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This study explores the transformation of Buddhist culture in the Jiangnan region (present-day southern Jiangsu and northern Zhejiang), driven by wartime disruptions during the transition from the Yuan Dynasty to the Ming. The Yuan Dynasty witnessed the flourishing of Buddhism, and in Jiangnan, the thriving Zen tradition carried on the legacy of the Southern Song Dynasty. Buddhism found many adherents among the affluent gentry class in Jiangnan, fostering a culture of generous charity that sustained and expanded Buddhism in the region. However, the conflicts toward the end of the Yuan Dynasty inflicted considerable damage on the temples, causing monks to flee. Temples, recognizable landmarks during conflicts, were susceptible to military occupation. Visiting Goryeo monks Muhak Jacho and Naong Hyegeun, and Japanese monks Mumon Gensen and Ginan, were forced to abandon their travels and return to their respective homelands, disrupting the once-thriving Buddhist exchange between Jiangnan and broader East Asia. The chaotic environment also fostered alliances between influential monks and regional powers, providing refuge for monks and an opportunity for both sides to forge beneficial connections. Anti-Yuan factions strategically protected revered monks, leveraging their influence to attract literati and intellectuals, who shared common ethical and spiritual values. This dynamic showcased the mutual benefits derived from such collaboration. Through an exploration of the interplay between politics, social forces, and Buddhism, this paper examines the impact of wartime turmoil on the development of Buddhism in the Jiangnan region. [ABSTRACT FROM AUTHOR]

In the history of Chan Buddhism, a special phenomenon emerged during the Song dynasty, wherein many Chan monks from Sichuan traveled downstream to the middle and lower reaches of the Yangzi River. Particularly during the Southern Song, Sichuan monks who went to Zhejiang enjoyed preeminent social status and brought political influence, giving rise to a situation in which Sichuan monks and Zhejiang monks were labeled as laju ("indecorous") and xiaosa ('unconstrained'), respectively, in Chan literature. From the perspective of regional literary interactions, the "indecorous" Sichuan monks were chiefly presented as having a fondness for beauty, curiosity, comedy, and humor, with a deep understanding of the nature of knowledge and language, all of which had an important influence on Zhejiang monks. The "unconstrained" Zhejiang monks, on the other hand, were described as having a fondness for using the word qing ("clear, pure") or a "clear" style in the Buddhist landscape theme poetry, which likewise had a profound influence on Sichuan monks after their arrival in Zhejiang. Therefore, it was in the Southern Song capital Hangzhou in Zhejiang, where a new stage was set for literary interactions between Sichuan and Zhejiang monks in the Northern and Southern Song periods. [ABSTRACT FROM AUTHOR]

This paper reviews studies of Tang and Song blue‐and‐white porcelains, both archaeologically and scientifically, based on published data, and compares blue‐and‐white with sancai, which represents the earliest use of cobalt pigment in Chinese ceramics. Thirty‐nine Tang blue‐and‐white wares and seven Song wares have been excavated from city sites, kilns, a tomb, a shipwreck, and pagodas. These findings identify Tang blue‐and‐white as export ware related to the Maritime Silk Road or suggest it was produced for international merchants and visitors in China for daily use or personal collection. Also, the results reflected the connection with Buddhist culture. All Tang and Song blue‐and‐white are vessels and the motifs on them are plants, insects, a child, geometric and combination patterns. Palmette and lozenge motifs show the influence of Middle Eastern taste. Additionally, we reanalyse and discuss the previous scientific evidence of Tang and Song blue‐and‐white, including body, glaze, and cobalt pigment to reveal the origin of materials and technology of Tang blue‐and‐white porcelain. The raw pigment of Tang blue‐and‐white was possibly inherited from sancai, probably from the Middle East, and the biscuit body and high‐fired clear lime glaze were provided by white porcelain. Song blue‐and‐white may utilise native cobalt ore, which possibly was from Zhejiang. [ABSTRACT FROM AUTHOR]

In this work, we propose an innovative application of the calcium isotope technique for the study of calcareous materials in Chinese glazes, supported by simulation experiments. The δ44/42Ca values have been determined for limestone, plant ash and glazed ceramic samples collected from the Ru kiln in Henan Province, the Lauding kiln in Hangzhou city, Zhejiang Province, and Jingdezhen in Jiangxi Province. The results show that the δ44/42Ca values in limestone in Henan and Zhejiang are all between 0.15‰ and 0.41‰, whereas the δ44/42Ca values of plant ash from the Ru and Laohudong kilns are all between −0.23‰ and −0.04‰. This means that the calcium isotope technique can effectively identify whether calcium levels in the glazes were supplied by plant ash or by limestone materials. More importantly, the calcium isotope technique can evaluate the proportions of plant ash and limestone if the local glaze materials have been studied thoroughly. According to the calcium isotope ratios established for this study, it is speculated that for the Jingdezhen kilns plant ash was used from the Late Tang to Five Dynasties, and limestone and plant ash were used for glazes in the Song and Yuan Dynasties. The calcium isotope technique can therefore offer an approach to identifying both the calcareous materials and the origins of ancient Chinese glazes, and provides a potentially powerful tool in their interpretation. [ABSTRACT FROM AUTHOR]

The experience of being an officer and traveling in Zhejiang province in Southern Song Dynasty brought Zhu -- Xi many disciples, and prospered Zhuism forward in Zhejiang province. The academic development since Northern Song Dynasty and the association with local scholar offers the advantageous to the dissemination of Zhusim. Meanwhile, Zhusim was challenged by other schools, and was shocked politically. Zhusim in Zhejiang province formed the features of comprehensive and open in academic exchange and competition. [ABSTRACT FROM AUTHOR]