Choi Chi-Won(崔致遠) and Students Studying in the Tang Dynasty(渡唐留學生) - Review on the Significant Meaning of the East Asia Cultural History -

2016 ◽  
Vol 63 ◽  
pp. 79
Author(s):  
Sung-Si Lee
2021 ◽  
pp. 380-400
Author(s):  
Mark Edward Lewis

The Tang dynasty reunited continental East Asia using institutions inherited from the nomad-dominated Northern dynasties: state-owned land; exactions of grain, cloth, and labor service levied on notional “average” households; a hereditary “divisional army” concentrated around the capital and professional soldiers at the frontier, cities divided into walled wards with state-administered markets; a hereditary, imperial super-elite; and state-sponsored Buddhism and Daoism. The An Lushan Rebellion in the mid-eighth century eliminated these institutions. In their place emerged the major characteristics of late-imperial China: a fiscal system that assessed actual wealth and taxed trade; a new pattern of state service based on textual, technical, and military expertise measured by examinations; large-scale interregional trade through purely commercial entrepôts and local market towns; the incorporation of China into a multistate East Asian world; and the linkage of continental East Asia into a world economy through oceanic trans-shipment of commodities.


Buddhism ◽  
2021 ◽  

Xuanzang玄奘, the peripatetic Chinese Buddhist scholar-monk of the Tang dynasty (618-907 ce), was born into a literati family in Henan province in 600 or 602 ce. He is known by the sobriquet “Master of the Three Baskets [comprising the Buddhist Canon] .” (Skt.: Trepiṭaka; Ch.: Sanzang三藏) Xuanzang is regarded as the most prolific translator of Indic Buddhist texts from Sanskrit into Chinese—as well as the most historically significant, given that his comprehensive translations of Indic abhidharma and Yogācāra sutras and treatises (śāstras) revolutionized the study of Buddhism in East Asia. Attesting to his lasting influence on the tradition of East Asian Buddhism, all Buddhist Indic texts translated prior to Xuanzang are known as either the “ancient translations” (guyi古譯) or “the old translations” (jiuyi舊譯), while Xuanzang’s translations are termed “the new translations” (xinyi新譯). By retrieving the unalloyed teachings of abhidharma and Yogācāra Buddhist traditions from India and rendering them into fluid and readable classical Chinese, Xuanzang has left a legacy in the study of Buddhism in East Asia. Many of Xuanzang’s translations, such as the Heart Sūtra (Xinjing心經), remain the most widely used and circulated versions of these texts. Xuanzang’s long and arduous trek across the Silk Road to India is famously recorded in his travelogue entitled the Da Tang Xiyu ji (Great Tang records of the western regions). During his fourteen years in India (629–643 ce), Xuanzang collected Indic Buddhist texts hitherto not translated, studied with Buddhist masters, engaged in various religious debates, and acquired and mastered a vast and comprehensive knowledge of the Indic Buddhist texts in their original Sanskrit forms. Xuanzang returned to his native China in 645 ce to much acclaim and fanfare. Turning down a prestigious civil service appointment offered by Emperor Taizong, Xuanzang engaged in massive translation projects to render the texts he had gathered during his travels in India into Chinese. Under the lavish patronage of the second and third Tang emperors, Taizong and Gaozong, Xuanzang rose in status to become the preeminent East Asian Buddhist scholar and translator of his generation. Attracting students from Korea, Japan, and China, Xuanzang engaged the finest minds of East Asia in his translation and exegetical projects. Xuanzang has lived on in Chinese popular literary imaginary as the basis for the character Tang Sanzang 唐三藏 (Trepiṭaka of the Tang Dynasty) in the Xiyou ji西游記 (Journey to the west), one of the four great novels of the Ming Dynasty (1368–1644).


Author(s):  
Geoffrey Goble

Amoghavajra (Bukongjin’gang不空金剛; 704/5-774) was a historically significant Buddhist monk who operated in China during the Tang dynasty (618–907). He was a prolific translator and is widely regarded as the founder of an Esoteric or Tantric Buddhist tradition in East Asia. Arriving in China at a young age, Amoghavajra became a monk and practiced under Vajrabodhi (Jin’gangzhi金剛智; 671–741). Following his master’s death, Amoghavajra undertook an ocean voyage to Sri Lanka and southern India. He returned to Tang China in 746/747 with a collection of newly acquired Buddhist texts and training in ritual practices. He was the recipient of patronage and support from members of the ruling elite in Tang China, including a succession of three emperors—Xuanzong 玄宗 (r. 713–756), Suzong 肅宗 (r. 756–762), and Daizong 代宗 (r. 762–779). Amoghavajra served the Tang government with his ritual services and was appointed a minister in the central government bureau charged with overseeing official ritual services for the Tang state. With this support and influence, Amoghavajra translated a vast collection of Buddhist scriptures and authored numerous commentaries, ritual manuals, and compendia, and he effectively established a teaching of Buddhism in China that is generally referred to as “Esoteric Buddhism.” This teaching of Buddhism was subsequently transmitted by Kūkai 空海 (774–835) to Japan, where it became established as the Japanese Shingon school. In Chinese and Japanese Buddhist histories, Amoghavajra is regarded as a patriarch of Tang dynasty Esoteric Buddhism and Japanese Shingon.


Author(s):  
Ryo Sakamoto ◽  
Ryo Sakamoto ◽  
Satoquo Seino ◽  
Satoquo Seino ◽  
Hirokazu Suzaki ◽  
...  

A construction of breakwaters and other shoreline structures on part of a coast influences drift sand transport in the bay, and causes comprehensive topographic changes on the beach. This study investigated shoreline and coastal changes, taking as an example of Shiraragahama Beach in Miiraku on the northwestern end of Fukue Island, Nagasaki Prefecture (Kyushu, Japan). Miiraku, adjacent to Saikai National Park, appears in the revered 8th century poetry collection “Manyoshu” and served as a port for a ship taken by the Japanese envoy to China during the Tang Dynasty (618-709). Because of the recent development of breakwaters for a fishing harbor, the shore environments of this beach have changed significantly. In this study, the status of silt deposits and topographic changes on this beach arising from the construction of a harbor breakwater were evaluated by comparing aerial photographs taken in different years. Next, the changes in the shoreline visible from aerial photographs from 1947 to 2014 were analyzed. Lastly, the altitude of the beaches was measured using accurate survey methods. The following results were obtained: 1) coastal erosion made rock cliffs to fall off along the shore and deposited sand on this beach; 2) the more serious advances or retreats of the shoreline took place around shoreline structures; 3) sandbars and beach cliffs were formed.


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