By Erik Zürcher, Jonathan A. Silk
Buddhism in China gathers jointly for the 1st time the main crucial and influential papers of the good student of chinese language Buddhism, Erik Zürcher, offering the result of his career-long profound experiences following at the 1959 e-book of his landmark The Buddhist Conquest of China. the interpretation and language of Buddhist scriptures in China, Buddhist interactions with Daoist traditions, the actions of Buddhists less than elite social degrees, persisted interactions with primary Asia and lands to the west, and typological comparisons with Christianity are just a number of the topics explored right here. featuring the most very important stories on Buddhism in China, specifically within the previous classes, ever released, it is going to therefore be of curiosity to a large choice of readers.
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Extra info for Buddhism in China: Collected Papers of Erik Zürcher
53–60, er is regularly used in the Shishuo xinyu as a personal pronoun, though far less frequently than ru. g. 爾頗有所識乎? ”) that makes it impossible that the word had become obsolete in early medieval Chinese. Its almost complete absence in Buddhist texts is as puzzling as the extreme rarity of 此 (cf. note 26 below). 24 The use of such suffixes is very common in early Buddhist texts; they are treated in detail by Ushijima (1971), pp. 51–52: 輩, 曹, 等, 屬, 曹輩, 等輩, 等儕, Zhou Fagao (1959) vol. I. 3, 336–340, and Zhan Xiuhui (1973) pp.
Dens oprindelse og udbredelse i tekst, kort og billeder (Copenhagen: Munksgaard, 1962). 3-c: Swedish: Buddhismen: ursprung och utbredning (Stockholm: Natur och Kultur, 1962). ” In F. Vos and E. Zürcher, Spel zonder snaren. Enige beschouwingen over Zen (Deventer: Uitgeverij N. Kluwer). ), The Legacy of China (Oxford: Clarendon Press): 56–79. ), De Chinese Traditie. Chinese Biblioteek. Studies en Teksten 3 (Amsterdam: Uitgeverij de Arbeidserspers, 1973): 68–90. Trans. C. E. van Amerongen-van Straten.
Its almost complete absence in Buddhist texts is as puzzling as the extreme rarity of 此 (cf. note 26 below). 24 The use of such suffixes is very common in early Buddhist texts; they are treated in detail by Ushijima (1971), pp. 51–52: 輩, 曹, 等, 屬, 曹輩, 等輩, 等儕, Zhou Fagao (1959) vol. I. 3, 336–340, and Zhan Xiuhui (1973) pp. 275–283. ”, hence, occasionally, 我曹輩 “our kind of people”, “people like us”. But in most cases, and especially when affixed to personal pronouns, they merely serve to mark the plural.