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Journal articles on the topic 'Xuanzang'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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1

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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2

Huang, Lu. "Master Nian念法師 as the “Westerner”: Re-Establishing Orthodoxy in Chinese Abhidharma." Religions 14, no. 10 (September 22, 2023): 1217. http://dx.doi.org/10.3390/rel14101217.

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Sarvāstivāda Abhidharma treatises started to be carefully studied and commented on by monks in early medieval China with the translation of hṛdaya treatises, the *Aṣṭagrantha, and the *Vibhāṣas. However, with the “new” translations undertaken by Xuanzang and his clique, these were regarded as “old” translations and the thoughts of these scholars were gradually marginalized. Examining a doctrinal debate in Puguang’s Jushe lun ji, this article delves into the construction of authority by Xuanzang and his disciples in the field of Abhidharma. In this debate, Puguang criticizes Zhinian’s viewpoint solely based on its similarity with the view of “westerners” (xifang shi). The evidence Puguang presents is a quote from the newly translated *Mahavibhāṣa, which he uses to extol the value of Xuanzang’s “new” translation. It shows how Xuanzang and his team use the orthodoxy constructed by Kashmiri Vaibhāsikas to justify their own authority. Their success comes at a sacrifice of diversity of Abhidharma studies in China.

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3

He, Jiachuan. "A Brief Introduction to Xuanzang's View of Translation." International Journal of Education and Humanities 8, no. 2 (April 24, 2023): 145–49. http://dx.doi.org/10.54097/ijeh.v8i2.7793.

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The translation of Buddhist scriptures was the first translation climax in Chinese history, and Xuanzang is one of the representative scripture translators who cannot be left out. As a famous monk of the Tang Dynasty, Xuanzang was also one of the four major translators of Buddhist scriptures from Chinese Buddhism in China. His life was full of legends, and he left a colorful stroke in the history of Buddhist scripture translation, and made a significant contribution to the translation of Buddhist scriptures in China. The quality and quantity of his translation achievements are rare in ancient and modern times, and his translation views in the process of translation of Buddhist scriptures have also deeply influenced modern translation theories. This paper gives a brief introduction of the translation theory and Xuanzang's life.

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4

Zhang, Xing. "The Transnational Experience of a Chinese Buddhist Master in the Asian Buddhist Network." Religions 14, no. 8 (August 17, 2023): 1052. http://dx.doi.org/10.3390/rel14081052.

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Wuqian (1922–2010) was one of the most important modern Buddhist masters in the modern history of Sino-Indian Buddhist relations. In his early years, he studied all the major schools of the Buddhist tradition, focusing on Yogācāra philosophy, probably due to Xuanzang’s influence and in alignment with contemporary Buddhist trends. Furthermore, he became one of the few masters from the Central Plains who received systematic training in Tibetan Buddhist tantric rituals. He went to India in the middle of the 20th century. He dedicated his life to the revival of Buddhist thought in India, especially promoting Chinese Buddhism in Calcutta by establishing Buddhist institutions, managing Buddhist sites, organizing Buddhist activities, and building the Xuanzang Temple. In his later years, he devoted himself to facilitating mutual Buddhist exchanges and monastic visits between Buddhist organizations in mainland China, Taiwan, and India. In 1998, he presented two Buddhist relics to the Daci’en Temple in Xi’an. At the beginning of the 21st century, he established the Institute of Buddhist Studies at Xuanzang Temple in Calcutta. He organized the translation of many important Buddhist treatises, again reflecting his intention of following the spirit of Xuanzang to contribute to Chinese Buddhism. His transnational journey manifested that there was an active Asian Buddhist network during the Cold War era, despite various difficulties.

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5

Dongsin Nam. "Xuanzang’s Pilgrimage to India and the Transition of Xuanzang’ Image." BUL GYO HAK YEONGU-Journal of Buddhist Studies 20, no. ll (August 2008): 191–242. http://dx.doi.org/10.21482/jbs.20..200808.191.

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6

Jannel, Romaric. "Xuanzang and the Three Types of Wisdom: Learning, Reasoning, and Cultivating in Yogācāra Thought." Religions 13, no. 6 (May 27, 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), and cultivating (bhāvanā, 修). As emphasized in recent research, this topic represents a major issue for Buddhist practitioners. In an attempt to analyse it in Xuanzang’s Discourse, and more generally in Yogācāra thought, this paper will first discuss Asaṅga’s and Vasubandhu’s thought on the three types of wisdom. Secondly, since it is important to replace the three types of wisdom in the general argumentation of Xuanzang’s Discourse, we will present the structure of his text which is modelled on a “path” leading progressively to Supreme Awakening. Then, we will present the main elements of the Noble Path and situate the three types of wisdom into it. Finally, we will explain that Xuanzang follows Asaṅga’s and Vasubandhu’s conceptions and eventually confirm the importance of the three types of wisdom in Yogācāra thought.

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7

Zhang, Shuqing. "Exploring the Intricate Usage and Interpretation Issues of “體” (tǐ) in Xuanzang’s Translation of Abhidharmakośabhāṣya." Religions 14, no. 9 (September 20, 2023): 1211. http://dx.doi.org/10.3390/rel14091211.

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This study delves into the intricate usage and interpretation issues of the Chinese term “體” (tǐ) in Xuanzang’s translation of the Abhidharmakośa (AKBh[X]) by providing a Sanskrit-Chinese comparative investigation. Xuanzang’s translations are pivotal in understanding certain Abhidharma scriptures, as some of them are the sole complete versions available. This study focuses on the term “體” in AKBh[X], evaluating its usage in relation to 16 corresponding Sanskrit equivalents and the instances where Xuanzang introduced “體” without a Sanskrit equivalent. The analysis uncovers translation errors, potential misinterpretations, and the lack of clarity in certain contexts, emphasizing the need for readers to be cautious and consult additional sources for a comprehensive understanding of his translations.

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8

Yu, Rui. "Transliteration in Chinese-to-English Translation from the Perspective of Xuanzang's "Five Principles of Non-Translation"." Frontiers in Humanities and Social Sciences 4, no. 5 (May 27, 2024): 214–22. http://dx.doi.org/10.54691/rpt6qg59.

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Xuanzang, a renowned translator of Buddhist scriptures in ancient Chinese history, advocated the use of transliteration in his translation theory, which is primarily reflected in his "Five Principles of Non-Translation". These principles primarily apply to five aspects: mysterious terms, polysemous words, borrowed words, conventionally translated terms, and special Buddhist terminology. This article delves into the transliteration methods employed in translating Chinese to other languages, drawing on the "Five Principles of Non-Translation". It examines the essence of this theory and its contemporary feasibility, highlighting the value of Xuanzang's principles.

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9

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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10

Hu, Pengnan. "Belt and Road Initiative-supported co-production films: Film policy and disoriented remembrance of the Silk Road past." International Communication Gazette 85, no. 1 (January 27, 2023): 48–62. http://dx.doi.org/10.1177/17480485221139464.

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Through policy analysis and close reading of two films, this article reveals films’ increasing role in China's geopolitical plan, the Belt and Road Initiative (BRI). The co-production film Xuanzang shows that the Silk Road past is used to illustrate BRI's pledge for a beneficial future. Even though Xuanzang's story alludes to history, it was selected for its significance in popular culture, thereby reflecting ‘hyperreality’. In any event, the Silk Road is insufficient for connecting a region characterized by complex histories and societies. As shown in The Composer, the Silk Road is a convenient metaphor used to portray any friendly history.

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11

HE, Huanhuan. "Xuanzang, Bhaviveka, and Dignaga:." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 3 (2014): 1230–35. http://dx.doi.org/10.4259/ibk.62.3_1230.

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12

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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13

Shōlshin, Kuwayama. "How Xuanzang Learned about Nālandāl." China Report 48, no. 1-2 (February 2012): 61–88. http://dx.doi.org/10.1177/000944551104800204.

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14

Song, Geng. "The Afterlife of a Tang Monk: Buddhist Masculinity and Transformations of the Image of Xuanzang in East Asia." NAN NÜ 24, no. 2 (November 9, 2022): 296–318. http://dx.doi.org/10.1163/15685268-02410049.

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Abstract This study focuses on how Xuanzang (602-64), the well-known monk who procured Mahāyāna Buddhist scriptures from India and translated them into Chinese, posthumously became an icon of soft and queer masculinities in East Asian popular culture. Through a historical survey of the transformation of this image in various cultural forms, including literature, films, TV shows, anime and manga, computer games, and memes in China, Japan, and Korea, this article explores the interplay between religion and gender in East Asia, and argues that the image of Xuanzang is the product of the negotiations among a variety of cultural and economic forces and factors, such as the Buddhist notions of gender transgression and reincarnation, the Confucian discourse of scholar masculinity and androgyny, the cult of homosocial bond and brotherhood, as well as commercial concerns in TV and cinematic adaptations. Despite concerns over the character’s effeminacy and various attempts to re-masculinize him, the most popular and widely accepted image of Xuanzang remains that of a young scholar characterized by vulnerability and feminine beauty – a prototype of the fashionable “little fresh meat” aesthetic today.

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15

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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16

UÇAR, Erdem. "Semet, A. et al. Die alttürkische Xuanzang-Biographie IV. Nach der Handschrift von Paris sowie nach dem Transkript von Annemarie v. Gabain ediert, übersetzt und kommentiert. Wiesbaden: Harrassowitz Verlag, 2022, S. VII+256. ISBN: 978-3-447-11822-4." Journal of Old Turkic Studies 6, no. 2 (July 19, 2022): 702–10. http://dx.doi.org/10.35236/jots.1134574.

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Semet, A. et al. Die alttürkische Xuanzang-Biographie IV. Nach der Handschrift von Paris sowie nach dem Transkript von Annemarie v. Gabain ediert, übersetzt und kommentiert. Wiesbaden: Harrassowitz Verlag, 2022.

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17

YOSHIMURA, Makoto. "The Lineages of Yogacara According to Xuanzang." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 1 (2013): 20–27. http://dx.doi.org/10.4259/ibk.62.1_20.

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18

Kern, Iso. "The Structure of Consciousness According to Xuanzang." Journal of the British Society for Phenomenology 19, no. 3 (January 1988): 282–95. http://dx.doi.org/10.1080/00071773.1988.11007874.

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19

YOSHIMURA, Makoto. "On the Relationship of Xuanzang to the Shelun School." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 45, no. 1 (1996): 48–50. http://dx.doi.org/10.4259/ibk.45.48.

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20

Yoshimura, Makoto. "Xuanzang and The Journey to the West." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 69, no. 2 (March 25, 2021): 686–92. http://dx.doi.org/10.4259/ibk.69.2_686.

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21

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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22

Deeg, Max. "Indian Regional nāga Cults and Individual nāga Stories in Chinese Buddhist Travelogues." Acta Asiatica Varsoviensia 34 (2021): 51–78. http://dx.doi.org/10.60018/acasva.tmrw6380.

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This paper attempts to link the archaeological and epigraphic evidence of nāga veneration in South Asia (Mathurā, Ajaṇṭā) with the textual sources about nāgas and their veneration from the Chinese Buddhist travelogues (Faxian, Xuanzang). As a specific case study, the information about the nāga Dadhikarṇa attested in Mathurā is compared with Faxian’s description of the cult of the nāga ‘White-Ear’ in Sāṅkāśya and other texts referring to rituals or festivals dedicated to nāgas.

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23

Pei, Changchun. "The Relationship Between Xuanzang and the Renwang sūtra." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 67, no. 1 (December 20, 2018): 322–18. http://dx.doi.org/10.4259/ibk.67.1_322.

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24

McBride II, Richard D. "How Did Xuanzang Understand Dhāraṇī?: A View from His Translations." Hualin International Journal of Buddhist Studies 3, no. 1 (May 1, 2020): 318–47. http://dx.doi.org/10.15239/hijbs.03.01.09.

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25

Makeham, John. "The Significance of Xiong Shili’s Interpretation of Dignāga’s Ālambana-Parīkṣā (Investigation of the Object)." Journal of Chinese Philosophy 40, no. 5 (March 2, 2013): 205–25. http://dx.doi.org/10.1163/15406253-04005016.

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This essay is an exercise in intellectual archaeology in which I seek to show that already in Xiong Shili’s first account of Yogācāra, Weishixue Gailun (A General Account of Yogācāra Learning) (1923), we are able to find the first indications of a critical attitude to Yogācāra that would grow in intensity over the following two decades. These critiques served the rhetorical purpose of bolstering the authority of Xuanzang (seventh century). Before long, however, Xiong even rejected that authority.

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26

Shen, Huijia. "Xuanzang’s Theory “Transliteration for Five Occasions” In Religious and Cultural Loanwords Translation." Journal of Humanities and Education Development 4, no. 3 (2022): 14–19. http://dx.doi.org/10.22161/jhed.4.3.3.

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Monk Xuanzang, a great translator in the Tang Dynasty in China, once put forward the famous Buddhist sutra translation theory of “transliteration for five occasions”, that is, transliteration for mystery, for polysemy, for non-existence, for following the past and for respect. This article explains the connotation and limits of this theory, and comprehensively reveals its guiding role in the translation of religious and cultural loanwords as well as the important role in promoting the development of Chinese translation theory.

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27

Shen, Huijia. "Xuanzang’s Theory “Transliteration for Five Occasions” In Religious and Cultural Loanwords Translation." Journal of Humanities and Education Development 4, no. 3 (2022): 14–19. http://dx.doi.org/10.22161/jhed.4.3.03.

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Monk Xuanzang, a great translator in the Tang Dynasty in China, once put forward the famous Buddhist sutra translation theory of “transliteration for five occasions”, that is, transliteration for mystery, for polysemy, for non-existence, for following the past and for respect. This article explains the connotation and limits of this theory, and comprehensively reveals its guiding role in the translation of religious and cultural loanwords as well as the important role in promoting the development of Chinese translation theory.

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28

Gunawardana, Nadeesha. "The Study of the Historical Records of Xuanzang on Sri Lanka." International Journal of Scientific and Research Publications (IJSRP) 9, no. 6 (June 24, 2019): p9093. http://dx.doi.org/10.29322/ijsrp.9.06.2019.p9093.

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29

LEE, Taeseung. "Why Did Xuanzang Not Translate the Term Svabhaya in the Prajnaparamitahrdaya?" Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 62, no. 2 (2014): 902–898. http://dx.doi.org/10.4259/ibk.62.2_902.

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30

Drompp, Michael R. "Xuanzang: A Buddhist Pilgrim on the Silk Road (review)." China Review International 4, no. 2 (1997): 581–82. http://dx.doi.org/10.1353/cri.1997.0002.

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31

Wu, Guo. "Context and Text: Historicizing Xuanzang and the Da Tang Xiyu Ji." Hualin International Journal of Buddhist Studies 3, no. 1 (May 1, 2020): 348–67. http://dx.doi.org/10.15239/hijbs.03.01.10.

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32

Wong, Dorothy C. "The Making of a Saint: Images of Xuanzang in East Asia." Early Medieval China 2002, no. 1 (June 2002): 43–95. http://dx.doi.org/10.1179/152991002788193906.

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33

BREWSTER, Ernest Billings. "What Dies? Xuanzang on the Temporality of Physical and Mental Functionality." International Journal of Buddhist Thought and Culture 33, no. 2 (December 31, 2023): 17–56. http://dx.doi.org/10.16893/ijbtc.2023.06.33.2.17.

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34

Moerman, D. Max. "Xuanzang à Paris: The European Reception of the Japanese Buddhist World Map." Hualin International Journal of Buddhist Studies 4, no. 1 (May 1, 2021): 99–143. http://dx.doi.org/10.15239/hijbs.04.01.04.

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35

Yoshimura, Makoto. "How Zhiyan智儼 Accepted the Consciousness Theory Translated by Xuanzang玄奘." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 70, no. 2 (March 23, 2022): 786–93. http://dx.doi.org/10.4259/ibk.70.2_786.

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36

WANG, LU-YU, JING-XIA ZHAO, MUHAMMAD IRFAN, and ZHI-SHENG ZHANG. "Review of the spider genus Ectatosticta Simon, 1892 (Araneae: Hypochilidae) with description of four new species from China." Zootaxa 5016, no. 4 (August 9, 2021): 523–42. http://dx.doi.org/10.11646/zootaxa.5016.4.4.

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Species of the genus Ectatosticta Simon, 1892 are studied from China, including seven known species E. bajie Lin & Li, 2021 from Sichuan Prov., E. davidi (Simon, 1889) from Shaanxi, E. deltshevi Platnick & Jäger, 2009 from Qinghai, E. rulai Lin & Li, 2021 from Sichuan, E. wukong Lin & Li, 2020 from Sichuan, E. xuanzang Lin & Li, 2020 from Tibet, E. yukuni Lin & Li, 2021 from Shaanxi, and four new species: E. nyingchiensis sp. nov. from Tibet, E. pingwuensis sp. nov. from Sichuan, E. shennongjiaensis sp. nov. from Hubei and E. songpanensis sp. nov. from Sichuan. We provide detailed descriptions, including DNA barcode information, and images of all the species.

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37

LING, L. H. M. "Journeys beyond the West: World Orders and a 7th century Buddhist Monk." Review of International Studies 36, S1 (October 2010): 225–48. http://dx.doi.org/10.1017/s0260210510001580.

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AbstractNovice Lee (‘Frank’) seeks world peace and thinks he has found it in the Liberal world order. He informs the Learned One, head of the monastery. Through their discussions, Frank discovers that the Liberal world order, despite its promises, offers neither ‘democracy’ nor ‘peace’. Turning to the Confucian world order of ‘all-under-heaven’ (tianxia), they find it similarly top-down and one-way. Finally, Frank and the Learned One, now joined by their brother monks and sister nuns, consider the life of the 7th century monk, Xuanzang. He inspires Frank to imagine a ‘worldly world order’ where humility and learning drive one's engagements with others, rather than what we have today: hegemony and imperialism.

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38

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 Buddhism has not yet been adopted on a large scale, but they may indicate a relatively late consolidation of Buddhism in the region.

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39

Tournier, Vincent. "Mahākāśyapa, His Lineage, and the Wish for Buddhahood: Reading Anew the Bodhgayā Inscriptions of Mahānāman." Indo-Iranian Journal 57, no. 1-2 (2014): 1–60. http://dx.doi.org/10.1163/15728536-05701001.

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This article investigates the religious message of a set of inscriptions from Bodhgayā issued by Sinhalese monks in the 5th and 6th centuries ce. The long inscription of the hierarch Mahānāman, in particular, allows an in-depth understanding of this monk’s self-representation as the heir of a virtuous lineage descending from the Elder Mahākāśyapa, committed to the transmission of the Saṃyukta-Āgama, and related to the ruling dynasty of Laṅkā. Moreover, it provides the rationale behind Mahānāman’s aspiration to Buddhahood, as the donor dedicates to this aim the merits of the erection of a temple on the Bodhimaṇḍa itself, hosting a representation of Śākyamuni’s Awakening. I argue that Mahānāman is part of a milieu sharing common origins, monastic background, and aspirations, a milieu that was later labelled as *Mahāyāna-Sthavira by the Chinese pilgrim Xuanzang.

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40

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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41

SAKAZUME, Itsuko. "The Difference Between Paramartha and Xuanzang Over the Ten Good Mental Qualities (kusalamhabhumika), and Honen's Originality." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 53, no. 1 (2004): 63–65. http://dx.doi.org/10.4259/ibk.53.63.

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42

Son, Hwanil. "Handwriting style Comparision between a Rubbing and Immo Copy of 『Stele with inscription praising Buddhist scholar Xuanzang』." JOURNAL OF KOREAN CULTRUAL HISTORY 53 (June 30, 2020): 181–202. http://dx.doi.org/10.29334/mhsh.2020.06.53.181.

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43

Brewster, Ernest Billings (Billy). "Survivability: Vasubandhu and Saṅghabhadra on the Continuity of the Life of a Sentient Being as Translated by Xuanzang." Hualin International Journal of Buddhist Studies 3, no. 1 (May 1, 2020): 170–227. http://dx.doi.org/10.15239/hijbs.03.01.06.

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김광영. "The Study on 「Journey to the West」 Drama of Yuan Zaju — About Image of Character of Tang Seng XuanZang." Journal of Chinese Cultural Studies ll, no. 39 (February 2018): 149–72. http://dx.doi.org/10.18212/cccs.2018..39.007.

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Belaya, Irina V., and Sergey V. Dmitriev. "Following Xuanzang: about “The Journey to the West” of a Chinese Woman or Feminism in China by E.A. Sinetskaya." Voprosy Filosofii, no. 10 (2021): 208–14. http://dx.doi.org/10.21146/0042-8744-2021-10-208-214.

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The article is devoted to the problem of studying the history of feminism in China – from the activities of Christian missionaries to Chinese revolutionaries. The prerequisites and stages of the formation of the women's movement for their rights are considered on the example of the book “The Journey to the West” of a Chinese Woman or Feminism in China by Elvira A. Sinetskaya. This book actually presents the first for Russian science study of development of Chinese movement for women rights, as well as constitutes a try to describe its characteristic feature and to place it in the context of world feminism. The author begins from definition such core terms as “feminism”, “gender”, etc., and then considers the history of feminism beginning in China and possible causes of its appearance. She analyses an attitude to women in traditional Chinese society through the lens of family relationship, society and religion, which is viewed from historical perspective. The study is based on variety of sources, including fiction literature. E.A. Sinetskaya connects the first attempts of Chinese women to obtain equality of rights with spread of Cristianity, but in this paper another point of view on this problem is presented. Then Taoism gave equal rights and possibilities for its progeny regardless of sex and social status. In this religion one can find pantheon of female goddesses, etc. The issues of family and marriage, the right to education, the right to independent earnings and problems with the exercise of their rights by women are being raised in the article, it highlights the connection between the Chinese women’s movement and the problem of human freedom

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Kim, Young-Mi. "Review on the Date of Compilation of Muryangsugyeongjongyo(Thematic Essentials of the Sukhāvatīvyūha) by Wonhyo, Focusing on the Quoted Scriptures and Commentaries." Korean Institute for Buddhist Studies 58 (February 28, 2023): 341–86. http://dx.doi.org/10.34275/kibs.2023.58.341.

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This paper analyzed the scriptures and commentaries cited by Wonhyo(元曉) to review the date when he wrote the Muryangsugyeongjongyo(無量壽經宗要). According to the previous studies, Wonhyo quoted from the Maitreya's Questioning Sutra(Maitreya Fawen Jing, 彌勒發問經) in the book of Zhiyan(智儼)'s the Avatamsaka Sutra Inner Chapters and Other Miscellaneous Kongmu Chapters(華嚴經內章門等雜孔目) and Xuanzang(玄奘)'s the Treatise Demonstrating Consciousness Only(成唯識論). It has believed that Uisang(義相) preached after the year 670 when he returned home with the writings of Zhiyan. However, this paper questioned this view and raised the possibility of writing in the early 650s. The sentences in the Maitreya's Questioning Sutra cited by Wonhyo are almost the same as those in Daoshi(道世)'s the Pini Discuss Essentials(Pini Begging, 毘尼討要), but different from those in the Fayuan Zhulin Biography(Fayuan Zhulin, 法苑珠林). Therefore, it is highly likely that Wonhyo saw the scripture himself or quoted it after seeing the Pini Discuss Essentials. In addition, the scriptures that Wonhyo and Daoshi quoted as the theory of the last ten kinds of hearts of the Maitreya's Questioning Sutra do not currently remain, and are similar to the verses of theory of the last ten kinds of hearts of the Great Treasure Accumulation Sutra(Da Bao Ji Jing, 大寶積經) issued the twenty-fifth part of Shengzhi Lehui(發勝志樂會), which is translated after their death. The phrase of the Discovering the Pure Heart Sutra(發覺淨心經), presented by Jiacai(迦才) as the basis for the theory of 10 ideas, is the same as the phrase of the Discovering the Pure Heart Sutra, which is currently passed down. From this point of view, it is highly likely that the Maitreya's Questioning Sutra was translated in the middle of Discovering the Pure Heart Sutra and The Great Treasure Accumulation Sutra issued the twenty-fifth part of Shengzhi Lehui. The people who brought the Maitreya's Questioning Sutra or the Pini Discuss Essentials to Silla are Jajang(慈藏) and Wonseng(圓勝) who returned to Silla in 643 after studying abroad. These are the people who played an important role in distributing and studying the Quarter Law(四分律) in Silla. On the other hand, the phrase of the Treatise Consciousness Only(唯識論) quoted by Wonhyo is a phrase from the Mahayana Consciousness-Only Theory(大乘唯識論) translated by Zhenzhi(眞諦). Among scriptures translated by Xuanzang, which cited by Wonhyo, the latest translation was the Buddhist Sutra(佛地經論) translated in 649. Based on this fact, it is thought that Wonhyo's the Muryangsugyeongjongyo was wroted until the first half of the 650s.

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BARRETT, T. H. "SALLY HOVEY WRIGGINS: The Silk Road Journey with Xuanzang. xviii, 326 pp. Boulder, Colorado and Oxford: Westview Press, 2004. £18.99 paper." Bulletin of the School of Oriental and African Studies 67, no. 2 (June 2004): 301–2. http://dx.doi.org/10.1017/s0041977x04630163.

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Hu, Zhiyue. "Journey to the West: Cross-media adaptations of a Chinese classic tale." Journal of Adaptation in Film & Performance 15, no. 1 (March 1, 2022): 95–111. http://dx.doi.org/10.1386/jafp_00071_1.

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Journey to the West as one of the ‘four great Chinese classic novels’ has had an extraordinary influence across history and around the world. Journey to the West depicts how a Tang Dynasty Buddhist monk Xuanzang and his three disciples went through 81 trials to obtain the Buddhist texts (Sutras) from the Western Heaven (ancient India). Despite the novel itself being a product of a long history of adaptation, this article aims to offer an overview of the modern and contemporary cross-media adaptations of both the novel and the tale Journey to the West, with examples of literature (including web fictions), stage performances, films, TV series, manga and animation, video games and music. These adaptations not only happen in the Chinese-speaking world but also on an Asian and global level. Through introducing the extensive and diverse cases that inform an idea of ‘IP (intellectual property)’ as favoured in the Chinese cultural market, this article aims to point out the cultural and capital flow within this one single series of adaptations. In place of a relationship between source and adaptation, the contemporary context supports the idea of a wider context in which a source may be seen to validate a range of new and highly commercialized genres. It is developed from a presentation in the 2019 JAFP symposium Looking Back, Stepping Forward.

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Lu, Huang. "From Huisong 慧嵩 (fl. 511–560) to Xuanzang 玄奘 (602?–664): The ‘Borderland Complex’ in the Transmission of Sarvāstivāda Abhidharma." Hualin International Journal of Buddhist Studies 4, no. 2 (October 1, 2021): 202–39. http://dx.doi.org/10.15239/hijbs.04.02.03.

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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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