Source of this article: "Journal of the PLA Foreign Languages School" Issue 4, 2021
Reprinted from: Translation Studies Newsletter
Excerpt Summary: 1908 , the British Baptist missionary Timothy Richard translated the "Princess of the Lotus Sutra" in the "Lotus Three Sutras" into English. The image of Guanyin was reconstructed with the "Holy Spirit" in the "Scripture Bible" and was used in the English translation of "Journey to the West" in 1913. Li believed that Guanyin in "Journey to the West" frequently appeared and provided assistance to the four masters and disciples on their way to seek scriptures. Her image of rescuing people in distress was a portrayal of the "Holy Spirit" in the Bible, and was a bridge connecting God and human atonement. Therefore, Li increased the frequency of Guanyin's appearance, and replaced the parrot next to the original statue of Guanyin with a dove, and added a text description to emphasize its "Trinity" and "Holy Spirit" image. Timothy Richard firmly expressed his religious stance to English readers through the new image of Guanyin, which also added new possibilities for the spread of "Journey to the West" in the West.
Keywords: Foreign translation of Chinese literature; Timothy; Journey to the West; Guanyin; Holy Spirit
Cite this article : Yang Jing. Guanyin and the Holy Spirit: Research on the English translation of the image of "Guanyin" in the English translation of Timothy Richard's "Journey to the West" [J]. Journal of the PLA Foreign Languages Institute, 2021 (4): 142-149.
. Cited Words: T. Richard, a British Baptist missionary, was a well-known figure in the political arena of the late Qing Dynasty. He participated in the Reform Movement of 1898 and had a great influence on China's political situation. During his 45 years in China, he not only translated and introduced a large amount of Western learning, but also conducted in-depth research on Chinese Buddhism, and translated into English many Buddhist scriptures such as the Three Sutras of the Lotus Sutra, the Heart Sutra, and the Mahayana Awakening of Faith. In particular, his abridged translation of "Journey to the West" is the only complete translation before the late Qing Dynasty, and it plays an important role in the history of foreign translation of Chinese novels. Current research on this translation includes original research by Hu Chunyan and Wang Hui (2012)①; analysis of religious dialogue under the historical context model by Li Zipeng (2015), Luo Jing (2016), etc.; Ouyang Dongfeng and Murray (20 17) research on translator subjectivity; Liu Zhenzhen (2017), Yan Yidan, Song Mingrui (2018), Luo Xiao (2018), etc. also added analysis of the plot and characters in the novel translation. However, there are still deficiencies in the above-mentioned research: first, most of them are comprehensive descriptions of Li's translation of "Journey to the West", and other relevant historical materials are not fully used to conduct a detailed examination of the translation; second, the analysis of the characters in the translation is relatively simple, and most of them focus on the four masters and disciples such as Xuanzang and Sun Wukong, and the frequently appearing image of Guanyin is only briefly mentioned. Among the four major Bodhisattvas in Buddhism, Guanyin is the most influential, the most widely believed, and the longest-lasting Bodhisattva to save suffering and disaster among the people of Eastern China (Liu Yinbai 2013:274). Moreover, Avalokitesvara in "Journey to the West" has two core tasks: being instructed by Tathagata to go to the East to find a leader for Buddhist scriptures in the West and form a Buddhist scripture-seeking team; and to provide necessary help when encountering difficulties on the way to scripture-seeking. Therefore, Guanyin can be said to be a key role in this novel, connecting it from beginning to end. How does Timothy Richard write about this important role in the English translation? Based on a large number of first-hand historical materials, this article explores how "Avalokitesvara Bodhisattva's Universal Door Edition" (hereinafter referred to as "Avalokitesvara") shaped Timothy Richard's unique understanding of Avalokitesvara. Through rich translation examples, it analyzes how Lee compares Avalokitesvara in the novel to the Holy Spirit in the Bible, and how Lee modified the original illustrations to match the Holy Spirit thought of the "Buddhist Trinity".
. Understanding of "Guanyin"
Although the existing historical data does not clarify the specific time when Timothy Richard first came into contact with the religious image of "Guanyin", he had already come into contact with and translated the text related to Guanyin "Pumenpin" before the English translation of "Journey to the West", which is the 25th chapter of the "Miaoho Renge Sutra" in the "Lotus Three Sutras". This text is the most detailed description of Guanyin in the Buddhist scriptures currently collected in China. It mainly tells the story of the Buddha explaining the cause and origin of Guanyin's name to Inexhaustible Bodhisattva , talking about its huge divine power, and appearing in the whirling world in various manifestations. This is also the most well-known chapter in the "Three Lotus Sutras" and is listed separately as a classic. It is still recited by countless Buddhist believers and has become the sutra of the "Three Lotus Sutras".According to Yang Jing (2018), the source material for Li's translation of "Pumen Pin" is the summary of "Fahua Zhen: Xunji" written by Japanese scholar Fukagawa Kancha (1905), so Li naturally did not translate it in full. However, he paid special attention to Guanyin and believed that if he did not explain it in detail but only translated a summary, it would be difficult for Western readers to fully understand the inner meaning of Guanyin (Richard 1910:16). Therefore, he added his own translation of "Pumen Pin" on pages 16 to 23 of the "New Testament of Mahayana Buddhism", the English translation of the Buddhist scriptures, but only translated the long lines in it, not the Yezi. In the preface to the translation, he described Guanyin like this:
Looking through the classics of New Buddhism, we find again and again that from all walks of life, there are men and women who are moved by the compassion of others. They are encouraged to devote themselves to saving others. The highest and most sacred idea that inspired them was called Kwanyin in China and Kwannon in Japan. This expression means to look down on and pity suffering human beings and encourage them to save others. (Richard 1910:14-15)②
In Li's eyes, Guanyin is an image of rescuing people from distress and disaster, and can call on every household to spread the spirit of salvation. He also translated the title of "Universal Hearer of Prayer" into English as "Kwanyin—the Universal Hearer of Prayer". Shi Suwen (2009:295) defines "universal" as "the Bodhisattva's appearance and teaching are not specific, so it is called universal gate". Li Lian and Xie Zhibin (2014: 442) believe that Tiantai Sect calls the circle of reality law "universal". The twelfth volume of "Lotus Sutra" mentions that universal doors are generally regarded as universal, and the door is the name of opening without stagnation (Tripitaka 34, 1721:0624c22)③. The above definitions all mention that the meaning of Dharma conveyed by this product can penetrate all things, that is, it can capture all Dharma, and the focus is on Dharma. Li Shi shifted the focus to the "universal" salvation of Guanyin, presenting the image of a god who listens to people's prayers (Hearer of Prayer). Furthermore, he associated Guanyin with God, the Holy Spirit. For example:
(1) original text : the power of power ④. So majestic. If there is a woman. Suppose you desire a man. Worship and make offerings. Guanyin Bodhisattva . Then you will gain merit. A wise man. (Fukagawa Observation 1905:5-6)
Translation: The wondrous power of God
Is awe-inspiring, like this: —Should a woman desire a son, And reverently worship
Holy Kwanyin, She will obtain a blessing—An intelligent son. (Richard 1910:239)
As the "Holy Spirit", "Guanyin" (Holy) Kwanyin, whose mana also comes from God (The wondrous power of God), which reflects extremely strong Christian ideas. Because Christianity believes that the Holy Spirit is the third person of God, who is admired and glorified with the Father and the Son, and is the complete God. Li specially added Holy before Kwanyin and reminded readers with a footnote:
Guanyin (Kwanyin) (pronounced Avalo-kitesvara in Indian, Kwanon in Japanese) is a listening god (Listening Goddess), and prayers can immediately have this god appear on land or sea. She appears in thirty-three incarnations to people from all walks of life, just to try her best to provide assistance and meet their special spiritual needs. Her pity is higher than all the mountains and deeper than the torrent valley. She will appear in different forms to different people at different times. (Richard 1910: 239)
It can be seen that Li believes that Guanyin is the god of listening. As long as everyone asks, he will appear and satisfy various spiritual demands. This is a Guanyin with the characteristics of the Holy Spirit. The Holy Spirit will be further analyzed later.
The Holy Spirit is the third person in the Christian "Trinity", the other two being the Father and the Son. Timothy Richard (Richard 1916:12) once warned Buddhists all over the world in "An Epistle to All Buddhists": Judaism developed from monotheism to Christian "Trinity" theory, while Buddhism experienced from atheism to theism , and then from theism to "Trinity" monotheism. Therefore, in his view, there is also a "Trinity" in Buddhism. Guanyin in Buddhism is the Holy Spirit in the Christian "Trinity", Amitabha is the Father, and the Son is different Buddhas and Bodhisattvas.To elaborate on the characteristics of the Holy Spirit, Richard 1916:11 quoted a passage from the Bible (The American Standard Version of the Holy Bible, 1901), "The Spirit also helpeth our infirmities, for we know not what we should pray for as we ought; but the Spirit maketh intercession for us." Previously he (Richard 1910:14-15) mentioned, "The Holy Spirit helps our infirmity and makes intercession for us with groanings that can not be uttered." This all reflects Li's understanding of the Holy Spirit, that is, in the face of human disasters, the Holy Spirit will respond to requests and save people in distress. In the translation of "Journey to the West", the image of the Holy Spirit is highlighted through comparison with other images. For example:
(2) Original text : The strange way: "Unexpectedly, I bumped into the Bodhisattva, and I hope to rescue you."... The Bodhisattva said: "The ancients said, if you want to have a future, don't do it without a future. Since you have broken the law in the upper world, you have not changed your evil intention and hurt people and committed crimes, but are you not punished for both crimes?... People have good wishes, and God will follow them. If you take refuge in the right path, you will have a place to live..." The monster heard the words, and woke up like a dream, and said to the Bodhisattva: " I want to be righteous, but I have been punished by heaven, and I have nothing to pray for!" The Bodhisattva said: "I have received the Buddha's decree and went to the east to find a disciple. You can go to the west to redeem your sins and discipline you to escape the disaster." ("The Journey to the West by Tu Zengxiang" Chapter 8: 205-206)
Translation : "Kwanyin, pardon and save me." Kwanyin said, "If you wish to be saved, you must not do what will ruin you. Having sinned in heaven and been sent down here, you must not sin again. If you have a good purpose in life, God will help you to succeed." "I wish to follow the right, but having sinned against God, what can I do?" Kwanyin said, "I have been authorized to go to the East in search of a Chinese Pilgrim who will go to the West for Sacred Books. If you follow him on his journey, and learn of him, then your sin will be forgiven for your good services." (Richard 1913:107)
This chapter mainly talks about Zhu Bajie was conquered by Guanyin. Bajie was demoted to the mortal world because he was drunk and molested Chang'e. He became a demon in Yunzhan Cave in Fuling Mountain. After being enlightened by Guanyin, he realized his sin. In the translation, although Guanyin enlightens Bajie, Li also mentions God, that is, only through God can Bajie eliminate sins and obtain salvation. In the original text, the method of atonement is Bajie's self-cultivation and following his master to learn scriptures and eliminate his sins. However, the translation emphasizes that only God can atone for Bajie's sins. It can be seen that Guanyin here "repeatedly preaches" and tries to get Zhu Bajie to follow God in practice, which is quite similar to Calvin's theological thought. Calvin's theology believes that the Holy Spirit connects Jesus and human beings. God talks to people through the Holy Spirit. Before Jesus was resurrected and ascended to heaven, the Holy Spirit was sent by God to the world to reveal Jesus' resurrection and act as the protector of mankind on his behalf. Only by accepting the revelation of the Holy Spirit can people get in touch with Jesus and then receive salvation. Therefore, Li (Richard 1911:420) emphasized:
The position of the third image has never changed, it is always on the left side of Amitabha. This is Guanyin. The main role of Guanyin is to inspire human beings by transmitting divine thoughts and compassion for the suffering human beings, so that they can also save the rest of the people. This function of Guanyin strongly reminds us of the role of the Holy Spirit in Christianity.
God in the translation enlightens Bajie through the Holy Spirit, Guanyin. The following example also illustrates that Guanyin exhorts sinners to repent and return to the Lord:
(3) Original text : ... Bodhisattva said: " Tang Sanzang One mind You must be a good monk and never harm your life. It seems that you have infinite magical powers, so why bother to kill many grass bandits! Although the grass bandits are bad people, in my opinion, it is still your bad deeds. If you are good, you should compensate for your merits. You should not chase me away like this. With great compassion, Wanwang Bodhisattva recited the "Song Hoop Mantra", took off the golden hoop, handed it back to you, and let me go to Water Curtain Cave to escape! "... (Bodhisattva said): "Wukong, your master is in danger of hurting himself at the moment, and will come to find you soon. You are only here, waiting for me to tell Monk Tang, and he will go with you to obtain the scriptures and achieve the true enlightenment." Sun Dasheng had no choice but to convert... ("Journey to the West" Chapter 57: 320)
Translation : Kwanyin said, "The robbers were human beings, and therefore you should not have killed them, even to save your Master. You should practice kindness as well as preach it, or your religion is no good." At this the Monkey confessed his sin, but added "I have rendered some service, and this should not be forgotten before sending me away in disgrace. I beg of you to pity me. I return to you the magic cap of spikes with which I am so often punished, and now let me return to my old home in the Waterfall Cave." (Richard 1913:234-235)
The four masters and disciples encountered bandits on the way to seek scriptures. Sun Wukong was kicked out of the scripture-seeking team by Tang Monk because he beat them to death. Wukong came to complain to Guanyin, saying that he wholeheartedly protected Tang Monk when he went west, but was expelled. In the original text, "According to my opinion, it is still your fault" expresses Guanyin's blame for Wukong's mistake in killing someone. But in the translation, the Bodhisattva said: "You should do good deeds and preach to those bandits, otherwise your religion will be meaningless. "After listening to these words, Wukong admitted his sin (sin). The slightly critical tone of Guanyin in the original text was portrayed as an image of repeated preaching in the translation, which further highlighted the role of Guanyin, that is, to the teacher. The four disciples preached and exhorted him, so that he finally converted to the Lord. Therefore, in Chapter 42 (Chapter 42: 124 of "The Journey to the West"), Guanyin said after subduing the red boy: "In that case, I will rub our heads with you to receive the ordination. "Then he took out a gold razor from his sleeve and shaved off the red boy's head, leaving three crowns and three corner knots. Li (1913:204) translated it as "Finally, the Demon child, having been caught, repented and begged to be received as a disciple. Kwanyin baptised him and blessed him, giving him the name of Steward." It can be seen that Guanyin not only preaches repeatedly, but also baptizes believers, because baptism is the first religious ceremony taught by humans. The same is true for the plot of Guanyin conquering Sun Wukong. In Chapter 8 ("Journey to the West" Chapter 8: 207), Guanyin said to Wukong: "If people have good wishes, God will follow them", and Li's (Richard 1913:108) translation is "If you are really in earnest and desire to be good, God will help you.". Therefore, Guanyin as the Holy Spirit in Christianity is in the translation Appears many times, because the Holy Spirit is God's messenger and can appear at any time to exhort mankind to correct their evil ways. Therefore, there is a statue of Guanyin in the original version of "Journey to the West with Drawings and Images," and Li slightly modified it and inserted it into the translation (as shown in Figures 1 and 2).
In Figure 1, the upper left corner of Guanyin is a parrot. There are many records related to parrots in Buddhist classics, such as "Zhengfa Sutra", "Collection of Baiyuan Sutra", "Miscellaneous Treasure Sutra", etc.⑤. The relationship between parrots and Avalokitesvara is recorded in the "Parrot Treasure Scroll": The Bodhisattva stood on the head of the turtle, with Shancai's feet on the lotus. He slowly came to see the purple bamboo forest, and saw a white parrot flying from the sky with a rosary in its mouth to greet Shansa⑥. This sentence is basically consistent with Figure 1. However, in Li’s translation, Figure 2 adds “Kwanyin the Holy In the sentence "Spirit The Dove and Rosary as symbols", Guanyin has not changed, but the parrot has turned into a dove, with a rosary in its mouth. Doves appear 24 times in the Bible. The earliest time is in the Old Testament, when Noah released a dove to determine whether the flood has receded. The dove here symbolizes peace. Later, when Jesus was baptized in the New Testament, the dove appeared for the first time as the Holy Spirit (Spirit of God): And Jesus when he was baptized, went up straightway from the water: and lo, the heavens were opened until him, and he saw the Spirit of God descending as a dove, and coming upon him...(Matthew 3:16) Comparing this paragraph with Figure 2, you can clearly see that Guanyin and the dove embody the idea of the "Trinity" in Christianity: the dove as the Holy Spirit falls on Jesus, and the dove in Figure 2 is also flying towards Guanyin. As mentioned above, in the Christian "Trinity" thought, one is three, three is one, Jesus is the Holy Spirit, and the Holy Spirit is Jesus. Therefore, Jesus, Guanyin, the Holy Spirit, and the dove are all essentially manifestations of God.
Guanyin is very important in "Journey to the West", so naturally it appears a lot. Guanyin appears frequently in the early stages of the entire novel. After the 71st chapter 金马犼 was conquered, Guanyin no longer appeared until the four masters and disciples finally obtained the scriptures and Guanyin reappeared. But interestingly, Guanyin appears everywhere in Li's translation. For example:
(4) Original text : The Tathagata said goodbye to the Jade Emperor gods, and went out of the gate of heaven with the two sages. He also expressed compassion, recited the mantra and incantation, summoned an earth god from the Five Elements Mountain, unveiled poems with the five parties, and lived in this mountain for custody. (Julai then took leave of the Celestial Emperor and all the gods. As he, with his two disciples, passed through the gate of heaven, they pronounced a blessing. Kwanyin called one of the local gods and some Turkish soldiers of the surrounding regions to guard the mountain. (Richard 1913:104)
Tathagata Buddha pressed Sun Wukong under the Five Elements Mountain, fearing that he would die of thirst and starvation, so he called on the land and mountain gods to protect Wukong, giving him iron balls to eat when he was hungry, and letting him drink molten copper juice when he was thirsty. The compassionate and calling subject in the original text is obviously Tathagata, but the translation adds Guanyin and translates it as the person who calls on the land and mountain gods. Li's change may be due to the fact that compassion must be embodied by Guanyin, because Guanyin is a symbol of compassion and relief from suffering. Therefore, in order to highlight the effect, he even included Guanyin in some plots. For example:
(5) Original text :... The old demon said: "What kind of magic weapon are you afraid of? If you can still control my wind! Except for the coming of Lingji Bodhisattva , there is nothing else to be afraid of! But I don't know where Lingji lives?"... The great sage hid the iron rod, put down his clothes, stepped forward and shouted: " "My dear father-in-law... we are holy monks who are seeking scriptures. We lost our master here yesterday. I came here to ask my father-in-law, where does Lingji Bodhisattva live?"... In the mid-air, Lingji Bodhisattva dropped the flying dragon staff and transformed into an eight-clawed golden dragon. He opened his two claws and grabbed the goblin. ("Journey to the West" Chapter 21: 385-387)
Translation : The hairy-iaced Monkey heard the Demon say, "I! Ling Ki Pusa, the most efficient helpful Kwanyin, does not send help to the priests, we have nothing to fear. " At this time an old man appeared on the road. He was asked where Ling Ki Pusa lived... The Monkey left Pa Kiei to look after the horse and baggage, and mounting the clouds reached Kwanyin and appealed for help... Whilst they were fighting, Kwanyin threw her staff, with eight prongs like Dragon’s claws, and the Wind Demon was wounded, and his true form as a yellow rat or weasel revealed... (Richard 1913:159-160)
In the original text, Tang Seng, Sun Wukong and Zhu Bajie were passing through Huangfengling, and were captured by Tiger Pioneer, a subordinate of the Yellow Wind Monster, using a "Golden Cicada Escape Plan" to kidnap Tang Seng. Later, Wukong led Bajie to fight the Yellow Wind Monster for thirty rounds, but still failed to defeat it. So Wukong cast a spell and learned that this monster could only be subdued by Lingji Bodhisattva in the Buddhist world, so he discussed with Bajie how to invite Lingji Bodhisattva. On the way, he suddenly met the old man transformed from Taibaijinx to show him the way. Finally, Lingji Bodhisattva gave Wukong a Wind-Fixing Pill and used the Flying Dragon Staff to subdue the yellow wind monster. It can be seen that Guanyin does not appear in the entire process of the original text, let alone participate in subduing demons. But in the translation, Lingji is the helpful Kwanyin who rescues people in distress. Although the person Wukong and Bajie are looking for is Lingji, it is Guanyin who finally lends a helping hand. It was Kwanyin who used the flying dragon staff to subdue the yellow wind monster (Kwanyin threw her staff). This is enough to show that in Li's eyes, Guanyin is the one with the most rescuing qualities. Without her, Wukong and Bajie would not be able to subdue demons.Another example is Chapter 14 (Chapter 14 of "Journey to the West": 299). After Tang Monk rescued Wukong from the Five Elements Mountain, Wukong still refused to listen to Tang Monk and did things that violated Buddhist rules from time to time. After being reprimanded by Tang Monk, Wukong became angry. Next, he returned to Huaguo Mountain and passed by the Dragon Palace of the East Sea. The Dragon King strongly advised Wukong to continue going back to learn scriptures, and said: "Great Sage, if you don't protect Tang Monk and don't receive teachings, you will be a demon immortal after all, and you can't even hope to achieve enlightenment." Li's translation is "Kwanyin said that if he did not tell the truth, and keep his vow to go with the Pilgrim, he would still remain only a demon, and must be prepared for the consequences as before." Avalokitesvara is added here to advise Wukong to turn back, and the role of the Dragon King has been erased. In Chapter 49, after Guanyin conquered the carp spirit, the four masters and disciples wanted to cross the Tongtian River. Li added the plot of Guanyin asking the four to seek help from the old turtle: "Sun, in despair went in search of Kwanyin. She gave him a bamboo basket, saying that he had only to show it to the old Tortoise who was in charge of the River and he would liberate the Master and ferry them over the river." (Richard) 1913:223) There is no corresponding plot in the original text. This also shows that even if Guanyin did not personally send the four masters and disciples across the river, she still told them who they could ask for help out of goodwill.
In Li's view, the Holy Spirit is not unique to Christianity. The Holy Spirit exists in every religion, and the content it conveys is more similar than different (Richard 1907:v). God taught people the "Holy Word" through Jesus, and also allowed the Holy Spirit to spread alternative Holy Words through different religions and cultures outside the church, so that all ethnic cultures and religions receive continuous enlightenment and guidance (Lu Dacheng 2010:116-119). Therefore, Richard (Richard 1891:498) compared the Holy Spirit to the teacher of all mankind, revealing the way of truth and perfection. As long as there is the Holy Spirit, there will be progress and ignorance and sin will be swallowed up by the light and love of God. This is consistent with Li’s understanding of Guanyin, because Guanyin enlightened the four masters and disciples during their journey to the West. Therefore, Li regarded Guanyin as the Holy Spirit, giving inspiration to the four masters and disciples, forgiving their mistakes, and allowing them to follow God and obtain eternal life after studying the scriptures. The author also made statistics on Li's English translation of the word "Buddha" in "Journey to the West" and found that almost all of them were translated into God. "Toutuo" appearing in Chapter 8, which means "monk walking begging for food", was also translated into God (Richard 1913:107); even places related to Buddha such as Leiyin Temple and Pagoda were translated into the residence of God (Richard 1913:312). Therefore, Li regarded "Journey to the West" as a story in which the Buddha (God) sent Guanyin (the Holy Spirit) to enlighten the four masters and disciples (believers), allowing them to return to the Lord after going through hardships (obtaining scriptures).
5. Conclusion
Based on the image of Guanyin in "Pu Men Pin", Timothy created the image of the "Holy Spirit" that Guanyin preaches repeatedly in the English translation of "Journey to the West", and continuously increased the frequency of its appearance in the plot of the novel. Using Guanyin's repeated words "he saves" in an attempt to erase the "self-save" element in the text, it depicts the image of a "missionary" who can even baptize Christians. As Zhang Yingxian (2002:47) put forward, the author is the producer of the image, and the translator is the re-producer of the image. The relationship between the translator and the original image is "my" and "the other". For various reasons, the translator will intentionally or unintentionally deny the image of the "other". Li's denial of the image of the other is by changing the image of Guanyin in the original text to speak of the religious image in his own culture. This just proves that "Journey to the West" is not so much a novel for Li, but rather a backing to strengthen his religious stance to Asians.
The missionaries who came to China were very active in spreading learning from the East to the West in the late Qing Dynasty, and left behind a large number of valuable translation works. Timothy Richard's interpretation of Guanyin in "Journey to the West" undoubtedly brings a new possibility for Westerners to understand Chinese novels. This is of course a way to renew the vitality of the text. However, if we fail to carefully examine the cultural identity of the translator and the intrinsic relationship between the two texts, we will not be able to fully and fairly understand and display this new possibility.
Notes and References
Notes
① The author has doubts about the research results of the two, and believes that the "Drawing and Imagery Journey to the West" (hereinafter referred to as the "Drawing Book") printed by Guangbai Songzhai is more accurate. Because after repeated comparisons, it was found that in Chapter 8, the Tathagata wanted to find a Buddhist scripture collector from the east and handed over all these scriptures to him. The three manuscripts verified by Hu Chunyan and Wang Hui all mentioned that the Tathagata was about to send 35 scriptures, but Li's translation was 25 works (25 works), indicating that in addition to these three manuscripts, Li also referred to other manuscripts. The original text in the "Drawing Book" happens to be "The Tripitaka has a total of twenty-five volumes and 15,144 volumes" ("Journey to the West": 202). In the second episode, Wukong was expelled from his master and came to Huaguo Mountain to seek justice for the monkey children who were bullied by the Bull Demon King. Li's translation obviously contains a set of descriptions of Wukong's image, but the Zhengdao version does not. The other three versions all have this set of descriptions. This article cites the microcopy of "Journey to the West with Drawing and Enhanced Imagery", which has rearranged page numbers based on Guangbai Songzhai's work. For the convenience of citation, the editor is no longer indicated in the article, only the chapter number and the new page number are indicated. Thanks to Dr. Wang Wenqiang of the School of English at Shanghai International Studies University for providing research information and related electronic materials, and Dr. Wu Xiaofang of the Department of Translation of the Chinese University of Hong Kong for inspiring the author.
②The relevant information on Timothy Richard quoted in this article is all in English. For the convenience of writing, except for a few quotations in English, the rest have been translated into Chinese.
③The full name of the "Tripitaka" is "Taishō Newly Revised Tripitaka". Here "Tripitaka 34,1721: 0624c22" means the 34th volume of the "Tripitaka", numbered 1721, and 0624c22 refers to the number of the specific paragraph.
④ All underlines in quotations in this article are added by the author unless otherwise stated.
⑤ It should be noted that pigeons also often appear in Buddhist classics, but they mostly represent troubles caused by greed. Sometimes they are even used to describe people who are proud of their good looks, which is different from the concept of "spirit" in Christianity. Parrots are not mentioned in the Bible and therefore have no Buddhist connotations. For the interpretation of these two pictures, I would like to thank Dr. Wu Xiaofang of the Department of Translation and Interpretation of the Chinese University of Hong Kong for enlightening the author.
⑥The author’s basis is based on the 1881 Zhenjiang Baoshantang edition of Yingge Baojuan. This edition has no page numbers.
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[12] Yan Yidan, Song Mingrui. Research on the English translation of "Journey to the West" by Timothy Richard in the social and historical context [J]. Heilongjiang Social Sciences, 2018, (4): 145-148.
[13] Yang Jing. The truth behind the translation of scriptures - An exploration of Timothy Richard's English translation of "The Lotus Sutra" [J]. Foreign Languages and Foreign Language Teaching, 2018, (4): 109-121.
[14] Zhang Yingxian. Literary image variation and creative imagination in the translation of "A Dream of Red Mansions" [J]. Foreign Languages and Foreign Language Teaching, 2002, (9): 47-50.
[15] Kancha Fukawa. Lotus Sutra: Training[M]. Osaka: Yoshida Zenzo Shoten, 1905.
[16] Richard, T. The historical evidences of Christianity—Present benefits [J]. Chinese Recorder,1891, XXI: 491-498.
[17] Richard, T. Some lights of the world [ M ] // T. Richard. Conversion by the Million in China—Being Biographies and Articles. Shanghai: Christian Literature Society, 1907, II: v.
[18] Richard, T. The New Testament of Higher Buddhism[M]. Edinburgh: T. T. Clark 38 George Street, 1910.
[19] Richard, T. Higher Buddhism [J]. Chinese Recorder, 1911, XLII: 420.
[20] Richard, T. A Mission to Heaven: A Great Chinese Epic and Allegory [M]. Shanghai: Christian Literature Society’s Depot, 1913.
[21] Richard, T. An Epistle to All Buddhists[M]. Shanghai: Christian Literature Society, 1916.
Yang Jing, Ph.D. from Shanghai International Studies University, lecturer at the School of Foreign Languages, Jiangxi Normal University. His main research direction is the history of translation.
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