Chinese Esoteric Buddhism is generally held to have been established as a distinct and institutionalized Buddhist school in eighth-century China by “the Three Great Masters of Kaiyuan”: Śubhākarasiṃha, Vajrabodhi, and Amoghavajra. 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. Goble focuses on Amoghavajra (704–774), contending that he was the central figure in Esoteric Buddhism’s rapid rise in Tang dynasty China, and the other two “patriarchs” are known primarily through Amoghavajra’s teachings and writings. He presents the scriptural, mythological, and practical aspects of Chinese Esoteric Buddhism in the eighth century and places them in the historical contexts within which Amoghavajra operated. By telling the story of Amoghavajra’s rise to prominence and of Esoteric Buddhism’s corresponding institutionalization in China, Goble makes the case that the evolution of this tradition was predicated on Indic scriptures and practical norms rather than being the product of conscious adaptation to a Chinese cultural environment. He demonstrates that Esoteric Buddhism was employed by Chinese rulers to defeat military and political rivals. Based on close readings of a broad range of textual sources previously untapped by English-language scholarship, this book overturns many assumptions about the origins of Chinese Esoteric Buddhism.

This volume, the result of an international collaboration of forty scholars, provides a comprehensive resource on Esoteric Buddhism and the Tantras in their Chinese, Korean, and Japanese contexts from the first few centuries of the common era to the present.

The first scholarly monograph on Buddhist maṇḍalas in China, this book examines the Maṇḍala of Eight Great Bodhisattvas. This iconographic template, in which a central Buddha is flanked by eight attendants, flourished during the Tibetan (786–848) and post-Tibetan Guiyijun (848–1036) periods at Dunhuang. A rare motif that appears in only four cave shrines at the Mogao and Yulin sites, the maṇḍala bore associations with political authority and received patronage from local rulers. Attending to the historical and cultural contexts surrounding this iconography, this book demonstrates that transcultural communication over the Silk Routes during this period, and the religious dialogue between the Chinese and Tibetan communities, were defining characteristics of the visual language of Buddhist maṇḍalas at Dunhuang.

Bringing together leading authorities in the fields of Chinese and Tibetan Studies alike, 'Chinese and Tibetan Esoteric Buddhism' engages cutting-edge research on the fertile tradition of Esoteric Buddhism (also known as Tantric Buddhism). This state of the art volume unfolds the sweeping impact of esoteric Buddhism on Tibetan and Chinese cultures, and the movement's role in forging distinct political, ethnical, and religious identities across Asia at large. Deciphering the oftentimes bewildering richness of esoteric Buddhism, this broadly conceived work exposes the common ground it shares with other Buddhist schools, as well as its intersection with non-Buddhist faiths. As such, the book is a major contribution to the study of Asian religions and cultures.

The issue of sinification—the manner and extent to which Buddhism and Chinese culture were transformed through their mutual encounter and dialogue—has dominated the study of Chinese Buddhism for much of the past century. Robert Sharf opens this important and far-reaching book by raising a host of historical and hermeneutical problems with the encounter paradigm and the master narrative on which it is based. Coming to Terms with Chinese Buddhism is, among other things, an extended reflection on the theoretical foundations and conceptual categories that undergird the study of medieval Chinese Buddhism. Sharf draws his argument in part from a meticulous historical, philological, and philosophical analysis of the Treasure Store Treatise (Pao-tsang lun), an eighth-century Buddho-Taoist work apocryphally attributed to the fifth-century master Seng-chao (374–414). In the process of coming to terms with this recondite text, Sharf ventures into all manner of subjects bearing on our understanding of medieval Chinese Buddhism, from the evolution of T’ang "gentry Taoism" to the pivotal role of image veneration and the problematic status of Chinese Tantra. The volume includes a complete annotated translation of the Treasure Store Treatise, accompanied by the detailed exegesis of dozens of key terms and concepts.

This volume advocates a trans-regional, and maritime-focused, approach to studying the genesis, development and circulation of Esoteric (or Tantric) Buddhism across Maritime Asia from the seventh to the thirteenth centuries ce. The book lays emphasis on the mobile networks of human agents (‘Masters’), textual sources (‘Texts’) and images (‘Icons’) through which Esoteric Buddhist traditions spread. Capitalising on recent research and making use of both disciplinary and area-focused perspectives, this book highlights the role played by Esoteric Buddhist maritime networks in shaping intra-Asian connectivity. In doing so, it reveals the limits of a historiography that is premised on land-based transmission of Buddhism from a South Asian ‘homeland’, and advances an alternative historical narrative that overturns the popular perception regarding Southeast Asia as a ‘periphery’ that passively received overseas influences. Thus, a strong point is made for the appreciation of the region as both a crossroads and rightful terminus of Buddhist cults, and for the re-evaluation of the creative and transformative force of Southeast Asian agents in the transmission of Esoteric Buddhism across mediaeval Asia.

Includes 159 color images. Baodingshan consists of a monastic complex and two rock-carved areas, Little Buddha Bend and Great Buddha Bend, located in Dazu in western China and dates from the Southern Song period. The complex is fundamentally different from earlier Buddhist rock-carved sites in China in its construction and layout. Foregoing traditional niche-based iconography for large, deeply cut reliefs reaching dimensions as great as eight meters high by twenty meters wide, within Baodingshan's Great Buddha Bend, the carved works flow from one tableau into another. The site contains both texts and images related to the main schools of Buddhist thought. This book presents an integrated analysis of all of the components of Great Buddha Bend within the greater Baodingshan site, something that was lacking in earlier studies. Written to provide guidance to the site for a wide spectrum of readers-specialists and non-specialists alike-it provides a clear explanation of the major iconographic features of the imagery as well as translations of the numerous accompanying carved Buddhist texts. It also presents the basic tenets of Pure Land, Chan [Zen], Huayan and Esoteric Buddhism in order to explain the features of these sects as seen represented in visual as well as textual form at the site. Lastly, with its focus on ritual use and audience reception from the 12th to the 21st century, this study provides a new model for the discussion and evaluation of other religious sites as entities that organically evolve over time. This study also includes new translations of both the inscribed Buddhist texts and secular inscriptions carved at the site dating from the twelfth through the twenty-first centuries-inscriptions left by educated elite, soldiers, and government officials, highlighting regional issues related to continuity and change made visible at Baodingshan.