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Relevant bibliographies by topics / Xuanzang, Buddhism Buddhism

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Academic literature on the topic 'Xuanzang, Buddhism Buddhism'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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Journal articles on the topic "Xuanzang, Buddhism Buddhism"

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Kotyk, Jeffrey. "Chinese State and Buddhist Historical Sources on Xuanzang: Historicity and the Daci’en si sanzang fashi zhuan 大慈恩寺三藏法師傳." T’oung Pao 105, no. 5-6 (January 30, 2020): 513–44. http://dx.doi.org/10.1163/15685322-10556p01.

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Abstract This paper explores the historicity of state and Buddhist accounts of the monk Xuanzang 玄奘 (602-664), arguing that in the reconstruction of Xuanzang’s life and career we ought to utilize the former to help adjudicate the latter. It is specifically argued that the Daci’en si sanzang fashi zhuan 大慈恩寺三藏法師傳 (T. no. 2053), a biography of Xuanzang sometimes cited by modern scholars, was produced as Buddhist propaganda to advance the standing of certain monks under the reign of Wu Zetian 武則天 (r. 690-705). It is further argued that the objectivity of the Buddhist account that describes Emperor Taizong 太宗 (r. 626-649) embracing Buddhism in his twilight years under the influence of Xuanzang ought to be reconsidered.

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Tursunov, S. "On Xuanzang and Buddhism History." Bulletin of Science and Practice 6, no. 11 (November 15, 2020): 444–51. http://dx.doi.org/10.33619/2414-2948/60/56.

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Xuanzang was a famous traveler and Buddhist monk who lived in the 7th century, and in his memoirs, he left very valuable information about Central Asia and India. This article examines the historical significance of the information gathered during Xuanzang travels.

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Amratunga, Geethani, and Nadeesha Gunawardana. "Buddhism, Xuanzang and Sri Lanka." International Journal of Scientific and Research Publications (IJSRP) 9, no. 6 (June 24, 2019): p90111. http://dx.doi.org/10.29322/ijsrp.9.06.2019.p90111.

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Yoshimura, Makoto. "The Sectarian Buddhism Transmitted by Xuanzang." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 67, no. 2 (March 20, 2019): 729–36. http://dx.doi.org/10.4259/ibk.67.2_729.

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Li, Xican. "Faxian’s Biography and His Contributions to Asian Buddhist Culture: Latest Textual Analysis." Asian Culture and History 8, no. 1 (August 21, 2015): 38. http://dx.doi.org/10.5539/ach.v8n1p38.

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<p class="1Body">To provide more updated and accurate information on Faxian, an eminent monk of ancient China’s Jin Dynasty (266–421 CE), the present study conducts a literature survey to analyze his native region. It is found that Faxian was actually born in modern Linfen City in Shanxi Province, not Xiangyuan County as previously described. In his childhood, he became a novice monk and was compassionate toward the poor. To search out and collect Buddhist scriptures, Faxian undertook a westward pilgrimage to India from 399 to 412 CE. During this hard and dangerous pilgrimage, Faxian burst into tears three times. Finally, he succeeded in bringing a trove of Buddhist scriptures back to China from India. For the rest of his life, along with Buddhabhadra, he was engaged in translating Buddhist scriptures into Chinese. These translated scriptures were highly beneficial for Chinese Buddhism, especially the precepts (sila-vinaya) and Mahāyāna works. Faxian himself is demonstrated to have been a Mahāyāna Buddhist follower. His pilgrimage experience was recorded in his work “Record of Buddhist Kingdoms”, which provides important information about ancient Asian kingdoms. Faxian’s story promoted Asian tourism relevant to Buddhist culture. As a pioneer in the 4<sup>th</sup> century, Faxian started a new era of westbound pilgrimage to ancient India, including the similar pilgrimages of Xuanzang and Yijing in the 7<sup>th</sup> century. Even today, Faxian continues to strengthen friendship among Asian countries.</p>

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Keyworth, George A. "On Xuanzang and Manuscripts of the *Mahāprajñāpāramitā-sūtra at Dunhuang and in Early Japanese Buddhism." Hualin International Journal of Buddhist Studies 3, no. 1 (May 1, 2020): 259–317. http://dx.doi.org/10.15239/hijbs.03.01.08.

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Tripathi, Prof Shubhra. "Sinitic Influence in India: Perspectives and Future Prospects." SMART MOVES JOURNAL IJELLH 8, no. 3 (March 28, 2020): 9. http://dx.doi.org/10.24113/ijellh.v8i6.10627.

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It is a well-established fact that during the ancient period Indian culture exercised a considerable influence on China, mainly through the spread of Buddhism. Later, with the passage of time, Sinitic culture spread to regions that are now known as Japan, Korea, and Vietnam, etc. on almost the same lines. Since it is beyond the scope of this paper to discuss the spread of Sinitic civilization all over the world, I shall confine myself to the spread of Sinitic civilization and culture in India. It is interesting to see how these two ancient civilizations, India and China have interacted and spread their cultural influence on each other, quietly and unobtrusively, unlike the western culture, which spread through the force of colonialism, often accompanied with violence and bloodshed. Even a cursory study of Sino-Indian interactions since ancient times will reveal the exhaustive spread of Indian thoughts and ideas on Buddhism, Ayurveda, astronomical axioms of Aryabhatta, Indian numerals including “0”, and martial art techniques of Bodhidharma etc. in China. Also, Sino-Indian trade and cultural interactions on the Silk Route, visits of Chinese scholar –pilgrims like Xuanzang and Fa Hien to India, establishment of Tamil merchant guilds in medieval South China etc. are historical facts which cannot be denied. However, one wonders, when all these were happening, what was the state of Sinitic influence on India? Was the process only one way, i.e. Indian influence on China and not vice versa? If Chinese culture and civilization influenced India, then how did they spread and to what extent? Lastly, and most importantly, what is the future and significance of Sinitic cultural influence in India? This paper attempts to answer these questions.

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Kosykhin, Vitaly G., and Svetlana M. Malkina. "On the Influence of Translations of Religious and Philosophical Texts of Buddhism on the Literature and Art of Medieval China." RUDN Journal of Philosophy 24, no. 4 (December 15, 2020): 601–8. http://dx.doi.org/10.22363/2313-2302-2020-24-4-601-608.

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The era of the Tang dynasty (618-907) was a period of great flourishing of all aspects of Chinese culture, when changes covered the most diverse spheres of philosophy, art and literature. The article examines the role played in this cultural transformation by translations from Sanskrit into Chinese of the religious and philosophical texts of Indian Buddhism. The specificity of the Chinese approach to the translation of Indian texts is demonstrated, when, at the initial stage, many works were translated in a rather free style due to the lack of precisely established correspondences between Sanskrit and Chinese philosophical terms. The authors identify two additional factors that influenced the nature of the translations. Firstly, this is the requirement of compliance with the norms of public, mainly Confucian, morality. Secondly, the adaptation of the Indian philosophical context to the Chinese cultural and worldview traditions, which led to the emergence of new schools of religious and philosophical thought that were not known in India itself, such as Tiantai, Jingtu or Chan, each of which in its own way influenced the art of the Medieval China. Special attention is paid to the activities of the legendary translator, Xuanzang, whose travel to India gave a huge impetus to the development of Chinese philosophy in subsequent centuries, as well as to the contribution to Chinese culture and art, which was made by the translation activities of the three great teachers of the Tang era Shubhakarasimha, Vajrabodhi and Amoghavajra.

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Snuviškis, Tadas. "Indian Philosophy in China." Dialogue and Universalism 30, no. 3 (2020): 89–106. http://dx.doi.org/10.5840/du202030336.

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Daśapadārthī is a text of Indian philosophy and the Vaiśeṣika school only preserved in the Chinese translation made by Xuánzàng 玄奘 in 648 BC. The translation was included in the catalogs of East Asian Buddhist texts and subsequently in the East Asian Buddhist Canons (Dàzàngjīng 大藏經) despite clearly being not a Buddhist text. Daśapadārthī is almost unquestionably assumed to be written by a Vaiśeṣika 勝者 Huiyue 慧月 in Sanskrit reconstructed as Candramati or Maticandra. But is that the case? The author argues that the original Sanskrit text was compiled by the Buddhists based on previously existing Vaiśeṣika texts for an exclusively Buddhist purpose and was not used by the followers of Vaiśeṣika. That would explain Xuanzang’s choice for the translation as well as the non-circulation of the text among Vaiśeṣikas.

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Clark, Hugh R. "Xuanzang: A Buddhist Pilgrim on the Silk Road (review)." Journal of World History 9, no. 1 (1998): 119–21. http://dx.doi.org/10.1353/jwh.2005.0112.

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Dissertations / Theses on the topic "Xuanzang, Buddhism Buddhism"

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Wang, Youxuan. "Madhyamaka Vijnanavada and deconstruction : a comparative study of the semiotics in Kumarajiva, Paramartha, Xuanzang and Derrida." Thesis, Bath Spa University, 1999. http://researchspace.bathspa.ac.uk/1440/.

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McConeghy, David Walker. "Shifting the Seat of Awakening." Miami University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=miami1154557985.

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Pearce, Laura Elizabeth Pearce. "Recording the West: Central Asia in Xuanzang’s Great Tang Dynasty Record of the Western Regions." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1515139237769597.

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Chen, Mei-Chin. "The eminent Chinese monk Hsuan-tsang his contributions to Buddhist scripture translation and to the propagation of Buddhism in China /." 1992. http://catalog.hathitrust.org/api/volumes/oclc/27783109.html.

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Thesis (Ph. D.)--University of Wisconsin--Madison, 1992.
eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 392-416).

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CHIANG, YU-LUN, and 江瑜倫. "Study on Buddhism-practicing Image of Xuanzang's Disciples." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/p7bm86.

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碩士
明道大學
國學研究所
105
Study on Buddhism-practicing Image of Xuanzang's Disciples Abstract Journey to the West is a famous Chinese mythical fiction, and is neither direct description of real life nor original myth. These fantasy stories mirror social thoughts of the Ming Dynasty. This classic work is widely acclaimed as one of the four masterworks of China. The author Wu Cheng'en regarded the stores of attaining Buddhahood to the West by Xuanzang as the plot line. Xuanzang was helped by three disciples Sun Wukong, Zhu Bajie and ShaWujing to resolve 81 tribulations along the journey. The image building was distinctive. Xuanzang and his three disciples had different characters and appearances in encounter. The author constructed unique plots in this chapter novel so that the figures met, and even changed the conflicts among them into solving problems for each other, which is terribly amazing. The changes in the characters of the three disciples reflected the distinctive images of the protagonists' "appearance" and "spirit". For example, the disciples attaining Buddhahood displayed the natural and wild character and images in the first encounter with the master Xuanzang. Sun Wukong was impetuous, Zhu Bajie greedy and lecherous and ShaWujing quiet and dull. However, in many contradictions and conflicts among them, Xuanzang acted as the mediator and instructor, and enabled the disciples to evolve into divine characters through various tribulations in the course of the Journey to the West. This paper is based on the Textual Notes to the Journey to the West published by Li Jen Bookstore and explores the process where the disciples attaining Buddhahood became Buddhists, and quotes the original stories when appropriate. The contents and chapters of this paper are arranged as follows: Chapter 1 explains research motivation and methodology and reviews the literature studying the Journey to the West. Chapter 2 is concerned with the thoughts and background of collecting materials by the author of the Journey to the West. Chapter 3 discusses the 81 tribulations faced by Xuanzang in the journey and the problem-solving methods of the three disciples. Chapter 4 illustrates the changes and differences in the images of the three disciples before and after the journey and reflects the social spirit of Wu Cheng'en. Chapter 5 is the conclusion and summarizes the arguments in the preceding two chapters about the extent of changes and differences in the three figures' characters. The images of main characters described by Wu Cheng'en can be clearly demonstrated from appearance, dressing, style of conversation and daily life. The characteristics of figures show the change of different original wild characters and images to divine characters by practicing Buddhism. This paper concentrates on the meanings of such thoughts as Confucianism, Taoism, Buddhism and Taoism reflected by the three characters in the Journey to the West. Keywords: Journey to the West, Wu Cheng'en, Mythical Fiction, Xuanzang, Sun Wukong, Zhu Bajie, ShaWujing

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Hayashi, Itsuki. "On Fa Xiang Buddhist theory of appearance and its relation to benzhi: A philosophical hermeneutic on Xuanzang's theory of objectivity." 2006. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=442036&T=F.

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Books on the topic "Xuanzang, Buddhism Buddhism"

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cent, Yancong 7th, and Feng Zuomin, eds. Xuanzang quan zhuan. Taibei: Xing guang chu ban she, 1985.

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1901-1993, Gabain Annemarie von, and Röhrborn Klaus, eds. Die alttürkische Xuanzang-Biographie VIII. Wiesbaden: In Kommission bei O. Harrassowitz, 1996.

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Yu Xuanzang tong xing: Yang shi ji zhe chong zou Xuanzang lu. Beijing Shi: Tuan jie chu ban she, 2004.

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Chasing the monk's shadow: A journey in the foodsteps of Xuanzang. New Delhi: Penguin, Viking, 2005.

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Huili. Die alttürkische Xuanzang-Biographie III: Nach der Handschrift von Paris, Peking und St. Petersburg, sowie nach dem Transkript von Annemarie v. Gabain. Wiesbaden: Harrassowitz, 2001.

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Leonhard, Mayer Alexander, Röhrborn Klaus, and Gabain Annemarie von 1901-, eds. Xuanzangs Leben und Werk. Wiesbaden: In Kommission bei O. Harrassowitz, 1991.

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cent, Yancong 7th, ed. Xuanzang. Beijing: Zhongguo she hui ke xue chu ban she, 2003.

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Youzhi, Liu, ed. Xuanzang. Taibei Shi: Tai wan Shang wu yin shu guan, 2007.

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Wriggins, Sally Hovey. Xuanzang si lu xing =: Xuanzang. Taibei Shi: Zhi ku wen hua gu fen you xian gong si, 1996.

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Xuanzang san zi ge: Xuanzang sanzige. Kaifeng Shi: Henan da xue chu ban she, 2008.

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Book chapters on the topic "Xuanzang, Buddhism Buddhism"

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Tong, Sau Lin. "Xuanzang (Hieun-Tsang)." In Buddhism and Jainism, 1383–86. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_6.

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Zieme, Peter. "Some bilingual manuscripts of the Xuanzang Biography." In Aspects of Research into Central Asian Buddhism, 475–83. Turnhout: Brepols Publishers, 2008. http://dx.doi.org/10.1484/m.srs-eb.4.2017026.

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Lau, Lawrence Y. K. "In What Sense Jñeyāvaraṇa Is a Mahāyāna Idea? According to Xuanzang’s Vijñānavādan in the Cheng Weishi Lun." In Dao Companion to Chinese Buddhist Philosophy, 219–43. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-90-481-2939-3_10.

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Brose, Benjamin. "Resurrecting Xuanzang." In Recovering Buddhism in Modern China, 143–76. Columbia University Press, 2016. http://dx.doi.org/10.7312/columbia/9780231172769.003.0005.

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"4. Resurrecting Xuanzang: The Modern Travels of a Medieval Monk." In Recovering Buddhism in Modern China, 143–76. Columbia University Press, 2016. http://dx.doi.org/10.7312/kiel17276-006.

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"Xuanzang and Freud: a Buddhist–Freudian engagement on the subliminal mind." In The Reception and Rendition of Freud in China, 304–27. Routledge, 2013. http://dx.doi.org/10.4324/9780203094631-23.

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Damrosch, David. "Origins." In Comparing the Literatures, 12–49. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691134994.003.0002.

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This chapter explains how the history of comparative literature is a history of archives, such as of libraries and collections that are either preserved or lost and studied or forgotten. It mentions the first library that was established by the Tang Dynasty monk Xuanzang when he returned from his epochal journey to the western regions in order to collect Buddhist manuscripts. It also talks about the foundations of comparative literature that were established by the comparative philology that began in Renaissance Italy and spread to many parts of Enlightenment Europe. The chapter looks at Max Koch who wrote about comparative literary history and how it gained a sure footing with the inclusion of Oriental material. It also analyzes non-Eurocentric comparatism that draws on philological traditions from China and Japan to the Arab world.

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"Many biographies – multiple individualities: the identities of the Chinese Buddhist monk Xuanzang." In Religious Individualisation, 913–38. De Gruyter, 2019. http://dx.doi.org/10.1515/9783110580853-045.

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Wen, Jungjung, and Huannming Chou. "Reviewing the core values of Xuanzang’s rendition of Buddhist scriptures and his treatises." In Smart Science, Design & Technology, 94–100. CRC Press, 2019. http://dx.doi.org/10.1201/9780429058127-19.

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Sun*, Shu-Chen, and Huann-Ming Chou. "A discussion on Xuanzang’s Buddhist scriptural translation approach by using Xuanzang’s orthoepic translation of India’s name as an example." In Innovation in Design, Communication and Engineering, 139–43. CRC Press, 2020. http://dx.doi.org/10.1201/9780429057663-26.

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Conference papers on the topic "Xuanzang, Buddhism Buddhism"

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Fan, Wei-Hsuan, and Huann-Ming Chou. "Notice of Retraction: An initial exploration of the parallels between Xuanzang's Yogācāra Buddhism and Huineng's Chan tradition." In 2017 International Conference on Applied System Innovation (ICASI). IEEE, 2017. http://dx.doi.org/10.1109/icasi.2017.7988173.

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