321:) contains a tale concerning Sengzhao's death which by all accounts is apocryphal. Despite its spurious legend regarding Zhao's demise, within the gongan commentary supplied by the Chan (“meditation”; Japanese Zen) master Yunmen, we find another reference to his life that provides some insight into his correspondence with Liu Yimin. According to the Biyen lu, Sengzhao not only took Kumrajva as his teacher, but “he also called upon the bodhisattva Buddhabhadra at the Temple of the Tile Coffin, who had come from India to transmit the mind-seal of the twenty-seventh Patriarch. Sengzhao then entered deeply into the inner sanctum.” (Cleary, Thomas, and J.C. Cleary, trans. The Blue Cliff Records. Boulder, CO: Shambala, 1978.)"
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all-pervasive, and
Sengzhao was the greatest of them. When Kumrajva made a translation, Sengzhao would always take pen in hand and define the meanings of words. He annotated the Vimalakrtinirdesha Stra and also published several treatises. They all have subtle meaning, and scholars venerate them.” (Hurvitz 54)
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A number of other accounts exist concerning the life of
Sengzhao, though they rarely shed any new light on his work or activities. The Weishou accords Sengzhao preeminence among the eight hundred or so scholars gathered at Chang’an: “Daorong and his fellows were of knowledge and learning
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Alternative renderings of section titles: 物不遷:"Objects Do Not Move" (T45n1858_p0151a08); 不真空:"Unreal
Emptiness" (T45n1858_p0152a0); 般若無知: "Wisdom (Prajna) Has No Knowing" (T45n1858_p0153a07): and 涅槃無名: "Nirvana Has No Name"
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and the
Chinese language. All indications point to the foreign master's reliance on Sengzhao's ability to “translate” the Indian terminology into stylistically acceptable Chinese. The
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Sengzhao was recognized as both a scholar of high skill and someone of profound understanding relating to religious matters. He was involved in translating Indian
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This encounter transformed his life and he became a
Buddhist. He was known as being among the ablest of the disciples of
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While adding nothing substantively new, this version highlights
Sengzhao's importance as a liaison between the Indian
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Sengzhao criticized earlier
Chinese Buddhist schools for believing in being or non-being. He concluded that all
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461:(Oct. 1958 - Jan. 1959). Mysticism and Logic in Seng-Chao's Thought, Philosophy East and West 8 (3/4), 99-120
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Chao lun; the treatises of
Sengzhao. A translation with introduction, notes, and appendices, 2nd edition
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The book of Chao;: A translation from the original
Chinese with introduction, notes and appendices
184:, and became a scribe. This exposed him to a variety of uncommon documents. He was influenced by
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437:. Hong Kong: Hong Kong University Press; sold by the Oxford University Press, New York, 1968.
424:, Monumenta Serica. Journal of Oriental Studies of the Catholic University of Peking, 1948.
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Buddhism. He also authored a small number of texts, but is famous for the book
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Robinson, Richard H. "Early Mādhyamika in India and China." (1967).
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Three Short
Treatises by Vasubandhu, Sengzhao, and Zongmi
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Felbur, Rafal, transl. (2017). Essays of Sengzhao, in:
353:. Princeton, NJ: Princeton University Press, 1963: 344.
340:. Princeton, NJ: Princeton University Press, 1963: 343.
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The Gateless Barrier: Zen Comments on the Mummonkon
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