By Wu Cheng'en
Anthony C. Yu’s translation of The trip to the West,initially released in 1983, brought English-speaking audiences to the vintage chinese language novel in its entirety for the 1st time. Written within the 16th century, The trip to the West tells the tale of the fourteen-year pilgrimage of the monk Xuanzang, one in every of China’s most renowned spiritual heroes, and his 3 supernatural disciples, looking for Buddhist scriptures. all through his trip, Xuanzang fights demons who desire to consume him, communes with spirits, and traverses a land riddled with a mess of hindrances, either genuine and fantastical. An experience wealthy with risk and pleasure, this seminal paintings of the chinese language literary canonis via turns allegory, satire, and fantasy.
With over 100 chapters written in either prose and poetry, The trip to the West has constantly been a classy and tough textual content to render in English whereas holding the lyricism of its language and the content material of its plot. yet Yu has effectively taken at the activity, and during this re-creation he has made his translations much more actual and obtainable. The explanatory notes are up-to-date and augmented, and Yu has extra new fabric to his creation, in accordance with his unique study in addition to at the most modern literary feedback and scholarship on chinese language spiritual traditions. He has additionally modernized the transliterations integrated in each one quantity, utilizing the now-standard Hanyu Pinyin romanization process. possibly most crucial, Yu has made adjustments to the interpretation itself with a purpose to make it as special as possible.
one of many nice works of chinese language literature, The trip to the West is not just helpful to students of japanese faith and literature, yet, in Yu’s based rendering, additionally a satisfaction for any reader.
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Desk of Contents
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the identity of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the direction Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary creation in
Classical Buddhist Tibet Ð Jos Ignacio Cabezn
11. Altruism and Adversity: views from Psychoanalytic
Object family thought Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His application on the college of Virginia
Ð Paul G. Hackett
- Nietzsche and Zen: Self Overcoming Without a Self (Studies in Comparative Philosophy and Religion)
- The Middle Way: Faith Grounded in Reason
- Early History of the Spread of Buddhism and the Buddhist Schools
- Abhinavagupta's hermeneutics of the absolute Anuttaraprakriya : an interpretation of his Paratrisika Vivarana
Extra info for The Journey to the West, Volume 1 (Revised Edition)
The temporal reading of this argument is not always so clear. Sometimes (1984: 361) it is argued that the diamond slivers and the refutation of the production from the existent or nonexistent are to be distinguished by the fact that the first analyzes the cause, the second the effect. This analysis then investigates whether a cause produces an existent, a nonexistent, a both existent and nonexistent, or a neither existent nor nonexistent effect. See Hopkins (1983: 151–154). 57. Some discussion is in Hopkins (1983: 155–160).
35 These dependence relations are supposed to stand in a qualitative and doxographical hierarchy. ikas or Sarvāstivādins, the Sautrāntikas, and the Cittamātrins; mereological dependence is a bit more subtle; the Svātantrika Mādhyamikas are assumed to understand emptiness in terms of both causal and mereological dependence. 36 There are a variety of examples from Nāgārjuna’s works which show that both the notions of existential and notional dependence are employed in his arguments. Verse 13 of the ŚS asserts:37 The father is not the son, the son is not the father, those two cannot exist one without the other, 34.
Necessarily, if a book exists, so will each of its pages. Notional dependence, on the other hand, is a quite different case. Northern England depends on Southern England, but we would hardly want to say that this dependence is existential. If because of some geological disaster all of Southern England were destroyed, this circumstance would not affect the existence of the stretch of land now called Northern England. But it affects its description as Northern England, since now there would be nothing south of it which was also England.
The Journey to the West, Volume 1 (Revised Edition) by Wu Cheng'en