Relevant bibliographies by topics / Xuanzang Text

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Academic literature on the topic 'Xuanzang Text'

Author: Grafiati
Published: 5 June 2025
Last updated: 2 August 2025

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Journal articles on the topic "Xuanzang Text"

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Jannel, Romaric. "Xuanzang and the Three Types of Wisdom: Learning, Reasoning, and Cultivating in Yogācāra Thought." Religions 13, no. 6 (2022): 486. http://dx.doi.org/10.3390/rel13060486.

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Xuanzang (602–664) is famous for his legendary life, his important translation works, and also his Discourse on the Realisation of Consciousness-Only (Vijñapti-mātratā-siddhi, 成唯識論). This text, which is considered as a synthesis of Yogācāra thought, has been diversely interpreted by modern scholars and is still discussed, in particular about the status of external things. Nevertheless, this issue seems to be of little interest for Yogācāra thinkers compared to other topics such as the Noble Path, or else the three types of wisdom (trividhā prajñā, 三慧): learning (śruta, 聞), reasoning (cintā, 思)
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Shen, Yanyan, та Zhouyuan Li. "The Strategic Use of “雜” (zá) in Xuanzang’s Translations". Religions 16, № 4 (2025): 462. https://doi.org/10.3390/rel16040462.

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The character “雜” (zá), commonly found in Chinese Buddhist literature, typically conveys the meaning of “mixed” or “varied”. However, in the translations of the renowned Tang dynasty translator Xuanzang, its usage stands out both in frequency and distinctiveness, setting his work apart from that of other translators. Terms traditionally conveyed using “不淨” (bù jìng, “impure”) or “穢” (huì, “filth”) were deliberately transformed by Xuanzang into “雜染” (zá rǎn, “mixed defilement”) and “雜穢” (zá huì, “mixed filth”), with “雜” nearly becoming synonymous with impurity. Examining the original meaning of
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Wu, Guo. "Context and Text: Historicizing Xuanzang and the Da Tang Xiyu Ji." Hualin International Journal of Buddhist Studies 3, no. 1 (2020): 348–67. http://dx.doi.org/10.15239/hijbs.03.01.10.

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4

Deeg, Max. "Chinese Reports about Buddhism in Early Burma." Journal of Burma Studies 28, no. 1 (2024): 125–40. http://dx.doi.org/10.1353/jbs.2024.a923231.

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Abstract: This article revisits the Chinese Buddhist sources on the Pyus and Śrīkṣetra in early Burma. Buddhist references to the region mainly come from the Tang period (618–907). These texts, authored by the famous monks Xuanzang and Yijing, do not use the Chinese transcriptional term Biao, which corresponds to Pyu, but exclusively use the name Śrīkṣetra. They do not refer to any local form of Buddhism or do so only in very general terms. Buddhism as practiced by the Pyus (Biao) is first mentioned in the ninth-century text, the Manshu . The Chinese sources certainly do not prove that Buddhis
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Starostina, Aglaya B. "THE LEGEND OF THE YELLOW CRANE TOWER. FROM THE HISTORY OF THE CHINESE OIKOTYPE OF AATH 676." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 6 (2023): 39–50. http://dx.doi.org/10.28995/2686-7249-2023-6-39-50.

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In the second half of the 20th century, numerous tales belonging to the “Open Sesame” type (AaTh 676) were recorded in China. Many of them contain some elements that can also be found in medieval Chinese narrative prose. In this context, the article examines some contemporary records of an 11th – 12th centuries urban legend associated with a rock near the Huanghelou, or Yellow Crane Tower in Ezhou (a prefecture within the boundaries of modern Wuhan city in Hubei province), including a short monorhymic poem written by the poet Su Shi (1037–1101). It has been argued that this urban legend combin
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He, Aoli. "A Brief Account of Kumarajiva's Translation Theory and His Translation Achievements." Journal of Education and Educational Research 4, no. 2 (2023): 64–66. http://dx.doi.org/10.54097/jeer.v4i2.10743.

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As a landmark translator of Buddhist scriptures in the history of Chinese Buddhist scriptures translation, Kumarajiva has a far-reaching influence on the history of Chinese Buddhist scriptures translation. He is a famous monk in the Western Regions and a translator of Buddhist scriptures in ancient China. According to statistics, the number of his translated works has reached 384 volumes of Buddhist Sanskrit classics. He is known as the three great translators of Chinese Buddhism together with Zhenyi and Xuanzang. He and Xuan Zang are two insurmountable peaks in the history of Buddhist scriptu
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Nehrdich, Sebastian. "Observations on the Intertextuality of Selected Abhidharma Texts Preserved in Chinese Translation." Religions 14, no. 7 (2023): 911. http://dx.doi.org/10.3390/rel14070911.

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Textual reuse is a fundamental characteristic of traditional Buddhist literature preserved in various languages. Given the sheer volume of preserved Buddhist literature and the often-unmarked instances of textual reuse, the thorough analysis and evaluation of this material without computational assistance are virtually impossible. This study investigates the application of computer-aided methods for detecting approximately similar passages within Xuanzang’s translation corpus and a selection of Abhidharma treatises preserved in Chinese translation. It presents visualizations of the generated n
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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
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姚魯元, 姚魯元. "《孝經皇帝感》所見唐玄宗《御注孝經》的傳播與接受形式". 早期中國史研究 15, № 15 (2023): 001–60. http://dx.doi.org/10.53106/207503662023120015001.

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<p>唐玄宗（685-762, 712-756在位）曾兩次頒《御注孝經》，欲統一諸家舊注，敦煌本《孝經皇帝感》即《御注》的民間衍生文本，其通俗的表述、名實不符的文本來源，與官方正典截然有別。本文以《御注》兩種文本為例，考察其在民間的傳播與接受形式，探討皇帝權力的下行及邊界。從文本內容來看，《御注》以注疏闡發玄宗「君臣同體」的微言大義，具有君臣關係一元化的特質。《孝經皇帝感》卻是以《御注》讚歌與地方流行的鄭玄舊注拼接而成，皇帝意志受限庶民認知能力而被篩除。從文本產生、傳播的過程來看，五代敦煌仍然延用鄭注，《御注》寥寥無幾，民間歌場效仿《御注金剛經讚詞》創作的《孝經皇帝感》卻頗為流行，反哺了玄宗頒行《御注》於天下的意圖。這種文本雖然剝離御注經典的原生意義，但潛在地成為皇帝的象徵符號，成功傳達其權威。</p> <p> </p><p>During the reign of Tang Xuanzong (685-762, r. 712-756), the Yuzhu Xiaojing was issued twice to try to unify older annotations. The Xiaojing huangdi gan found in the Dunhuang manuscripts is a f
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Deeg, Max. "‘Show Me the Land Where the Buddha Dwelled…’ Xuanzang’s 玄奘 ‘Record of the Western Regions’ (Xiyu ji 西域記 ): A Misunderstood Text?" China Report 48, № 1-2 (2012): 89–113. http://dx.doi.org/10.1177/000944551104800205.

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Book chapters on the topic "Xuanzang Text"

1

Stoneman, Richard. "Writing a Book about India." In The Greek Experience of India. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691154039.003.0002.

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This chapter discusses the challenges of writing a book about India. Three main points emerge from this discussion: (1) Our own presumptions about India make it hard for us to see writers like Nearchus, Onesicritus, and Megasthenes clearly, or to see India with their eyes. (2) Many of the authors who have formed our preconceptions can be used as corroborative detail for what is in the classical authors. Among the most valuable are Xuanzang, al-Biruni, Babur and even Mandeville. (3) Could our central authors—Nearchus, Onesicritus and Megasthenes—see India clearly, or did they look for what Ctes
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Kohn, Livia. "Later Developments." In The Daode Jing. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190689810.003.0009.

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Under the Tang, Daode jing interpretation centered in Twofold Mystery, a school that understood it through Buddhist Mādhyamika and related it to advanced spiritual attainments. In the eighth century CE, Emperor Xuanzong elevated the text to sacred scripture, made it part of the imperial examination system, and used its teachings for governmental guidance. Under the Song, Emperor Huizong, who saw himself as an exiled immortal, applied its teachings in governance and society. It also featured in the meditation practice of internal alchemy, a refinement of bodily energies. Members of the school o
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