The Chan (Zen in Japanese) school began when, in seventh-century China, a small religious community gathered around a Buddhist monk named Hongren. Over the centuries, Chan Buddhism grew from an obscure movement to an officially recognized and eventually dominant form of Buddhism in China and throughout East Asia. It has reached international popularity, its teachings disseminated across cultures far and wide. In Monks, Rulers, and Literati, Albert Welter presents, for the first time in a comprehensive fashion in a Western work, the story of the rise of Chan, a story which has been obscured by myths about Zen. Zen apologists in the twentieth century, Welter argues, sold the world on the story of Zen as a transcendental spiritualism untainted by political and institutional involvements. In fact, Welter shows that the opposite is true: relationships between Chan monks and political rulers were crucial to Chan's success. The book concentrates on an important but neglected period of Chan history, the 10th and 11th centuries, when monks and rulers created the so-called Chan "golden age" and the classic principles of Chan identity. Placing Chan's ascendancy into historical context, Welter analyzes the social and political factors that facilitated Chan's success as a movement. He then examines how this success was represented in the Chan narrative and the aims of those who shaped it. Monks, Rulers, and Literati recovers a critical period of Zen's past, deepening our understanding of how the movement came to flourish. Welter's groundbreaking work is not only the most comprehensive history of the dominant strand of East Asian Buddhism, but also an important corrective to many of the stereotypes about Zen.

Scholars have long debated the relationship between Buddhist monks and Confucian literati during the late Chosŏn (seventeenth to nineteenth centuries), when the Korean state adopted anti-Buddhist policies. On the one hand, it is understood that literati openly displayed hostility toward monks and engineered their persecution; on the other, they were known to have privately supported Buddhism, helping the religion persevere, even thrive, in the Confucian society. In Monks and Literati, the first book-length study in English to provide a comprehensive survey of Buddhism in late Chosŏn Korea, Seong Uk Kim argues that such opposing views overemphasize the role of literati and depict monks as passive actors. Kim applies sociologist Ann Swidler’s concept of repertoire—the social, cultural, and religious inventory of symbols, rules, and skills for constructing strategies of action—as an analytical tool to reconcile the two narratives and offer a more nuanced and comprehensive picture of the complex literati-monk relationship. Kim examines the ways monks initiated and developed relationships with literati using their repertoire of cultural and religious resources. Monks adopted various roles, such as cultural companion, spiritual mentor, and ritual officiant, within and beyond the private realm of Confucian society and, in so doing, reaffirmed what it meant to be a monk and redefined what Buddhism could be at a time when monks’ religious identities and activities were constantly being challenged. By avoiding the binary frame describing monks as either victims or beneficiaries of literati, Monks and Literati sheds new light on not only Korean Buddhism in the late Chosŏn but also more generally East Asian Buddhism, where a similar monk-literati paradigm has often been applied.

Extending their successful series of collections on Zen Buddhism, Heine and Wright present a fifth volume, on what may be the most important topic of all - Zen Masters. Following two volumes on Zen literature (Zen Classics and The Zen Canon) and two volumes on Zen practice (The Koan and Zen Ritual) they now propose a volume on the most significant product of the Zen tradition - the Zen masters who have made this kind of Buddhism the most renowned in the world by emphasizing the role of eminent spiritual leaders and their function in establishing centers, forging lineages, and creating literature and art. Zen masters in China, and later in Korea and Japan, were among the cultural leaders of their times. Stories about their comportment and powers circulated widely throughout East Asia. In this volume ten leading Zen scholars focus on the image of the Zen master as it has been projected over the last millennium by the classic literature of this tradition. Each chapter looks at a single prominent master. Authors assess the master's personality and charisma, his reported behavior and comportment, his relationships with teachers, rivals and disciplines, lines of transmission, primary teachings, the practices he emphasized, sayings and catch-phrases associated with him, his historical and social context, representations and icons, and enduring influences.

The Records of Mazu and the Making of Classical Chan Literature explores the historical growth and transformation of Chan (Zen) Buddhist literature in medieval China, focusing especially on the earliest records of Mazu Daoyi (709-788). It presents important primary materials about classical Chan Buddhism, some of them translated for the first time into English.

Hangzhou, the capital of Zhejiang Province, and the surrounding environs have one of the richest Buddhist cultures in China. In A Tale of Two Stupas, Albert Welter tells the story of Hangzhou Buddhism through the conceptions, erections, and resurrections of Yongming Stupa, dedicated to the memory of one of Hangzhou's leading Buddhist figures, and Leifeng Pagoda, built to house stupa relics of the historical Buddha. Welter delves into the intricacies of these two sites and pays particular attention to their origins and rebirths. These sites have suffered devastation and endured long periods of neglect, yet both have been resurrected and re-resurrected during their histories and have resumed meaningful places in the contemporary Hangzhou landscape, a mark of their power and endurance. A Tale of Two Stupas adopts a site-specific, regional approach in order to show how the dynamics of initial conception, resurrection, and re-resurrection work, and what that might tell us about the nature of Hangzhou and Chinese Buddhism.

A lively collection of folk tales and Buddhist teaching stories from four noted premodern Japanese Zen masters: Taigu Sôchiku (1584–1669), Sengai Gibon (1750-1831), Hakuin Ekaku (1686-1769), and Taigu Ryôkan (1758-1831). Zen Master Tales collects never before translated stories of four prominent Zen masters from the Edo period of Japanese history (1603-1868). Drawn from an era that saw the “democratization” of Japanese Zen, these stories paint a picture of robust, funny, and poignant engagement between Zen luminaries and the emergent chоnin or “townsperson” culture of early modern Japan. Here we find Zen monks engaging with samurai, merchants, housewives, entertainers, and farmers. These masters affirmed that the essentials of Zen practice—zazen, koan study, even enlightenment—could be conveyed to all members of Japanese society in ordinary speech, including even comic verse and work songs. Against the backdrop of this rich tableau, Zen Master Tales serves not only as a text for Zen students but also as a wide-ranging window onto the fascinating literary, material, and social history of Edo Japan. In his introduction, translator Peter Haskel explains the history of Zen “stories” from the tradition’s Golden Age in China through the compilation of the classic koan collections and on to the era from which the stories in Zen Master Tales are drawn. What was true of the Chinese tradition, he writes—“its focus on the individual’s ordinary activity as the function, the manifestation of the absolute”—continued in the Japanese context. “Most of these Japanese stories, however unabashedly humorous and at times crude, impart something of the character of the Zen masters involved, whose attainment must be plainly manifest in even the most humble and unlikely of situations.”

This volume focuses on Chinese Chan Buddhism and its spread across East Asia, with special attention to its impacts on Korean Sŏn and Japanese Zen. Zen enthralled the scholarly world throughout much of the twentieth century, and Zen Studies became a major academic discipline in its wake. Interpreted through the lens of Japanese Zen and its reaction to events in the modern world, Zen Studies incorporated a broad range of Zen-related movements in the East Asian Buddhist world. As broad as the scope of Zen Studies was, however, it was clearly rooted in a Japanese context, and aspects of the "Zen experience" that did not fit modern Japanese Zen aspirations tended to be marginalized and ignored. Approaches to Chan, Sŏn, and Zen Studies acknowledges the move beyond Zen Studies to recognize the changing and growing parameters of the field. The volume also examines the modern dynamics in each of these traditions.

A follow-up to Early Chinese Religion (Brill, 2009-10), Modern Chinese Religion focuses on the third period of paradigm shift in Chinese cultural and religious history, from the Song to the Yuan (960-1368 AD). As in the earlier periods, political division gave urgency to the invention of new models that would then remain dominant for six centuries. Defining religion as “value systems in practice”, this multi-disciplinary work shows the processes of rationalization and interiorization at work in the rituals, self-cultivation practices, thought, and iconography of elite forms of Buddhism, Daoism, and Confucianism, as well as in medicine. At the same time, lay Buddhism, Daoist exorcism, and medium-based local religion contributed each in its own way to the creation of modern popular religion. With contributions by Juhn Ahn, Bai Bin, Chen Shuguo, Patricia Ebrey, Michael Fuller, Mark Halperin, Susan Huang, Dieter Kuhn, Nap-yin Lau, Fu-shih Lin, Pierre Marsone, Matsumoto Kôichi, Joseph McDermott, Tracy Miller, Julia Murray, Ong Chang Woei, Fabien Simonis, Dan Stevenson, Curie Virag, Michael Walsh, Linda Walton, Yokote Yutaka, Zhang Zong

Only recently has the enormous literary output of women writers of the Ming and Qing periods (1368-1911) been rediscovered. Through these valuable texts, we apprehend in ways not possible earlier the complexity of women’s experiences in the inner quarters and their varied responses to challenges facing state and society. Writing in many genres, women engaged with topics as varied as war, travel, illness, love, friendship, female heroism, and religion. Drawing on a library of newly digitized resources, this volume's eleven chapters describe, analyze, and theorize these materials. They question previous assumptions about women’s lives and abilities, open up new critical space in Chinese literary history and offer new perspectives on China’s culture and society. “This volume rewrites the history of Chinese women’s literature by taking a truly inter-disciplinary (instead of merely multi-disciplinary) approach. In so doing, it ends up illuminating the centrality of writing women to the social, political, and intellectual lives of the Chinese empire from the seventeenth to the nineteenth centuries.” Prof. Dorothy Ko, Barnard College, Columbia University, author of Cinderella's Sisters: A Revisionist History of Footbinding (California, 2005).

In Song-period China (960–1279 CE), masters in the Chan (Japanese Zen) school of Buddhism were presented as sources of religious authority on par with the Buddha, an almost unthinkably lofty status before the rise of Chan. This claim carried great rhetorical power, facilitating Chan’s appeal to Buddhist monastics and powerful patrons alike. But it also raised a challenging question for Chan Buddhists, who insisted that buddhahood properly transcends all worldly marks: By what signs could one recognize a Chan master as a buddha? Discerning Buddhas argues that Chan Buddhists wove together tropes of sovereignty, hospitality, and martial heroism drawn from both Buddhist tradition and China’s cultural heritage to develop a distinctive vision of what it meant for a Chan master to be a buddha in Song-period China. Kevin Buckelew analyzes the ways Chan Buddhists deployed such tropes in ritual, literature, and visual culture in order to stage the comparison of Chan mastery with buddhahood. He examines how they used the concept of buddhahood to work through questions about the ideal Chan master’s authority, agency, and masculinity, in the process rendering buddhahood in terms highly legible to elite Chinese society. Chan Buddhists, Buckelew shows, developed their own “signature” of buddhahood, according to which enlightened Chan masters who truly deserved comparison to the Buddha were supposed to be distinguished from everyone else. By exploring the resulting Chan culture of discernment, which raised fundamental questions about Buddhist authority at a pivotal inflection point in Chinese history, this book offers fresh insight into the place of Buddhism in Chinese society.