□ Xu Zhijie
In 1931, due to The Love Song of Cangyang Gyatso translated by Daoquan and written by Zhao Yuanren, it was published in Beiping as a single publication of the "Institute of History and Language of the Academia Sinica". This book was published, which immediately aroused great repercussions from the academic circles at home and abroad, especially in the field of Tibetan studies, and Yu Daoquan became famous. "Cangyang Gyatso Love Song" is also the foundation work that has achieved the status of Daoquan Tibetan school. Unexpectedly, the love songs of the sixth Dalai Lama, Cangyang Gyatso, could be translated into Chinese and English for the first time and annotated, not only because Daoquan studied Tibetan language and Tibetan culture assiduously, but also had many unexpected factors, which were quite dramatic and accidental.
In 1928, the "Institute of History and Language of the Academia Sinica" was established, and the director of the "Institute of History and Language" was Fu Sinian. Chen Yinke, who returned from a study tour in Europe, was hired as the head of the history group, and the leader of the group did not hesitate to recommend to Director Fu Yu Daoquan, who graduated from Qilu University, did English translation for Tagore, and studied Sanskrit with the Russian sinologist Gang hetai who taught at Peking University. Fu Sinian attaches great importance to Yu Daoquan recommended by Chen Yinke, he himself studied Sanskrit when he was in Germany, and Yu Daoquan is a fellow villager in Shandong, Yu Daoquan's father Yu Mingxin is a famous scholar in Qilu and an accomplished person in the field of education, so Fu Sinian has great expectations for Daoquan's academic prospects.
Yu Daoquan
When Yu Daoquan was an assistant researcher in the history group of the "Institute of History and Language of the Academia Sinica", he did not give up his position as a librarian of the Beiping Library, and worked three days a week on both sides. During this period, when Yu Daoquan was collecting rare books for the Beiping Library, he bought some Mongolian and Tibetan books, the largest of which was the batch of books printed by the Tianqing FanJing Bureau of Songzhu Temple, which was the back of the first courtyard of the former Beach North University. One of the volumes of the Complete Works of Lama Rondo is the Catalogue of Several Collections of the Writings of the Kadampa and Geluba Lamas. At that time, people studying Tibetan outside the Tibetan area knew very little about the list of Tibetan books, so Chen Yinke arranged for Daoquan to sort out the catalog of this Tibetan book as the first research direction and task of joining the history group of the "Institute of History and Languages." However, after yu Daoquan's own study process and practical research work, he deeply felt that China at the beginning of the twentieth century lacked a Sino-Tibetan dictionary to guide people to learn Tibetan, so he had the idea of compiling a Sino-Tibetan dictionary. This is also the most difficult and practical difficulty that Yu Daoquan has encountered in the research work of sorting out and compiling the Tibetan book catalog, and he is faced with so many Tibetan words, especially Buddhist words, which are difficult to explain correctly, and it is even more difficult for ordinary readers. In this case, Yu Daoquan told Chen Yinke his thoughts and relayed them to the director Fu Sinian.
Engaged in research work under the direct leadership of Chen Yinke, Yu Daoquan was still very happy, and he believed that the idea and plan for compiling a Tibetan-Sanskrit-Chinese Buddhist dictionary put forward by himself was sufficiently practical and practical, and wrote in the plan written to Fu Sinian: "The compilation of the Tibetan-Sanskrit-Chinese Buddhist Dictionary is intended to be based on Ryo sansaburo's "Sanskrit-Tibetan-Chinese and Four Translations in the Name of the Great Collection of Proofreadings", and then refer to other books, revise and slightly supplement it. According to the book of Ryosaburo, it was copied from the Chinese manuscript in the Library of Paris, and its Chinese translation is quite wrong. Yu intends to revise it in accordance with the Original Yunlai's Sanskrit-Chinese Translation of the Buddhist Dictionary. Moreover, the original book system is classified and compared, and there is no Tibetan index, so it is extremely inconvenient to check, and now it is planned to rearrange according to the order of Tibetan characters, as for the text not contained in this book, it is intended to refer to Del's..." To Yu Daoquan's surprise, his idea was rejected by Chen Yinke and Fu Sinian without any room. This made Yu Daoquan feel very aggrieved, and he said, "Every time I go to see him (Fu Sinian) for this matter, as soon as he hears me mention the dictionary two words without waiting for me to finish my words, he tells me that there is no room for discussion on this matter, and I have to retreat." His own ideas are not coordinated with the leaders in the institute and the group, and his heart is very painful, and he can only do it in his spare time. For a long time, Yu Daoquan sat in his office during the day feeling idle, looking forward to leaving work early, and when he returned home, he often worked late into the night to sort out a Tibetan Sanskrit-Chinese Buddhist dictionary with more than 10,000 cards.
The disagreements with Fu Sinian and Chen Yinke over the writing of the dictionary brought a lot of confusion and incomprehension to Yu Daoquan, and even the idea of resigning for a time. Later, after some thinking, I slowly understood Fu and Chen's approach. Yu Daoquan believed that the reason why Fu Sinian did not agree to let him write a dictionary at that time was mainly chen Yinke's opinion, Chen Yinke believed that the books published by the "Historical Language Institute" should have a little academic level, and to compile a Tibetan Sanskrit-Chinese Buddhist dictionary with academic level, it should be done by a person who not only has some knowledge of Buddhism, but also has to be proficient in Sanskrit. Yu Daoquan had just learned the alphabet in Sanskrit at that time, and of course he could not let him do such a job.
The dictionary storm was swept away, and Yu Daoquan sorted out the bibliography according to Chen Yinke's instructions, and after returning home, he was busy and continued to write the big dictionary in his mind. However, the two years of entering the institute were still not found in Daoquan's academic research results, and Chen Yinke and Fu Sinian both became impatient and urged him to quickly come up with excellent academic results. At this time, Yu Daoquan may also feel that he should have something to hand, in order to live up to Mr. Chen Yinke's trust and recommendation, and it is also good to explain it in front of Director Fu Sinian. Therefore, Yu Daoquan showed Fu Sinian the Chinese-English translation of cangyang Gyatso's love song and annotated work. Yu Daoquan said: "It was only when the leaders of the Institute of History and Languages began to be dissatisfied with me that I took out the old manuscript that I had written before and handed it to Fu Si Nian as the result of my work at the Institute. Subsequently, the Cangyang Gyatso Love Song, which was recorded by Zhao Yuanren, annotated by me and translated into Chinese and English, was published in 1931. Zhao Yuan, who was noted for it, was the head of the language group of the "Institute of Historical Languages" at that time, and was one of the five tutors of the Tsinghua Research Institute, and was very optimistic about Daoquan's language talent.
Yu Daoquan's translation of "Cangyang Gyatso Love Song"
Cangyang Gyatso, born in 1683 in the 22nd year of the Qing Dynasty (1683), was born into a serf family in Tibet, and in 1697 he was seated in Lhasa and became the sixth Dalai Lama. In 1705, he was smeared as a false Dalai Lama and sent to Beijing, where his whereabouts, life and death are unknown, becoming an eternal mystery. Cangyang Gyatso is the most representative folk song poet in Tibet, the most classic of which is the Lhasa Tibetan woodcut version of "Cangyang Gyatso Love Song". For the publication of "Cangyang Gyatso Love Song", Yu Daoquan not only thanked Fu Sinian and Chen Yinke for their supervision, but also expressed his deep gratitude to the writer Xu Dishan for his pointing and promotion. He once fondly recalled, "Looking back now, if I hadn't met Xu Dishan at the Summer School of Qilu University in Shandong Province, no one might have mobilized me to translate."
It turned out that when Yu Daoquan was studying at Qilu University, in the summer of 1923, the writer Xu Dishan was invited to give a lecture at the school, and Yu Daoquan was responsible for sending a lecture manuscript for Mr. Xu to the mimeograph room for printing, and the two had many contacts. At the same time, Yu Daoquan talked to Xu Dishan about the translation of his works, and he asked Xu Dishan: "I like the "Empty Mountain Spiritual Rain" you wrote, has someone translated it into English?" Xu Dishan replied, "No, but someone wrote to me saying that they had translated him into Esperanto." Yu Daoquan said, "The person who wrote to you is me." Later, Yu Daoquan sent some prose poems from Xu Dishan and the Esperanto translation "Empty Mountain Spiritual Rain" to the Esperanto journal "Green Light" sponsored by Hu Yuzhi, who not only published "Empty Mountain Spiritual Rain", but also wrote a letter to Yu Daoquan to encourage him. Hu Yuzhi and Xu Dishan, both initiators of the "Chinese Literature Research Society", were introduced to The Society by Yu Daoquan. Yu Daoquan and Xu Dishan, who have known each other since Qilu University, are naturally more acquainted, and the two have close contacts. Yu Daoquan recalled: "At that time, I became very interested in Tibetan, and managed to get to know several Tibetans living at the north gate on the east side of the Lama Temple, who lent me a room and asked me to move to them. When I went to Mr. Xu to chat, I talked to him about the book, and after he listened to it, he mobilized me to translate it and said that he could find a place for me to publish it. Because this book is a kind of Tibetan folk popular reading, there are not many Buddhist terms and literary allusions in it, and after the explanation of Tibetan friends, most of the content I can understand, but there are still many places that I have not been able to understand. Although I gave Mr. Xu Dishan the translation I could understand, and asked him to make some polishing changes to the translation, I felt that it was not appropriate to take out such a translation that I did not have confidence in myself and publish it, so I shelved it for a long time. ”
When Yu Daoquan did not have confidence, Fu Sinian and Chen Yinke, who had a high academic level, were at a glance, and without hesitation, they began to publish and distribute, which immediately caused a huge response, and soon spread throughout the land of China with the "Cangyang Gyatso Love Song", which was popular for a while. Cangyang Gyatso Love Song is the first time in modern China to introduce this masterpiece of Tibetan literature to non-Tibetan readers, which is of epoch-making significance, and is still called "the most authoritative and classic vernacular translation", which is the founder of Yu Daoquan in the history of Sino-Tibetan cultural exchanges.
In 1924, the Indian poet Tagore and his party visited China and served as an interpreter at Daoquan (first left in the back row).
The name of the translator Yu Daoquan also quickly resounded in the academic circles and folk, which has always been rigorous for Yu Daoquan, always felt that there were still many shortcomings, and it was reluctant to publish the works that he was not very satisfied with, and moreover, Daoquan still had a Tibetan-Chinese dictionary in his heart that was difficult to give up. He once said, "I think that the most painful thing in the world is to put in front of myself many books that I want to read, and I cannot understand them; what makes me most happy is that I have been given certain convenient conditions, and after some effort, I can relieve myself of this pain and solve many of the sufferings of others." After a period of work practice and thinking, Yu Daoquan had a new understanding of Fu Sinian and Chen Yinke's decision. Following the Cangyang Gyatso Love Song, Yu Daoquan successively published papers and writings of very high academic value, such as "Translation of the Chronicle of the Summoning of Tsongkhapa by the Ancestors and the Book of the Restoration of Tsongkhapa" (Chinese and English texts), "Editing", and "Latin Transliteration of Chinese, Manchu and Tibetan".
In a short period of time, Yu Daoquan came up with so many research results that shocked the academic community, which made Fu Sinian and Chen Yinke very surprised, and also deeply felt that this Shandong Hanzi who was considered by Chen Yinke to have a "bit of a strange temper" had great academic potential, and in time, he would certainly be an accomplished Tibetan, Sanskrit, and Manchu scholar. Fu Sinian and Chen Yinke intended to focus on cultivating Daoquan, so the "Institute of History and Language of the Academia Sinica" and the "National Defense Design Committee" jointly funded and sent him to France for further study with the "National Defense Design Committee" led by Weng Wenhao and Qian Changzhao. Yu Daoquan also felt that his knowledge and language were lacking in practical research work, and it was urgent to broaden his horizons and consult more original materials in French universities. I have the opportunity to study more famous European universities and research institutions, especially in Germany, which has a strong atmosphere of Sanskrit, Tibetan and Buddhist studies.