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 author explores questions which are answerable only as oral communication is considered in relation to philosophy and social customs. An examination of the relationship between culture and rhetoric, East and West, opens the book. The rhetorical milieu of India, its philosophy, social system, and uses of speech, leads to a probing of the caste system and speech of the Brahmins, Hinduism and other pre-Buddhistic rhetorical theories, including a study of the Upanishads and forms of debate, are considered along with the influence of Gautama Buddha. The rhetorical milieu of China is examined, together with analysis of the earliest classic, an anthology of political speeches. Chinese rhetoric of etiquette is compared with Hindu caste rhetoric. The rhetorical systems of Confucius and Mencius are evaluated in detail, after which the motivational rhetorics of Mo-Tze and Hsüntze are examined. Han Fei-Tzu's totalitarian rhetoric is contrasted with the Taoist rhetorics of Lao-Tzu and Chuang-Tzu. The book concludes with a chapter on characteristics of Asian rhetoric, where the author compares rhetorics of East and West.--From publishers' description.

In this collection of original essays, leading Asian studies scholars take a new look at the way the Chinese conceived of India in their literature, art, and religious thought in the premodern era.

Relations between China and India underwent a dramatic transformation from Buddhist-dominated to commerce-centered exchanges in the seventh to fifteenth centuries. The unfolding of this transformation, its causes, and wider ramifications are examined in this masterful analysis of the changing patterns of the interaction between the two most important cultural spheres in Asia. Tansen Sen offers a new perspective on Sino-Indian relations during the Tang dynasty (618–907), arguing that the period is notable not only for religious and diplomatic exchanges but also for the process through which China emerged as a center of Buddhist learning, practice, and pilgrimage. Before the seventh century, the Chinese clergy—given the spatial gap between the sacred Buddhist world of India and the peripheral China—suffered from a “borderland complex.” A close look at the evolving practice of relic veneration in China (at Famen Monastery in particular), the exposition of Mount Wutai as an abode of the bodhisattva Mañjuśrī, and the propagation of the idea of Maitreya’s descent in China, however, reveals that by the eighth century China had overcome its complex and successfully established a Buddhist realm within its borders. The emergence of China as a center of Buddhism had profound implications on religious interactions between the two countries and is cited by Sen as one of the main causes for the weakening of China’s spiritual attraction toward India. At the same time, the growth of indigenous Chinese Buddhist schools and teachings retrenched the need for doctrinal input from India. A detailed examination of the failure of Buddhist translations produced during the Song dynasty (960–1279), demonstrates that these developments were responsible for the unraveling of religious bonds between the two countries and the termination of the Buddhist phase of Sino-Indian relations. Sen proposes that changes in religious interactions were paralleled by changes in commercial exchanges. For most of the first millennium, trading activities between India and China were closely connected with and sustained through the transmission of Buddhist doctrines. The eleventh and twelfth centuries, however, witnessed dramatic changes in the patterns and structure of mercantile activity between the two countries. Secular bulk and luxury goods replaced Buddhist ritual items, maritime channels replaced the overland Silk Road as the most profitable conduits of commercial exchange, and many of the merchants involved were followers of Islam rather than Buddhism. Moreover, policies to encourage foreign trade instituted by the Chinese government and the Indian kingdoms contributed to the intensification of commercial activity between the two countries and transformed the China-India trading circuit into a key segment of cross-continental commerce.

The center of this prodigious work of scholarship is a fresh examination of the range of Chinese culture thought during the formative period of Chinese culture. Benjamin Schwartz looks at the surviving texts of this period with a particular focus on the range of diversity to be found in them. While emphasizing the problematic and complex nature of this thought he also considers views which stress the unity of Chinese culture. Attention is accorded to pre-Confucian texts, to the evolution of early Confucianism, to Mo-Tzu, to the Taoists the legalists, the Ying-Yang school, the five classics as well as to intellectual issues which cut across the conventional classification of schools. The main focus is on the high cultural texts, but Mr. Schwartz also explores the question of the relationship of these texts to the vast realm of popular culture.

Just a thousand years ago, India was dotted with universities across its length and breadth, where international students flocked to gain credentials in advanced education. This illustrated book describes how these multi-disciplinary centers of learning existed in several forms such as forest universities, brick-and-mortar universities and temple universities. It examines the funding for these citadels of learning and their graduation ceremonies. The process by which India’s ancient systems of education helped to fuel a knowledge revolution around the world with its manuscripts, forming the basis for monographs and academic papers, is explained with references. The marauding incursions by Muslim invaders, which disrupted the idyllic world of university learning in India, followed by European colonization, which led to further erosion and degeneration of India’s traditional learning systems, have been taken up in some detail. Readers will get a snapshot view of India's education system down the ages from ancient to modern times.