By Chou Hsiang-Kuang
Prof. Chou Hsiang-Kuang who has been residing in India for
a variety of years has positioned the folks of India less than a debt of
gratitude for this paintings which used to be released in 1956 in its English
version. i've got had the privilege of figuring out Prof. Chou*for some
years, and that i respect hjs vast studying of either chinese language and Indian
affairs together with background of—Chinese and Buddhistic suggestion. He
has nearly made India his domestic, having served the collage of
Delhi for a few years as a Professor of background, and in addition various
other associations, Governmental and differently; and now he's teaching
Chinese within the collage of Allahabad. the current paintings gives
a very precise survey of the historical past of Buddhism in China. There
are already a few solid and authoritative works at the subject
by ecu and Indian students, and the Handbooks through the late
Prof. Phanindra Nath Basu and past due Dr. Prabodh Chandra Bagchi
are renowned in India. Prof. Basu gave an account of the Indian
scholars who went to China, and Dr. Bagchi’s paintings provides a General
Survey of Sino-Indian relatives, together with the unfold of Buddhism
in China. Prof. Chou’s paintings covers the total box, and it
is even more distinctive than the other booklet that i do know on the
Read Online or Download A History Of Chinese Buddhism PDF
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The Paratrisika Vivarana through the good Kashmiri thinker and mystic Abhinavagupta is an in depth statement at the Paratrisika Tantra, and it really is some of the most profound texts, not just of non-dualist Kashmir Saivism, yet of Indian philosophy and mysticism in most cases. the current paintings makes an attempt to make this hard textual content available, by means of culling out the real topics and delivering an interpretation. the focus is at the figuring out of absolutely the (Anuttara) and the how one can understand it. The vital subject matter of mantra additionally ends up in a mysticism of language with its philosophical implications. some of these reflections and practices are inscribed within the conception that “everything is expounded to the totality”, “every half includes the entire of fact” (sarvam sarvatmakam). it really is this holistic imaginative and prescient of Abhinavagupta, according to the Tantras, which makes this paintings so proper in our instances of fragmented facets of existence and information looking for integration. without doubt, within the view of the Tantra and of Abhinavagupta, language and mantra give you the key.
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Additional resources for A History Of Chinese Buddhism
B ut this connection between China and India was not so much for exchange of commodities as a medium of cultural and intellectual intercourse. , and many of these monks who propagated Buddhism in China were not Indians at all but came from Central Asia. The most renowned of the earliest batch of Bud hist apostles in China was a monk from Parthia, An Shih-kao “which is the Chinese tranrlation of a Sanskrit name meaning-the best in tho world” (Lokottama). ‘An is tho shortened form of Ansi (Arsak), which is the common Chinese designation of the Parthians.
1 ) E a r ly L ife o f H u i-yu a n , ’Hui-yuan (with surname 40 A HISTORY Of CHINESE BObDHlSSt Chia) was bom iu (534 A. ) In Yen-men. He was an ardent student of Confucianism and learnt Lao-tze’s teachings too. When he was thirteen years old, he followed his uncle on a visit to the district of Xo-yang and Hsu-chow. When he was twenty-one years old, he wished to go towards the east after crossing the Yang-tze river to meet Fan-hsuan, the well known Buddhist scholar of tho time, but was prevented by political troubles which had broken out.
He who dies does not return. * Kang Seng-hui was a Sogdian whose family lived in India. His father was a merchant who for business reasons transferred his family to Chiao-chih or mordon Tonkin in Indo-China. Seng-hui was born in Tonking, and probably had a Chinese education. § Kang Seng-hui came to China in 24)7 A. , and resided at Kien-ye (modern Nanking) the capital of Wu Kingdom. Suen-kiuen, the Wu Emperor did not at first believe in Buddhism. After some time, he became an ardent Iluddhist and built a Pagadaand established * See Ed kin’s Chinese BudShiatn.