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Why is it “Saint”: Lejacob’s interpretation of “Saint” and “God”
Author: Yang Huilin (Professor and Doctoral Supervisor from the Chinese Academy of Literature)
Source: “World Religion Research” Issue 2, 2020
Abstract:In the process of Confucian classic English translation, the understanding, connection and transformation of concepts such as “Saint”, “God”, “Heaven”, “Emperor”, “Benevolence”, and “Famous”, especially reflects the collision of thoughts between China and the West. The translation of “strong name” seems to be able to establish a corresponding concept system, but it may not necessarily mean the real “connection”. The reason why Lejacob’s “Chinese Classic” is not a replacement is probably because he was always involved in the ingredient disputes between Christian priests and Chinese classical translators, the text that cannot be “seek commonality” has become a roundabout comparison and meaning. In this way, from “the most kind as God” to “the holy God who knows it”, from “but he says that he helps God” to “what is benevolence must be holy” and so on, they all become “spised” and not only “translation” in Leslie Cherishna’s translations. This dialogue of Confucianism and Jesus has a particularly important meaning.
Keywords: Saint-Saint; God-Saint; Holy-Benevolence; Heaven-Emperor
James Legge has been working hard to introduce dozens of Chinese classics since he completed the English translation of “The Chinese Classics” in 1861, and has been published in the past four volumes. The first volume of this is a collection of “Mentalism”, “Big Learning” and “Doctor of the Mean”, and the second volume is “Mencius”. The translation activities related to it are very popular, such as the English translation of “The Morals of Confucius” in 1691 have exceeded a hundred English translations of “The Morals of Confucius” in the past; among them, the Edward William Soothill translation in 1910, the Arthur Waley translation in 1938, the D.C. Lau translation in 1979, and Pierre Ryckmans, named Simon in 1997. The Leys translation and the 1998 combined version of Roger Ames and Henry Rosemont, Jr. both have major research and development value.
Le Jacob’s translation of modern Chinese classics can still be irreplaceable. This is not only because he has participated in the commentary of the Chinese generation and tried to compare the categories, but also because of the various confusions he had when interpreting Chinese thinking as a Christian priest. This way, we can sort out the redirection and diversion of some key concepts in textual viewing, and have a special meaning for the ideological dialogue between China and the West. The evolution of the word “Saint” is an example of a classic.
1
The modern Han language “San” and “Saint” are originally two words. “Sanctuary” is listed in Volume 12 of “Shi Wen Jiezi”, “from the ear, present the voice”, and interpreted as “Tongyi”. Another word “天” is in the “天子子” of “天子子”, which is read as kū (bitter bone cut), “from the earth to the right”; “天子” means the “pictographic” of “hand”, which means “when you work hard on the earth between you and your eyes” (the one who cultivates the cultivation of the Hanxia belt calls the “天”). Later, it was the “change” of “secret” that made “Saint” become the common character of “San” after the Song and Yuan dynasties, and then merged in the process of simplification; and the original character “San” was the same as “Sound” and “Sound”, “it was originally one character”. 2
The “Sanctum” in modern classics is far more than the “Sanctum” that cultivates the work, just like the rational and elegant 年年后的文 When they translated “Saints, I can’t see it” in “Saints, I don’t know how to see it” in “Saints” and added the word “Sanctum”: “From the ear, from the mouth, from the ren” (ear, mouth, and good). The meaning related to “hearing” also has “the meaning of enlightenment and the meaning of sacredness of hearing and faith” in “Guanzi·Si Hours”; if the word “加” is “from the ear”, the “加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加加�
The “Shiwen Jiezi” also has a “press” for the word “San Ju”: “The ear is called a sage, and the meaning of the teachings is that the ear root is round and connected.” This can be another way between “learning characters” and “learning”: “The ear root is round and connected” comes from “Ling Jing Ji”, so it is called “that teaching”; and through the self-responsive “return” inwards (“to hear the self-nature”), reaching “no sound and the feeling of emptiness” is exactly the “circular” of the teachings. ——Because “hearing” interprets “holy”, from “returning” to “seeing emptiness”, from pre-Qin scriptures to bodhisattva teachings, this seems to be a certain kind of slab connected to “god”.
However, as early as “Shang Shu Hong Fan”, there were descriptions of the “five things” such as appearance, speech, vision, hearing, and thinking. Among them, what corresponds to “Sanctum” is not “hearing”, but “thinking”; however, according to the relevant explanation of “Shang ShuLong-term cultivation”, “thinking is a small matter, but if you have no need for good fortune in things, you will become a saint”, and it also quotes Zheng Xuan’s “Zhou Lu Note” that “the saint is the best of wisdom, and the gaze is the great thing.” 5 In short, no matter what “things” are, “comprehensive” means “achievement”, and there is no such thing as “god”.
The progress of “Sacred”Protecting Internet car and horse fees One step to extend it. Anyone who is involved in “The Year of the Year of the Lord·Cha” “There are 71 saints in the country, and their laws are different”, “Xunzi·Study” “to achieve good deeds and achieve virtue, and the gods are satisfied, and the holy heart is restored” and so on; but its foundationThe main thing is to “open up”. Especially the latter’s “god” and “sacred heart”, which seem to be related to the “saint” interpreted by later generations and “god”, but in fact, it is only obtained from the state of clarity of “彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩�
To look back at the textual connection between “holy” and “god” gradually being intertwined, converted or combined with each other, especially their distinction, interpretation and extension in the process of English translation, the more important thread should be “Mencius: The Holy God Who Can’t Be Known”.
According to Mencius’s argument, the ultimate “god” is “holy” and “holy” is “god”. Therefore, whether it is “holy” or “god”, it is actually an advancement of “god”. As it shows: doing something is “good”, goodness is in one’s body, goodness is “faith”, good deeds are “beauty”, and the light overflows is “big”, and the world is “saint”, and the highest realm of “saint” is “god”. 6 This is the same as the extension of “rewarding goodness and virtue” in “Xunzi” to “give virtue” and “sacred heart”. Lejacob clearly knew the wonderfulness of it, so he translated this “God” into “spirit-man” instead of “God”.
In this regard, the rational and elegant benefits are also compared with the “The Doctrine of the Mean” “The Most Integrity Like a God”. The so-called “serious as God” was translated as the individual possessed of the most complete sincerity is like a spirit. Then he quoted the “Four Books Combination Lectures”, believing that the “speaking of God” in “Mencius” and the “like God” in “Doctor of the Mean” may be light, but neither means “sacred”. Lejacob said politely: “Some people will use divine to translate God, but what corresponds to the concept of divine is that God who is willing to act in the sea and judges as if it is deep and pure, it cannot be used for man; if it is translated like this, it w