Languages and Buddhist Texts: Translation, Transmission, and Interpretation Across Traditions

A special issue of Religions (ISSN 2077-1444). This special issue belongs to the section "Religions and Humanities/Philosophies".

Deadline for manuscript submissions: 1 June 2026 | Viewed by 1360

Special Issue Editors

School of Literature, Zhejiang University, Hangzhou 310058, China
Interests: language of Buddhist scriptures; history of Chinese vocabulary
School of Humanities and Social Science, The Chinese University of Hong Kong, Shenzhen 518172, China
Interests: language of Buddhist scriptures; history of Chinese grammar

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Guest Editor
School of Literature, Zhejiang University, Hangzhou 310058, China
Interests: Chinese Buddhism; Chinese Buddhist Canon; Buddhist texts; Buddhist translation
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Special Issue Information

Dear Colleagues,

Language has always been central to the development, transmission, and interpretation of Buddhism—from the Buddha’s own refusal to restrict his teachings to the elitist register of Sanskrit, and his encouragement of teaching the Dharma in vernaculars, to the intricate multilingual translation projects that marked the spread of Buddhism across Asia—the religion has maintained a dynamic and complex relationship with language. In fact, Buddhism may be one of the earliest major traditions to actively recognize both the power and the limitations of languages in conveying truth.

As Buddhism moved across cultural and geographic boundaries—from the Pāli and Gāndhārī texts of early India to the vast canon of Classical Chinese translations, and from Tibetan scholasticism to the modern global discourse in English and other contemporary languages—it evolved new linguistic forms, translation strategies, and even metaphysical reflections on the nature of language itself. These developments not only facilitated the global transmission of Buddhist teachings but also helped shape the languages into which they were translated.

This Special Issue invites contributions that explore the dynamic relationship between Buddhism and diverse linguistic traditions, tracing the evolution of Buddhist textual language across historical periods, textual genres, and interpretive frameworks. It aims to bring together scholars working on Buddhist linguistics, philology, translation studies, and cognitive or philosophical approaches to language in Buddhist texts, as well as those applying digital tools such as corpus linguistics, topic modeling, and natural language processing (NLP) to the study of Buddhist literature.

In this Special Issue, original research articles and reviews are welcome, and research areas may include (but are not limited to) the following topics:

  • The linguistic features of Buddhist texts in Pāli, Sanskrit, Gāndhārī, Classical Chinese, Tibetan, and other scriptural languages;
  • The use of vernaculars versus sacred languages in Buddhist history;
  • Buddhist Hybrid Sanskrit and the linguistic traces of oral-to-written transmission;
  • Translation theory and praxis in the Chinese and Tibetan traditions, including standardized terminologies and debates over fidelity vs. fluency;
  • Cross-linguistic textual comparison of parallel texts;
  • The role of language in Buddhist philosophical reflection, including both its instrumental uses and its perceived limitations in conveying ultimate truth;
  • The development of specialized “Buddhist language” registers and their impact on local linguistic traditions;
  • Computational and corpus-based analyses of Buddhist texts, including the creation of aligned multilingual corpora;
  • The digital future of Buddhist textual research, including AI-assisted translation, automatic annotation, and textual stylometry.

Our goal is to encourage a genuinely interdisciplinary dialogue among linguists, Buddhologists, philosophers, digital humanists, and scholars working on textual and manuscript traditions. We hope this Special Issue will not only deepen our understanding of Buddhist texts as linguistic artefacts, but also provide new methodological bridges between humanities and computational sciences.

We warmly welcome proposals for theoretical, historical, and methodological studies, as well as case-driven textual analyses, digital experiments, or reflections on Buddhist language philosophy. Together, these contributions will enrich our understanding of how language has shaped, and continues to shape, the Buddhist tradition in all its complexity.

Authors who are unsure whether their research aligns with the scope of this Special Issue are welcome to contact the Guest Editors with a tentative title or a short abstract for initial feedback.

We look forward to receiving your contributions.

Dr. Lu Lu
Dr. Bohan Li
Dr. Zhouyuan Li
Guest Editors

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Keywords

  • Buddhist texts
  • multilingualism
  • translation studies
  • Buddhist philology
  • languages of Buddhist scriptures
  • linguistic philosophy
  • corpus linguistics
  • natural language processing (NLP)
  • digital humanities
  • comparative Buddhist studies
  • Chinese Buddhist translations

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Published Papers (2 papers)

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Research

23 pages, 1094 KB  
Article
The Sinicization of “ojas”, the Formation of “鬼舐/剃頭 Ghost Licking/Shaving Head”, and the Authenticity of the Guanding Sūtra
by Minhui Zheng
Religions 2025, 16(8), 1077; https://doi.org/10.3390/rel16081077 - 20 Aug 2025
Viewed by 281
Abstract
The translations of the Sanskrit term “ojas (apahṛ)” in various Chinese versions of the Bhaiṣajyaguru Sūtra are as follows: The Guanding Sūtra (Sūtra on Abhiṣeka) avoided translating “ojas” independently, rendering “ojaḥ apahṛ” as “舐頭” (licking the head), “中害” (harming), and “得便” [...] Read more.
The translations of the Sanskrit term “ojas (apahṛ)” in various Chinese versions of the Bhaiṣajyaguru Sūtra are as follows: The Guanding Sūtra (Sūtra on Abhiṣeka) avoided translating “ojas” independently, rendering “ojaḥ apahṛ” as “舐頭” (licking the head), “中害” (harming), and “得便” (taking advantage of). These translations are either perplexing or overly vague. Dharmagupta translated “ojas” as “魂魄” (soul/spirit) and “ojaḥ apahṛ” as “奪/害魂魄” (robbing/harming the soul/spirit), but the term “魂魄” (soul/spirit) is prone to ambiguity. Both Xuanzang and Yijing translated “ojas” as “精氣” (vital essence) and “ojaḥ apahṛ” as “奪精氣” (robbing the vital essence), with consistent and precise terminology throughout their translations. Without Sanskrit–Chinese collation or a comparison of different translations, it is impossible to establish a synonymous relationship between “舐頭” (licking the head), “中害” (harming), “得便” (taking advantage of), “奪/害魂魄” (robbing/harming the soul/spirit), and “奪精氣” (robbing the vital energy). Assuming that the Guanding Sūtra is a translated sūtra from abroad, the aforementioned semantic differences can be reasonably explained, precisely reflecting the historical trajectory of its translation from uncertainty to certainty, from imprecision to precision, and from non-literal translation to literal translation. Meanwhile, the theory of it being a foreign-translated sūtra also helps explain the origin of the new phrase “惡鬼舐頭” (evil ghost licking the head). If we assume that the Guanding Sūtra is a native apocryphal text that was translated into Sanskrit and then back into Chinese, there would be significant difficulties in explaining how “舐頭” (licking the head), “中害” (harming), and “得便” (taking advantage of) could have been unified as “ojaḥ apahṛ” either during the translation into Sanskrit or in the process of transmission. Therefore, the translation trajectory of “ojaḥ (apahṛ)” and the emergence of the new phrase “惡鬼舐頭” (evil ghost licking the head) could serve as linguistic empirical evidence supporting the theory that the text is a foreign-translated sūtra. According to the Chu Sanzang Jiji (Collection of Records of the Translation of the Tripiṭaka), this sūtra “circulated widely in the world”; thus, the phrase “惡鬼舐頭” (evil ghost licking the head) should have been familiar to the general public. Alopecia areata, a condition characterized by sudden, patchy hair loss, was not understood by ancient people, who attributed it to “evil ghost licking the head” and thus referred to it as “鬼舐頭” (ghost licking head). This term emerged during the Sui Dynasty. After Xuanzang’s translation became the prevalent version, replacing the Guanding Sūtra, “鬼舐頭” (ghost licking head) gradually fell into obscurity and was replaced by “鬼剃頭” (ghost shaving head) during the Qing Dynasty. Full article
19 pages, 435 KB  
Article
Translation as Pedagogy: Dharmagupta’s Didactic Rendering of the Diamond Sutra (Vajracchedikā-Prajñāpāramitā-Sūtra) and Sanskrit Instruction in the Sui–Tang Period
by Jiayi Wang and Nan Wang
Religions 2025, 16(8), 959; https://doi.org/10.3390/rel16080959 - 24 Jul 2025
Viewed by 477
Abstract
The Diamond Sutra (Vajracchedikā-Prajñāpāramitā-Sūtra) translated by the Sui Dynasty monk Dharmagupta is the fourth Chinese rendition of the Diamond Sutra. Characterized by unprecedented linguistic opacity and syntactic complexity within the history of Buddhist textual transmission, this translation’s distinctive features have attracted significant scholarly [...] Read more.
The Diamond Sutra (Vajracchedikā-Prajñāpāramitā-Sūtra) translated by the Sui Dynasty monk Dharmagupta is the fourth Chinese rendition of the Diamond Sutra. Characterized by unprecedented linguistic opacity and syntactic complexity within the history of Buddhist textual transmission, this translation’s distinctive features have attracted significant scholarly attention. This study synthesizes existing academic perspectives and employs Sanskrit–Chinese textual criticism and comparative analysis of parallel translations to conduct a granular examination of Dharmagupta’s retranslation. Our findings reveal that this text fundamentally deviates from conventional sutras designed for religious dissemination or liturgical recitation. Its defining traits, including morphological calquing of Sanskrit structures, simplified pronominal systems, and etymologically prioritized equivalence, collectively reflect a pedagogical focus characteristic of language instructional texts. Dharmagupta’s approach epitomizes a translation-as-pedagogy paradigm, with the text’s deviations from conventional norms resulting from the interplay of religious development, historical context, and translator agency. We argue that the Diamond Sutra retranslation constitutes a radical experimental paradigm in translation history, warranting re-evaluation of its significance within the broader trajectory of Buddhist textual practice. Full article
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