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India and China are two of the most important civilizations of the ancient world. Looking at the relations between these empires before the 6th century A.D., Xinru Liu conclusively establishes the transmission of Buddhism from India to China, and describes the various items of commercial trade.
The bestselling Journey to the West comic book by artist Chang Boon Kiat is now back in a brand new fully coloured edition. Journey to the West is one of the greatest classics in Chinese literature. It tells the epic tale of the monk Xuanzang who journeys to the West in search of the Buddhist sutras with his disciples, Sun Wukong, Sandy and Pigsy. Along the way, Xuanzang's life was threatened by the diabolical White Bone Spirit, the menacing Red Child and his fearsome parents and, a host of evil spirits who sought to devour Xuanzang's flesh to attain immortality. Bear witness to the formidable Sun Wukong's (Monkey God) prowess as he takes them on, using his Fiery Eyes, Golden Cudgel, Somersault Cloud, and quick wits! Be prepared for a galloping read that will leave you breathless!
Scholarly and popular consensus has painted a picture of Indian Buddhist monasticism in which monks and nuns severed all ties with their families when they left home for the religious life. In this view, monks and nuns remained celibate, and those who faltered in their “vows” of monastic celibacy were immediately and irrevocably expelled from the Buddhist Order. This romanticized image is based largely on the ascetic rhetoric of texts such as the Rhinoceros Horn Sutra. Through a study of Indian Buddhist law codes (vinaya), Shayne Clarke dehorns the rhinoceros, revealing that in their own legal narratives, far from renouncing familial ties, Indian Buddhist writers take for granted the fact that monks and nuns would remain in contact with their families. The vision of the monastic life that emerges from Clarke's close reading of monastic law codes challenges some of our most basic scholarly notions of what it meant to be a Buddhist monk or nun in India around the turn of the Common Era. Not only do we see thick narratives depicting monks and nuns continuing to interact and associate with their families, but some are described as leaving home for the religious life with their children, and some as married monastic couples. Clarke argues that renunciation with or as a family is tightly woven into the very fabric of Indian Buddhist renunciation and monasticisms. Surveying the still largely uncharted terrain of Indian Buddhist monastic law codes preserved in Sanskrit, Tibetan, and Chinese, Clarke provides a comprehensive, pan-Indian picture of Buddhist monastic attitudes toward family. Whereas scholars have often assumed that monastic Buddhism must be anti-familial, he demonstrates that these assumptions were clearly not shared by the authors/redactors of Indian Buddhist monastic law codes. In challenging us to reconsider some of our most cherished assumptions concerning Indian Buddhist monasticisms, he provides a basis to rethink later forms of Buddhist monasticism such as those found in Central Asia, Kaśmīr, Nepal, and Tibet not in terms of corruption and decline but of continuity and development of a monastic or renunciant ideal that we have yet to understand fully.
The rich Indian medical tradition is usually traced back to Sanskrit sources, the earliest of which cannot much antedate the common era. In this book Kenneth Zysk shows that Buddhist scriptures some centuries older than this contain abundant information about medical practice, and are our earliest evidence for a rational approach to medicine in India. He argues that Buddhism and the medical tradition were mutually supportive: that Buddhist monks and people associated with them contributed to the development of medicine, while their skills as physical as well as spiritual healers enhanced their reputation and popular support. Drawing on a wide range of textual, archaeological, and secondary sources, Zysk first presents an overview of the history of Indian Medicine in its religious context. He then examines primary literature from the Pali Buddhist Canon and from the Sanskrit treatises of Bhela, Caraka, and susruta. By close comparison of these two bodies of literature Zysk convincingly shows how the theories delineated in the medical classics actually became practice.
The paradigmatic Buddhist is the monk. It is well known that ideally Buddhist monks are expected to meditate and study -- to engage in religious practice. The institutional structure which makes this concentration on spiritual cultivation possible is the monastery. But as a bureaucratic institution, the monastery requires administrators to organize and manage its functions, to prepare quiet spots for meditation, to arrange audiences for sermons, or simply to make sure food, rooms, and bedding are provided. The valuations placed on such organizational roles were, however, a subject of considerable controversy among Indian Buddhist writers, with some considering them significantly less praiseworthy than meditative concentration or teaching and study, while others more highly appreciated their importance. Managing Monks, as the first major study of the administrative offices of Indian Buddhist monasticism and of those who hold them, explores literary sources, inscriptions and other materials in Sanskrit, Pali, Tibetan, and Chinese in order to explore this tension and paint a picture of the internal workings of the Buddhist monastic institution in India, highlighting the ambivalent and sometimes contradictory attitudes toward administrators revealed in various sources.
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