“…297 Xu Jun 2000, 85. 298 On Tankuang and his teachings, see Ueyama 1964, Yamaguchi 1965, Meinert 2007, 248-251 and Chō 2016 the titles of the Xiaojing and Taigong jiajiao appear together in the student poem on the same side of this manuscript, attesting to their close connection with student life in general, and perhaps with these students in particular.…”
The Dunhuang manuscripts | 3 (ii) The Guiyijun period | 7 (iii) A cross-cultural perspective | 11 (iv) Manuscripts as physical artefacts | 17 (v) Structure of the book | 19
“…297 Xu Jun 2000, 85. 298 On Tankuang and his teachings, see Ueyama 1964, Yamaguchi 1965, Meinert 2007, 248-251 and Chō 2016 the titles of the Xiaojing and Taigong jiajiao appear together in the student poem on the same side of this manuscript, attesting to their close connection with student life in general, and perhaps with these students in particular.…”
The Dunhuang manuscripts | 3 (ii) The Guiyijun period | 7 (iii) A cross-cultural perspective | 11 (iv) Manuscripts as physical artefacts | 17 (v) Structure of the book | 19
In this article, I would like to reframe our understanding of the role played by doxographies or classification of views (Skt. siddhānta, Ch. panjiao ligions 2018, 9, x; doi: FOR PEER REVIEW
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