scholarly journals The Tibetan Translation of the Fo-shuo-t'ien-ti-ta-yang-shên-chou-ching found in the Tun-huang Manuscripts

1981 ◽  
Vol 30 (1) ◽  
pp. 471-465
Author(s):  
Soshu Nishioka
Keyword(s):  
Tibetan Translation ◽  
Yang Shen

scholarly journals The Concept of “Contemporary Place Names” in the Tibetan Translation of the Da Tang Xiyu Ji

2021 ◽  
Vol 18 (2) ◽  
pp. 51-63
Author(s):  
Tokio Takata
Keyword(s):  
Qing Dynasty ◽  
Chinese Text ◽  
Chinese Society ◽  
Place Names ◽  
Geographical Knowledge ◽  
The Qing Dynasty ◽  
Tibetan Translation ◽  
Central Asian ◽  
Manuscript Copy

The Da Tang Xiyu ji (Тhe Great Tang Records on the Western Regions) was translated into Tibetan by the Mongolian scholar Gombojab (Mgon-po-skyabs) of the Qing dynasty (16441912), using the original Chinese text of the Qianlong Tripitaka, also called the Dragon Tripitaka. In the manuscript copy kept at Otani University (Kyoto), interlinear explanatory notes of the contemporary place names are found. The notes on the Central Asian place names might reflect the new geographical knowledge that Chinese society obtained after Qianlongs campaigns against the Dzungars. In the present paper, the author discusses some of these notes. As the notes are not accurate and contain much misunderstanding, it is hard to use them as research sources. Nevertheless, they reveal the scope of knowledge of the time and deserve attention.

500 years of Old Chinese phonology

2021 ◽  
Vol 14 (1) ◽  
pp. 104-138
Author(s):  
Xin Zhao
Keyword(s):  
Qing Dynasty ◽  
Relevant Literature ◽  
Zhu Xi ◽  
Methodological Issues ◽  
Old Chinese ◽  
The Qing Dynasty ◽  
Southern Song ◽  
History Of ◽  
History Of Scholarship ◽  
Yang Shen

Abstract This article introduces research on Old Chinese phonology before the Qing dynasty by reviewing the important relevant literature of recent intellectual historians. The article has six parts. The first section is an introduction. The second through fourth parts review the views and arguments over how to understand the works of several important linguists, treating respectively the Southern Song (§ 2, containing Wú Yù 吳棫, Zhū Xī 朱熹 etc.), the Yuan (§ 3, containing Dài Tóng 戴侗, Liú Yùrǔ 劉玉汝, Xióng Pénglái 熊朋來 etc.), and the Ming (§ 4, containing Yáng Shèn 楊慎, Jiāo Hóng 焦竑, Chén Dì 陳第 etc.). Section 5 discusses several methodological issues that concern researchers today, including the historical emergence of three methodologies and methodological issues in researching the history of scholarship. Finally, I point out those topics in need of further investigation.

A Tocharian tale from the Silk Road: A philological account of The Painter and the Mechanical Maiden and its resonances with the Western canon

2020 ◽  
Vol 30 (4) ◽  
pp. 681-706
Author(s):  
NINA BEGUŠ
Keyword(s):  
Silk Road ◽  
Chinese Version ◽  
Literary Scholarship ◽  
Tibetan Translation ◽  
Older Chinese ◽  
The Silk Road

AbstractThis article analyses philological and literary aspects of a jātaka tale with a pygmalionesque motif involving a craftsman who falls in love with a non-human woman. This tale circulated along the Silk Road in at least six different versions: two original Sanskrit versions; one Tibetan translation from the Sanskrit source; one Tocharian adaptation; and two Chinese translations that also adapt the work to a smaller degree than the Tocharian version. By analysing the textual contexts and the content of the tale in all its alterations, this article shows that the two versions that differ most from the others, the Tocharian and the older Chinese version, are closely related to each other. Further analysis of the Tocharian version situates the tale among its literary kin. An analysis of the formulaic elements of the Tocharian tale indicates possible relations to Chinese chu-kung-tiao and pien-wen genres. The article also suggests the Tibetan lha mo as a link between Indian prosimetric campū style and the two Chinese genres. Finally, the analysis of the cluster of motifs in the tale is paralleled with canonical Western texts by Ovid and E. T. A. Hoffmann, opening fruitful venues for literary scholarship regarding human-like objects.

The Text of the Buddhacarita Cantos IX–XIV, 32

1929 ◽  
Vol 61 (3) ◽  
pp. 537-552
Author(s):  
E. H. Johnston
Keyword(s):  
Sanskrit Text ◽  
Tibetan Translation

In the Journal for April, 1927, pp. 209–26, I published some notes on the text of the first eight cantos of the Buddhacarita in the light of the old MS. in Nepal and of the Tibetan translation as edited and translated by Dr. Fr. Weller. The second part of the latter work has now appeared, containing the Tibetan text of cantos ix–xvii and the translation of cantos x–xvii, the translation of canto ix, which has gaps in the Sanskrit, being apparently reserved for further consideration. The notes in this part are full and careful and will be found of great help to all interested in the restoration of the Sanskrit text. We have every reason, too, to be grateful to Dr. Weller for undertaking the difficult task of translating the part from xiv, 33, on, for which no Sanskrit text exists, and, though, inevitably, owing to the nature of the Tibetan translation if the Sanskrit text were to be discovered minor details in Dr. Weller's translation would be found to require modification, at least we can now see clearly how Aśvaghoṣa handled the story.

A Chapter from the liger-n Dalai

1928 ◽  
Vol 5 (1) ◽  
pp. 81-90
Author(s):  
S. Yoshitake
Keyword(s):  
Chinese Character ◽  
The Other ◽  
Birth Stories ◽  
Other Hand ◽  
Tibetan Translation

The Buddhist Birth-Stories have spread widely among the Mongols chiefly in two collections: the liger-n Dalai (The Ocean of Parables) and the Altan Gerel (Golden Gleam). The former, according to Professor Berthold Laufer, is an adaptation of the mDzans-blun, the Tibetan translation contained in the Kandzur of the Chinese S M M, which has been edited and translated into German by I. J. Schmidt under the title Dzanglun oder Der Weise und der Tor. In the preface of his work Schmidt points out that while the two versions, Tibetan and Mongolian, agree in the main, the tales in the Mongolian text have been amplified and paraphrased, often with supplementary matter not found in the Tibetan version, although in the latter are found in places short passages which the Mongolian version has not.Professor J. Takakusu, on the other hand, is inclined to doubt the Tibetan origin of the Mongolian text on the ground that in the second chapter of the liger-n Dalai the phrase thousand princes is erroneously given as ten princes , and that such a mistake can only arise from a mis-reading of the Chinese character =f- as -J-.

LIVES AND LEGENDS OF YANG SHEN — CREATING A MAN FOR ALL SEASONS

Ming Studies ◽  
2011 ◽  
Vol 2011 (64) ◽  
pp. 7-32 ◽  
Author(s):  
Ihor Pidhainy
Keyword(s):  
Yang Shen

A Note on the Titles of Three Buddhist Stotras

1948 ◽  
Vol 80 (1-2) ◽  
pp. 55-60
Author(s):  
D. R. Shackleton Bailey
Keyword(s):  
Buddhist Literature ◽  
Tibetan Translation ◽  
Eastern Turkestan

Dr. rudolf hoernle's Manuscript Remains of Buddhist Literature Found in Eastern Turkestan (1916) contains the collected fragments of the two most celebrated works ascribed to the Buddhist hymn-writer Mātṛceṭa, generally known as the Śatapañcāśatka and Catuḥśataka Stotras. The editor pointed out (p. 76) that in the Catuḥśataka fragments the poem is twice called Varṇārhavarṇa Stotra and that the Tibetan translation in the Tanjur, parts of which were published by Professor F. W. Thomas in the Indian Antiquary, vol. xxxiv, pp. 145 ff., gives it the same title. Further perplexities are indicated in Dr. Hoernle's note on the first fragment of the Catuḥśataka (Stein MSS., Khora 005a) which begins in his edition as follows:—Obverse1. xxxxxxxx x ṁ prayātu citto jagati x (dhayu) x (matiḥ) ‖ 100 (śloka) ‖ Prasādapratibhôdbhavo nāma buddha stotram xxxxxx

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