In an attempt to reconstruct an elusive aspect of the medieval Chinese imagination, The Eminent Monk examines biographies of Chinese Buddhist monks, from the uncompromising ascetic to the unfathomable wonder-worker. While analyzing images of the monk in medieval China, the author addresses some questions encountered along the way: What are we to make of accounts in “eminent monk” collections of deviant monks who violate monastic precepts? Who wrote biographies of monks and who read them? How did different segments of Chinese society contend for the image of the monk and which image prevailed? By placing biographies of monks in the context of Chinese political and religious rhetoric, The Eminent Monk explores both the role of Buddhist literature in Chinese history and the monastic imagination that inspired this literature.

James Carter, accessing previously untapped sources, tells the story of Tanxu's life and gives first-person immediacy to one of the most turbulent periods in Chinese history.

The life of Aśvaghos̥a Bodhisattva / translated from the Chinese of Kumārajīva by Li Rongxi -- The life of Nāgārjuna Bodhisattva / translated from the Chinese of Kumārajīva by Li Rongxi -- Biography of Dharma Master Vasubandhu / translated from the Chinese of Paramārtha by Albert A. Dalia -- Biographies of Budhist nuns / translated from the Chinese of Baochang by Li Rongxi -- The journey of the eminent monk Faxian / translated from the Chinese of Faxian by Li Rongxi

Chinese Buddhists have never remained stationary. They have always been on the move. In Monks in Motion, Jack Meng-Tat Chia explores why Buddhist monks migrated from China to Southeast Asia, and how they participated in transregional Buddhist networks across the South China Sea. This book tells the story of three prominent monks Chuk Mor (1913-2002), Yen Pei (1917-1996), and Ashin Jinarakkhita (1923-2002) and examines the connected history of Buddhist communities in China and maritime Southeast Asia in the twentieth century. Monks in Motion is the first book to offer a history of what Chia terms "South China Sea Buddhism," referring to a Buddhism that emerged from a swirl of correspondence networks, forced exiles, voluntary visits, evangelizing missions, institution-building campaigns, and the organizational efforts of countless Chinese and Chinese diasporic Buddhist monks. Drawing on multilingual research conducted in Indonesia, Malaysia, Singapore, China, Hong Kong, and Taiwan, Chia challenges the conventional categories of "Chinese Buddhism" and "Southeast Asian Buddhism" by focusing on the lesser-known--yet no less significant--Chinese Buddhist communities of maritime Southeast Asia. By crossing the artificial spatial frontier between China and Southeast Asia, Monks in Motion breaks new ground, bringing Southeast Asia into the study of Chinese Buddhism and Chinese Buddhism into the study of Southeast Asia.

A groundbreaking monograph on Yuan dynasty Buddhism, Illusory Abiding offers a cultural history of Buddhism through a case study of the eminent Chan master Zhongfeng Mingben. Natasha Heller demonstrates that Mingben, and other monks of his stature, developed a range of cultural competencies through which they navigated social and intellectual relationships. They mastered repertoires internal to their tradition—for example, guidelines for monastic life—as well as those that allowed them to interact with broader elite audiences, such as the ability to compose verses on plum blossoms. These cultural exchanges took place within local, religious, and social networks—and at the same time, they comprised some of the very forces that formed these networks in the first place. This monograph contributes to a more robust account of Chinese Buddhism in late imperial China, and demonstrates the importance of situating monks as actors within broader sociocultural fields of practice and exchange.

Burning for the Buddha is the first book-length study of the theory and practice of "abandoning the body"(self-immolation) in Chinese Buddhism. It examines the hagiographical accounts of all those who made offerings of their own bodies and places them in historical, social, cultural, and doctrinal context. Rather than privilege the doctrinal and exegetical interpretations of the tradition, which assume the central importance of the mind and its cultivation, James Benn focuses on the ways in which the heroic ideals of the bodhisattva present in scriptural materials such as the Lotus Sutra played out in the realm of religious practice on the ground.

Winner, 2023 Toshihide Numata Book Award, Numata Center for Buddhist Studies at the University of California, Berkeley Since the early days of Buddhism in China, monastics and laity alike have expressed a profound concern with the past. In voluminous historical works, they attempted to determine as precisely as possible the dates of events in the Buddha’s life, seeking to iron out discrepancies in varying accounts and pinpoint when he delivered which sermons. Buddhist writers chronicled the history of the Dharma in China as well, compiling biographies of eminent monks and nuns and detailing the rise and decline in the religion’s fortunes under various rulers. They searched for evidence of karma in the historical record and drew on prophecy to explain the past. John Kieschnick provides an innovative, expansive account of how Chinese Buddhists have sought to understand their history through a Buddhist lens. Exploring a series of themes in mainstream Buddhist historiographical works from the fifth to the twentieth century, he looks not so much for what they reveal about the people and events they describe as for what they tell us about their compilers’ understanding of history. Kieschnick examines how Buddhist doctrines influenced the search for the underlying principles driving history, the significance of genealogy in Buddhist writing, and the transformation of Buddhist historiography in the twentieth century. This book casts new light on the intellectual history of Chinese Buddhism and on Buddhists’ understanding of the past.

The seventeenth century is generally acknowledged as one of the most politically tumultuous but culturally creative periods of late imperial Chinese history. Scholars have noted the profound effect on, and literary responses to, the fall of the Ming on the male literati elite. Also of great interest is the remarkable emergence beginning in the late Ming of educated women as readers and, more importantly, writers. Only recently beginning to be explored, however, are such seventeenth-century religious phenomena as "the reinvention" of Chan Buddhism—a concerted effort to revive what were believed to be the traditional teachings, texts, and practices of "classical" Chan. And, until now, the role played by women in these religious developments has hardly been noted at all. Eminent Nuns is an innovative interdisciplinary work that brings together several of these important seventeenth-century trends. Although Buddhist nuns have been a continuous presence in Chinese culture since early medieval times and the subject of numerous scholarly studies, this book is one of the first not only to provide a detailed view of their activities at one particular moment in time, but also to be based largely on the writings and self-representations of Buddhist nuns themselves. This perspective is made possible by the preservation of collections of "discourse records" (yulu) of seven officially designated female Chan masters in a seventeenth-century printing of the Chinese Buddhist Canon rarely used in English-language scholarship. The collections contain records of religious sermons and exchanges, letters, prose pieces, and poems, as well as biographical and autobiographical accounts of various kinds. Supplemental sources by Chan monks and male literati from the same region and period make a detailed re-creation of the lives of these eminent nuns possible. Beata Grant brings to her study background in Chinese literature, Chinese Buddhism, and Chinese women’s studies. She is able to place the seven women, all of whom were active in Jiangnan, in their historical, religious, and cultural contexts, while allowing them, through her skillful translations, to speak in their own voices. Together these women offer an important, but until now virtually unexplored, perspective on seventeenth-century China, the history of female monasticism in China, and the contributionof Buddhist nuns to the history of Chinese women’s writing.