【目录】 Advisers Acknowledgements Map: Lands of the Silk Road: Eastern Aspect at the Beginning of the 21 st Century Chronology of Chinese Dynasties Conversion Table: Pinyin to Wade-Giles About the Editor About the Translators Introduction 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 道德经 2 Laozi (b. c. 570 BCE) TRUSTWORTHY WORDS ARE NOT BEAUTIFUL From Chapter 81, Tao-te-ching 道德经 3 Kongzi (Confucius) (traditionally 551-479 BCE) CLEVER WORDS CAN HARDLY BE PART OF TRUE VIRTUE From Verse 3, Book 1, Lunyu 论语 (TheAnalects) 4 Kongzi (Confucius) (traditionally 551-479 BCE) LEARN TO DEVELOP MORAL QUALITIES From Verse 6, Book 1, Lunyu 论语 (The Analects) 5 Kongzi (Confucius) (traditionally 551-479 BCE) A LEARNED MAN From Verse 7, Book 1, Lunyu 论语 (The Analects) 6 Kongzi (Confucius) (traditionally 551-479 BCE) SUBSTANCE AND ATTENTION TO FORM AND BEAUTY From Verse 18, Book 6, Lunyu 论语 (The Analects) 7 Kongzi (Confucius) (traditionally 551-479 BCE) THE ABSOLUTE ESSENTIAL From Verse 7, Book 12, Lunyu 论语 (TheAnalects) 8 Kongzi (Confucius) (traditionally 551-479 BCE) SINCERITY IS ALL-IMPORTANT From Verse 18, Book 15, Lunyu 论语 (TheAnalects) 9 Kongzi (Confucius) (traditionally 551-479 BCE) GET YOUR MEANING ACROSS From Verse 41, Book 15, Lunyu 论语 (TheAnalects) 10 Kongzi (Confucius) (traditionally 551-479 BCE) HE WHO IS SINCERE WILL BE TRUSTED From Verse 6, Book 17, Lunyu 论语 (TheAnalects) 11 (Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE) How MUCH USE CAN THERE BE IN A MINOR ART? From "Xiaobian"小辨 (Minor Arts), Chapter 74, Da Dai liji 大戴礼记 (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" 系辞传上 (Appended Statements, Part 1, Chapter 12), Zhouyi 周易 (Zhou Changes) 13 (Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE) ThE MAN OF TRUE VIRTUE From "Wenyanzhuan qianjiusan" 文言传·乾九三 (Sayings on Patterning [with reference to] the Third Line of Hexagram 1, Qian or Heaven), Zhouyi 周易 (Zhou Changes) …… Biographies of Persons Mentioned in the Text Works Cited References Title Index Name Index General Index
【文摘】 FOOTNOTES j line between thick translation and translation that is merely thick being extremely fine, hard isions have to be made as to when footnotes should be relied upon for contextualization and en they can be used economically. In this anthology, footnotes explaining the meanings of idhist concepts and Buddhist technical terms are kept to a minimum, on the assumption that ders are more interested in discourse on translation than in Buddhism. Likewise, assuming ：readers are primarily English-speaking, few footnotes have been provided on interpretation blems posed by typographical discrepancies between different editions of the same work, 3y different possible ways of punctuating the Chinese text. The exceptions are when the □graphical or punctuation discrepancies give rise to variant, equally valid interpretations, as example in the Buddhist monk Yan Cong's On the Right Way. This text contains Ten Guiding iciples on translating; but owing to two equally valid ways of punctuating the Chinese sage, two of the Principles differ in meaning, thus calling for explanation in a footnote (entry n.219). Part One (which consists of historical records and passages from canonical texts deployed for orical contextualization, grounding, layering, and for the setting off of semantic reverberations 'art Two) has a large number of footnotes. Basic information which cannot be assumed in a -Chinese readership must be provided if readers are to have a sense of the cultural tradition ,hich discourse on sutra translation is rooted. Similarly, footnotes necessary for understanding main text, and footnotes that can help to throw light on people's way of thinking about slation, are provided as often as necessary. In the interests of smooth reading, a few footnotes e been repeated where appropriate. ANACHRONISMS 3 in the interests of facilitating reading, a few generalized terms and expressions have been )loyed even though they may be considered anachronistic, or lacking in exactness, or taken xamples of thin translation. Two such terms are "China" and "Chinese". These are used quite ely, as explained below, but it is hoped that readers will appreciate them for what they are: first an expedient measure to facilitate the flow of the narrative, and the second an indication n ideological position. n the English-speaking world, China (Zhdnggud中国)is generally thought of as a country i a civilization of about five thousand years. Strictly speaking, the territory now thought of ：hina did not come into existence until the Qin Dynasty (221-207 BCE) first unified the ous states lying within the geographical boundaries of present-day China. Before that, there i a number of separate states located in the Central Plain (the Yellow River Valley, includ-what is now most of the areas of Henan Province, the western part of Shandong Province, ei Province, and the southern part of Shanxi [Hanyu dacidian 1995(1):600]). These states, ：h had strong clan affiliations and were hence culturally interrelated, were known collectively Zhdnggud"中国，literally "Central States". Strictly speaking, therefore, the term "Central es" should be used when one is referring to Zhdnggud in the pre-unification eras. However, e what is involved is not just the term "China" but also the term "Chinese" (the adjective of……
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