New PDF release: Buddhism in China: Collected Papers of Erik Zürcher
By Erik Zürcher, Jonathan A. Silk
Buddhism in China gathers jointly for the 1st time the main critical and influential papers of the nice student of chinese language Buddhism, Erik Zürcher, featuring the result of his career-long profound reports 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 under elite social degrees, endured interactions with relevant Asia and lands to the west, and typological comparisons with Christianity are just a few of the issues explored right here. offering one of the most very important reviews on Buddhism in China, particularly within the prior classes, ever released, it is going to hence be of curiosity to a large choice of readers.
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Extra resources for Buddhism in China: Collected Papers of Erik Zürcher
Trans. Tanaka Sumio 田中純男, Watarai Akira 渡会顕, Naruse Yoshinori 成瀬良徳, Tanaka Fumio 田中文 雄. (Tokyo: Serika shobō せりか書房, 1995). With a new preface ( jobun 序文) by Zürcher dated Dec. 1993, pp. 9–16. Reviewed: Hirai Yukei 平井宥慶, Buzan gakuhō 豊山学報 40 (1997): 186–195. 2-b: Chinese: Fojiao zhengfu Zhongguo: Fojiao zai Zhongguo zhonggu zaoqi de chuanbo yu shiying 佛教征服中國: 佛教在中國中古早期的 傳播與適應. Trans. Li Silong 李四龍, Pei Yong 裴勇, et al. Haiwai Zhongguo yanjiu congshu 海外中国研究叢書. Nanjing 南京: Jiangsu renmin chubanshe 江蘇人民出版社, 1998, 2003, 2005.
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. They seem to have become common in the early Han; pre-Han cases are extremely rare (cf. Wang Li, 1936, p. 70). late han vernacular elements 43 悪乎) are absent; of the whole range of interrogatives found in Classical Chinese only two: 何 (with its periphrastic compounds such as 云何, 何 等, 何以, 何所, 幾何, 何許, 如何, 何如) and 誰 are left over.
Pulleyblank (1962). ] 8 Lexical composition is treated at length by Ushijima (1971), pp. 40–44; the frequent use of binomes is mentioned as one of the characteristics of Shishuo xinyu by Yoshikawa (1939), p. 135. Zhan Xiuhui (1973), pp. 9 In general, we can distinguish three types: (a) verbal compounds (characterized by the possible use of verbal complements and adverbial determination),10 such as 悲哀 “to mourn”, 歡喜 “to rejoice”, 姝好 “to be beautiful”, 發動 “to activate”; (b) nominal compounds (which exclusively occur in the positions of subject and direct or indirect object) such as 舍宅 “house”, 知識 “acquaintance”, 處 所 “place”, 形體 “body”, 人民 “people”; and (c) adverbial compounds (which exclusively occur in pre-verbal position and following the subject such as 都盧 “all”, 身自 “personally”, “together”, and 爾乃 “then”.
Buddhism in China: Collected Papers of Erik Zürcher by Erik Zürcher, Jonathan A. Silk