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Koichi Shinohara traces the evolution of Esoteric Buddhist rituals from the simple recitation of spells in the fifth century to complex systems involving image worship, mandala initiation, and visualization practices in the ninth century. He presents an important new reading of a seventh-century Chinese text called the Collected Dharani Sutras, which shows how earlier rituals for specific deities were synthesized into a general Esoteric initiation ceremony and how, for the first time, the notion of an Esoteric Buddhist pantheon emerged.In the Collected Dharani Sutras, rituals for specific deities were typically performed around images of the deities, yet Esoteric Buddhist rituals in earlier sources involved the recitation of spells rather than the use of images. The first part of this study explores how such simpler rituals came to be associated with the images of specific deities and ultimately gave rise to the general Esoteric initiation ceremony described in the crucial example of the All-Gathering mandala ritual in the Collected Dharani Sutras. The visualization practices so important to later Esoteric Buddhist rituals were absent from this ceremony, and their introduction would fundamentally change Esoteric Buddhist practice. This study examines the translations of dharani sutras made by Bodhiruci in the early eighth century and later Esoteric texts, such as Yixing's commentary on the Mahavairocana sutra and Amoghavajra's ritual manuals, to show how incorporation of visualization greatly enriched Esoteric rituals and helped develop elaborate iconographies for the deities. Over time, the ritual function of images became less certain, and the emphasis shifted toward visualization. This study clarifies the complex relationship between images and ritual, changing how we perceive Esoteric Buddhist art as well as ritual.

Ouyi Zhixu (1599-1655) was an eminent Chinese Buddhist monk who, contrary to his contemporaries, believed karma could be changed. Through vows, divination, repentance rituals, and ascetic acts such as burning and blood writing, he sought to alter what others understood as inevitable and inescapable. Drawing attention to Ouyi's unique reshaping of religious practice, Living Karma reasserts the significance of an overlooked individual in the modern development of Chinese Buddhism.While Buddhist studies scholarship tends to privilege textual analysis, Living Karma promotes a balanced study of ritual practice and writing, treating Ouyi's texts as ritual objects and his reading and writing as religious acts. Each chapter addresses a specific religious practice-writing, divination, repentance, vows, and bodily rituals-offering first a diachronic overview of each practice within the history of Chinese Buddhism and then a synchronic analysis of each phenomenon through close readings of Ouyi's work. This book sheds much-needed light on a little-known figure and his representation of karma, which proved to be a seminal innovation in the religious thought of late imperial China.

This volume follows the making of the Chinese Buddhist canon from the fourth century to the digital era. Approaching the subject from a historical perspective, it ties the religious, social, and textual practices of canon formation to the development of East Asian Buddhist culture.

Thriving in Crisis is a systematic study of the late Ming Buddhist renewal with a focus on the religious and political factors that enabled it. Dewei Zhang explores the history of the boom in enthusiasm for Buddhism in the Jiajing-Wanli era (1522-1620), tracing a pattern of advances and retrenchment at different social levels in varied regions.

Wu Zhao (624-705), better known as Wu Zetian or Empress Wu, is the only woman to have ruled China as emperor. How did she ascend the dragon throne? This multifaceted history suggests that China's rich pantheon of female divinities and eminent women played an integral part in the construction of Wu Zhao's sovereignty.

Restores the vibrant, creative role of religion in postimperial China

Buddhist monasteries in medieval China employed a variety of practices to ensure their ascendancy and survival. Most successful was the exchange of material goods for salvation, as in the donation of land, which allowed monks to spread their teachings throughout China. By investigating a variety of socioeconomic spaces produced and perpetuated by Chinese monasteries, Michael J. Walsh reveals the "e;sacred economies"e; that shaped early Buddhism and its relationship with consumption and salvation.Centering his study on Tiantong, a Buddhist monastery that has thrived for close to seventeen centuries in southeast China, Walsh follows three main topics: the spaces monks produced, within and around which a community could pursue a meaningful existence; the social and economic avenues through which monasteries provided diverse sacred resources and secured the primacy of Buddhist teachings within an agrarian culture; and the nature of "e;transactive"e; participation within monastic spaces, which later became a fundamental component of a broader Chinese religiosity. Unpacking these sacred economies and repositioning them within the history of religion in China, Walsh encourages a different approach to the study of Chinese religion, emphasizing the critical link between religious exchange and the production of material culture.

The Body Incantatory reveals the histories and logics of practice of deeply embodied forms of Buddhist ritual. Paul Copp vividly captures the diversity of Buddhist practice among medieval monks, ritual healers, and other individuals lost to history, offering a corrective to accounts that have overemphasized elite, canonical materials.

Maps Buddhists' efforts to rethink their traditions through science in the initial decades of the twentieth century.

Chinese Esoteric Buddhism is generally held to have been established as a distinct Buddhist school in eighth-century China. Geoffrey C. Goble provides an innovative account of the tradition's emergence that sheds new light on the structures and traditions that shaped its institutionalization, with a focus on Amoghavajra (704-774).

First published in 1981, Chun-fang Yu's The Renewal of Buddhism in China challenged the conventional view that Buddhism had reached its height under the Tang dynasty (618-907) and steadily declined afterward. This fortieth anniversary edition features an updated introduction by the author speaking to the ongoing relevance of this classic work.

Erik J. Hammerstrom recasts the history of twentieth-century Chinese Buddhism by examining how Huayan Buddhism was imagined, taught, and practiced during a period of profound political and social change. He traces the influence of Huayan University, the first Buddhist monastic school founded after the fall of the imperial system in China.

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 for what they tell us about their compilers' understanding of history.