This dissertation examines the relationship between Buddhist monasteries and local literati elites in Jiangxi from Song to early Qing, with focus on a specific monastery: the Qingyuan si . Literati inscriptions was a fountain of fame and prestige for Buddhist monasteries in Song-Yuan Ji'an.Thus monks constantly sought for cultural and political support from upper elite officials. Song Jizhou enjoyed unprecedented examination success and produced many high officials, which led to the birth of a territorial identity among the literati. Mount Qingyuan, renowned as a sacred site of the seventh Patriarch of Chan Buddhism--Qingyuan Xingsi( 青原行思), a result of genealogical writing since the 9th century, was constructed into the local identity in this process.The economic base of Qingyuan si, like many others in Song-Yuan Jizhou, however, lied in donations in exchange for a sacrifice hall built in or adjacent to the monastery. The first two centuries of Ming was a gloomy time for Buddhism. Founding emperor Hongwu thrust a wedge between monks and officials to prevent conspiracy. The Jiajing period witnessed calamitous strikes to Buddhist monasteries in a movement to demolish 'illicit temples', together with anti-Buddhist edicts issued by the Jiajing Emperor. Yangming scholars and local officials alike actively participated in tearing down and confiscating land of 'illict temples', among which was Qingyuan si. In the meantime, the rise of Yangming school made Qingyuan si a prominent site of Yangming huijiang (learning and discussing meetings), turning it into a Yangming Academy and spiritual center of scholarship in Ji'an since the 1530's. In the Buddhist revival driven by inner court forces and a nationwide fever for Buddhism out of political anxiety, the third and fourth generations of Yangming scholars in Ji'an demonstrated great enthusiasm in restoring Buddhist monasteries. During the remaining years of Ming, gentry families of Ji'an, connected by scholarship and marriage, showed consistency in monastic patronage under which Qingyuan si managed to remove Yangming halls, restore Buddhist constructions and reacquire much land. Moreover, donation to the monastery then became a sphere largely exclusive to a privileged literati group as a result of its elite tradition formed in the Jiajing era. Early Qing Qingyuan si served as a shelter for Ming loyalists. The Ming-Qing transition cracked down some old patronal literate families of Qingyuan si by war. However, under the protection of supportive local officials, surviving gentry families and students, the monastery benefited from two decades of peaceful time due to a mild political climate before late 1670s. Former Ming high officials were invited abbots, land was redeemed, and labor service was relieved. The reopened Qingyuan huijiang once again made it a focal place of intellectual activities.
