><p>Dao Lang (fl. 412-427 CE)</p><p>LIKE MILK DILUTED WITH WATER</p><p>From "Daniepan jing xu" (Preface to [the Translation of] the Mahā-parinirvāṇa Sūtra), collected in Chusanzang jiji (A Collection of Records on the Emanation of the Chinese Tripitaka), Fascicle 8</p><p>53</p><p>Shen Yue (441-513 CE)</p><p>READABILITY SHOULD COME FIRST</p><p>Recorded in "Wenzhang pian"b(On Essays), in Yanshi jiaxun (Instructions of the Yan Family), Volume 1</p><p>54</p><p>Seng You (445-518 CE)</p><p>HOW CAN WE STUDY THE BUDDHA'S TEACHINGS WITH NO KNOWLEDGE OF THOSE WHO TRANSMITTED THE SUTRAS AND NO UNDERSTANDING OF THEIR TIMES?</p><p>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</p><p>55</p><p>Seng You (445-518 CE)</p><p>DIFFERENCES BETWEEN THE SANSKRIT AND HAN LANGUAGES</p><p>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</p><p>56</p><p>Seng You (445-518 CE)</p><p>THEY CLING TOO CLOSELY TO THE WORDS AND THE TEXT, WITH THE RESULT THAT THE MEANING IS SELDOM FULLY REVEALED</p><p>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</p><p>57</p><p>Hui Jiao (497-554 CE)</p><p>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</p><p>From "Gaoseng zhuan jingshi pian fulun" (Appendix [to the Section "Sermonists"]), collected in Gaoseng zhuan (The Biographies of Eminent Monks), Fascicle 13</p><p>58</p><p>Paramārtha (499-569 CE)</p><p>I HAVE NO REGRETS IN MY LIFE!</p><p>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</p><p>59</p><p>Hui Kai (518-568 CE)</p><p>THE PRESENT TRANSLATION SEEKS TO BE AT ONCE REFINED [WÉN 文] AND UNHEWN [ZHÌ]</p><p>From "Shedachenglun xu"(Preface to [the Translation of] the Mahāyāna-saṃparigraha-śāstra, in "Shedache1nglun" (The [Translation of the] Mahāyāna-saṃparigraha-śāstra), Fascicle 1</p><p>60</p><p>Hui Kai (518-568 CE)</p><p>IN TRANSLATING, PARAMĀRTHA DID NOT REQUIRE THE HELP OF AN INTERPRETER</p><p>From "Apitanmojusheshilun xu" (Preface to [the Translation of] the Abhidharmakośa-śāstra), in "Apitanmojusheshilun" (The [Translation of the] Abhidharmakośa-śāstra), Fascicle 1</p><p>61</p><p>Dao An (fl. 557-581 CE)</p><p>LOOK BEYOND THE WORDS AND NAMES TO THE SUBSTANCE</p><p>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</p><p>62</p><p>Fa Lin (572-640 CE)</p><p>THE SEVENTH TYPE OF BENIGHTEDNESS</p><p>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</p><p>63</p><p>Yan Cong (557-610 CE)</p><p>ON THE RIGHT WAY</p><p>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</p><p>SECTION THREE</p><p>DISCOURSE ON SUTRA TRANSLATION: LATER STAGE</p><p>OVERVIEW</p><p>64</p><p>Dao Xuan (596-667 CE)</p><p>THE CONTRIBUTIONS OF TRANSLATION ARE FAR-REACHING AND IMMENSE</p><p>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</p><p>65</p><p>Bian Ji (619?-649? CE)</p><p>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</p><p>From "Jizan"(Eulogy), collected in Datang xiyuji (The Great Tang Dynasty Record of the Western Regions), Volume 12</p><p>66</p><p>Zhangsun Wuji (d. 659 CE) et al</p><p>PUNISHMENTS FOR WILFUL OBSTRUCTION OF JUSTICE BY GOVERNMENT INTERPRETERS</p><p>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</p><p>67</p><p>Xuan Zang (600 - 664 CE)</p><p>FIVE GUIDELINES FOR NOT-TRANSLATING A TERM</p><p>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)</p><p>68</p><p>Xuan Zang (600 - 664 CE)</p><p>WHY SHOULD BUDDHIST TERMS BE LINKED UP WITH TAOIST MEANINGS?</p><p>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</p><p>69</p><p>Hui Li (b. 615 CE)</p><p>ONLY WITH THE GOOD FORTUNE OF PATRONAGE CAN THE RELIGION SPREAD AND BENEFIT THE MANY</p><p>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</p><p>70</p><p>Hui Li (b. 615 CE)</p><p>TRANSLATE EVERYTHING AND OMIT NOTHING</p><p>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</p><p>71</p><p>Yi Jing (635 - 713 CE)</p><p>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</p><p>From "Sanzang shengjiao xu" (Preface to the Tripitaka (by Emperor Zhongzong)), in Quan Tang wen (Complete Prose of the Tang), Volume 17</p><p>72</p><p>Wu Zetian (624-705 CE)</p><p>IT IS PROPER THAT TAOISM AND BUDDHISM BE TREATED WITH EQUAL RESPECT</p><p>From "Seng Tao bingzhong chi" (Edict that Saṅgha (Buddhism) and Taoists (Taoism) be Given Equal Status), in Quan Tang wen (Complete Prose of the Tang), Volume 96</p><p>73</p><p>Gautama Siddhārtha (fl. late seventh to early eighth centuries CE)</p><p>WE HAVE TRIMMED WHAT WAS REDUNDANT AND OMITTED THE ELABORATE PARTS</p><p>From "Qutan Xida" (Gautama Siddhārtha), in Chouren zhuan (The Biographies of Astronomers and Mathematicians), Volume 13</p><p>74</p><p>Zhao Ying (fl. 936-942 CE) and Liu Xu (887-946 CE)</p><p>THE FABRICATED DAYUN SUTRA WAS MADE AVAILABLE THROUGHOUT THE REALM</p><p>From "Xue Huaiyi" (Xue Huaiyi), in "Waiqi" (Relatives of the Imperial Consort), from "Liezhuan" (Biographies), in Jiu Tang shu (Old Tang Records), Volume 183</p><p>75</p><p>Zan Ning (919-1001 CE)</p><p>TO TRANSLATE MEANS TO EXCHANGE</p><p>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</p><p>76</p><p>Zan Ning (919-1001 CE)</p><p>NOTES ON TRANSLATING</p><p>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</p><p>77</p><p>Zan Ning (919-1001 CE)</p><p>THE DIFFERENT POSTS ESTABLISHED IN TRANSLATION ASSEMBLIES AND THE RESPONSIBILITIES OF THE OFFICIALS IN EACH POST</p><p>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</p><p>78</p><p>Zan Ning (919-1001 CE)</p><p>RENOWNED MONKS GATHERED IN THE PALACE HALL TO HOLD FORTH AGAINST TAOIST PRIESTS</p><p>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</p><p>79</p><p>Zan Ning (919-1001 CE)</p><p>THE REMARK THAT THE DAYUN SUTRA IS A FABRICATION IS NOT TRUE</p><p>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</p><p>80</p><p>Hong Hao (1088 - 1155)</p><p>THE TŌNGSHÌ [INTERPRETING-CLERKS] HAD GREAT INFLUENCE</p><p>Recorded in Songmo jiwen (Travel Records of the Pine and Desert Lands)</p><p>81</p><p>Fa Yun (1088-1158)</p><p>WE USE THE TRANSLATED SUTRAS IN THIS LAND TO MANIFEST THE TRUTH THAT COMES FROM ANOTHER LAND</p><p>From Fanyi mingyi ji (A Collection of Names and Their Explanations in Buddhist Translations), Fascicle 1</p><p>82</p><p>Fa Yun (1088 - 1158)</p><p>A BRIEF STUDY OF SOME OF THE TERMS AND NAMES USED IN THE TRANSLATED SUTRAS</p><p>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</p><p>Biographical Notes on People Mentioned in the Text</p><p>Works Cited</p><p>References</p><p>Index</p>