Significance of Chinese translation
Chinese translation in the context of Buddhism, involves the rendering of Buddhist texts into the Chinese language, a process critical for disseminating Buddhist teachings. These translations, undertaken over centuries, reflect various interpretations and translation choices. The accuracy and reliability of the translations depend on the translator. Early translations, dating back to the 1st century A.D., played a significant role in shaping the understanding and reception of Buddhism in East Asia, with notable contributions from figures like Kumarajiva.
Synonyms: Mandarin translation, Chinese version
In Dutch: Chinese vertaling; In Finnish: Kiinalainen käännös; In Spanish: Traducción al chino; In German: Chinesische Übersetzung; In Malay: Terjemahan bahasa Cina; In Swedish: Kinesisk översättning; In French: Traduction chinoise; In Finnish: Kiinan käännös; In Portugese: Tradução chinesa; In Italian: Traduzione cinese; In Polish: Tłumaczenie chińskie
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Chinese translation'
In Buddhism, "Chinese translation" encompasses the conversion of various Buddhist texts into Chinese, spanning from the 1st century CE. This includes translations of the Lalitavistara, Buddhacarita, and others, facilitating the spread of teachings and enabling deeper understanding across cultures. It also involves linguistic and historical analysis.
From: Maha Prajnaparamita Sastra
(1) Refers to the multiple attempts to translate the sutra into Chinese, with one translation being lost.[1] (2) References to the Chinese translations of Buddhist texts that sometimes differ in the enumeration of reserved points compared to the Pali canon.[2] (3) Refers to the various versions of Angulimala's story that circulate in Chinese Buddhist texts.[3] (4) Various translations of the Sakkapanhasutta found in Tch’ang a han and other texts.[4] (5) A series of translations of Buddhist texts that took place from the end of the 3rd century, marking progress in the understanding of Buddhism in China.[5]
From: Lankavatara Sutra
(1) The one thing that is certain is that the Lanka was compiled before 443 a. d. when the first Chinese translation is reported to have been attempted.[6]
From: Hualin International Journal of Buddhist Studies
(1) This is one part of the full set of scriptural texts inscribed on many Tang Zunsheng pillars, and it is most commonly the version allegedly translated by Buddapalita in 683, and it is a key element in understanding the textual content of the pillars.[7] (2) Early Chinese translations of Buddhist texts used shuijing, the already existent Chinese term, to translate transparent gems, which continued until Kumarajiva in the Later Qin Dynasty.[8] (3) A Chinese translation of the Guoqu xianzai yinguo jing 過去現在因果經 [Sutra on Past and Present Causes and Effects] by Gunabhadra / Qiunabatuoluo 求那跋陀羅 (394–468) mentions that in Jambudvipa there exist the Brahmi and Kharoshthi scripts, but there also exists a ‘Lotus Script’ ( lianhua shu 蓮花書 ).[9] (4) Waley's work on these was discussed with the writer Katherine Mansfield in London during the year 1922.[10] (5) It is not clear whether the changes came from the original Sanskrit version or were made during the Chinese translation, raising questions about the origins.[11]
From: The Fo-Sho-Hing-Tsan-King (A Life of Buddha)
(1) This version differs significantly from the original Sanskrit text, impacting the restoration of proper names.[12] (2) The process of converting the original Lalita Vistara text into Chinese by Shramana Divakara.[13] (3) The translations of Buddhist texts from their original languages into Chinese, which vary in accuracy and reliability depending on the translator.[14]
From: Visuddhimagga (the pah of purification)
(1) Refers to the available version of the manual that was originally presumed to exist in Pali, which is now only known through a translation.[15]
From: Dhammapada (translated from the Pali)
(1) The translation of the Dhammapada into Chinese, which promised greater understanding of the text but did not fully meet expectations.[16]
Hindu concept of 'Chinese translation'
In Hinduism, "Chinese translation" signifies translated versions of the Vinaya Pitakas. These texts, primarily the Dharmaguptaka, Mahishasaka, and Sarvastivada Vinayas, document the spread of Buddhism in East Asia, reflecting the religion's evolution.
From: Bhesajjakkhandhaka (Chapter on Medicine)
(1) The translations of the Vinaya texts available in Chinese, particularly the Dharmaguptaka, Mahishasaka, and Sarvastivada Vinayas.[17] (2) The versions of the Vinaya Pitakas that have been translated into Chinese, reflecting the spread of Buddhism in East Asia.[18]
The concept of Chinese translation in local and regional sources
Chinese translation involves the conversion of texts into the Chinese language. This includes translations of Buddhist narratives like the Shardulakarnavadana and the Xiuyao jing, influenced by Indic texts. Additionally, it encompasses translations like the Manjushrimulkalpa and versions of texts such as the Abhidharmakosha.
From: History of Science in South Asia
(1) Chinese translations, such as the Mahayana narrative Shardulakarnavadana and Amoghavajra’s Xiuyao jing, incorporated the same techniques and were later influenced by Indic Buddhist texts.[19] (2) These are versions of texts, such as the Abhidharmakosha, which are available in the Chinese language, providing alternative perspectives on the measurement of time.[20]
The concept of Chinese translation in scientific sources
Chinese translation is not relevant to the provided text, which focuses on a historical document regarding Pope Innocent XI and indulgences, specifically describing it as undated and anonymous.
From: Religions Journal (MDPI)
(1) Chinese translations encompassed not only multiple Indian traditions from the original text but also integrated various other traditions due to the utilization of works by other translators.[21] (2) Chinese translation is a key aspect, as the text examines how terms like atman and buddhadhatu were rendered in Chinese, particularly within the Mahaparinirvana-mahasutra.[22] (3) Refers to the process of converting Tibetan terms into their equivalent meanings in the Chinese language, which may vary depending on the context.[23] (4) It reflects on the contemporary impact of the book in China, providing a historical overview and detailed historical account of the major versions.[24] (5) Chinese translations of the famous discourse in Pali, Sanskrit, and Chinese reveal noteworthy differences, including a preceding paragraph referred to as “Ananda’s lament”.[25]
From: International Journal of Environmental Research and Public Health (MDPI)
(1) The Chinese translation of the word “wellbeing” proves difficult and causes confusion because there isn't a direct equivalent, leading to varied interpretations that encompass happiness, peace, and health.[26] (2) The text mentions the Chinese translation of the DASS (Simplified Characters), which highlights the adaptation of psychological tools for different cultural contexts.[27]
From: Sustainability Journal (MDPI)
(1) A Chinese translation of the original English measures was created and then back-translated to ensure semantic equivalence and accuracy in the study's data collection.[28]