Modern Japanese Buddhist monks of all denominations differ from those in other Asian countries because they frequently marry, drink alcohol, and eat meat. This has caused Buddhist scholars and practitioners generally to assume that early Japanese monastics had little interest in precepts and ordinations. Some medieval Japanese exegetes, however, were obsessively concerned with these topics as they strove to understand what it meant to be a Buddhist. This landmark collection of essays by Paul Groner, one of the leading authorities on Tendai Buddhism, examines the medieval Tendai School, which dominated Japanese Buddhism at that time, to uncover the differences in understanding and interpreting monastic precepts and ordinations. Rather than provide an unbroken narrative account—made virtually impossible due to the number of undated apocryphal texts and those lost in the numerous fires and warfare that beset Tendai temples as well as the difficulties of tracing how texts were used—Groner employs a multifaceted approach, focusing on individual monks, texts, ceremonies, exegetical problems, and institutional issues. Early chapters look at a major source of Tendai precepts, the apocryphal Brahma’s Net Sutra; the Tendai scholar Annen’s (b. 841) interpretations of the universal bodhisattva precept ordination and the historical background of his commentary on the subject; Tendai perfect-sudden precepts and the Vinaya; and the role of confession in the bodhisattva ordination. Groner goes on to discuss the Lotus Sutra, another key text for Tendai precepts, and the monk K�en (1262–1317) and his role in developing the consecrated ordination, which is still performed today. Later essays introduce Jitsud� Ninkū’s (1307–1388) system of training by doctrinal debate and his commentary on ordinations; doctrinal discussions of killing; and Tendai discussions among several lineages on whether the precepts can be lost or violated. Many of the issues discussed in the volume—particularly how to distinguish various types of Buddhist practitioners and how to conduct ordinations—continue to preoccupy Tendai monks centuries later. The book concludes with an examination of the effects of early Tendai precepts on modern practice.

Huineng (638–713), author and hero of the Platform Sutra, is often credited with founding the Southern school of Chan Buddhism and its radical doctrine of "sudden enlightenment." However, manuscripts discovered at Dunhuang at the beginning of the twentieth century reveal that the real architect of the Southern school was Huineng’s student Shenhui (684–758). An ardent evangelist for his master’s teaching and a sharp critic of rival meditation teachers of his day, Shenhui was responsible for Huineng’s recognition as the "sixth patriarch," for the promotion and eventual triumph of the sudden teaching, and for a somewhat combative style of Chan discourse that came to be known as "encounter dialogue." Shenhui’s historical importance in the rise and success of Chan is beyond dispute, yet until now there has been no complete translation of his corpus into English. This volume brings together John McRae’s lifetime of work on the Shenhui corpus, including extensively annotated translations of all five of Shenhui’s texts discovered at Dunhuang as well as McRae’s seminal studies of Shenhui’s life, teachings, and legacy. McRae’s research explores the degree to which the received view of the Northern school teachings is a fiction created by Shenhui to score rhetorical points and that Northern and Southern teachings may have been closer to one another than the canonical narrative depicts. McRae explains Shenhui’s critical role in shaping what would later emerge as "classical Chan," while remaining skeptical about the glowing image of Shenhui as an effective mentor and inspired revolutionary. This posthumously published book is the fulfillment of McRae’s wish to make Shenhui’s surviving writings accessible through carefully annotated English translations, allowing readers to form their own opinions.

With more than 5,000 entries totaling over a million words, this is the most comprehensive and authoritative dictionary of Buddhism ever produced in English. It is also the first to cover terms from all of the canonical Buddhist languages and traditions: Sanskrit, Pali, Tibetan, Chinese, Japanese, and Korean. Unlike reference works that focus on a single Buddhist language or school, The Princeton Dictionary of Buddhism bridges the major Buddhist traditions to provide encyclopedic coverage of the most important terms, concepts, texts, authors, deities, schools, monasteries, and geographical sites from across the history of Buddhism. The main entries offer both a brief definition and a substantial short essay on the broader meaning and significance of the term covered. Extensive cross-references allow readers to find related terms and concepts. An appendix of Buddhist lists (for example, the four noble truths and the thirty-two marks of the Buddha), a timeline, six maps, and two diagrams are also included. Written and edited by two of today's most eminent scholars of Buddhism, and more than a decade in the making, this landmark work is an essential reference for every student, scholar, or practitioner of Buddhism and for anyone else interested in Asian religion, history, or philosophy. * The most comprehensive dictionary of Buddhism ever produced in English * More than 5,000 entries totaling over a million words * The first dictionary to cover terms from all of the canonical Buddhist languages and traditions--Sanskrit, Pali, Tibetan, Chinese, Japanese, and Korean * Detailed entries on the most important terms, concepts, texts, authors, deities, schools, monasteries, and geographical sites in the history of Buddhism * Cross-references and appendixes that allow readers to find related terms and look up equivalent terms in multiple Buddhist languages * Includes a list of Buddhist lists, a timeline, and maps * Also contains selected terms and names in Thai, Burmese, Vietnamese, Lao, Khmer, Sinhalese, Newar, and Mongolian

One of the most important and celebrated works of premodern Korean prose fiction, Kumo sinhwa (New Tales of the Golden Turtle) is a collection of five tales of the strange artfully written in literary Chinese by Kim Sisup (1435-1493). Kim was a major intellectual and poet of the early Choson dynasty (1392-1897), and this book is widely recognized as marking the beginning of classical fiction in Korea.The present volume features an extensive study of Kim and the Kumo sinhwa, followed by a copiously annotated, complete English translation of the tales from the oldest extant edition. The translation captures the vivaciousness of the original, while the annotations reveal the work's complexity, unraveling the deep and diverse intertextual connections between the Kumo sinhwa and preceding works of Chinese and Korean literature and philosophy. The Kumo sinhwa can thus be read and appreciated as a hybrid work that is both distinctly Korean and Sino-centric East Asian. A translator's introduction discusses this hybridity in detail, as well as the unusual life and tumultuous times of Kim Sisup; the Kumo sinhwa's creation and its translation and transformation in early modern Japan and twentieth-century (especially North) Korea and beyond; and its characteristics as a work of dissent. Tales of the Strange by a Korean Confucian Monk will be welcomed by Korean and East Asian studies scholars and students, yet the body of the work-stories of strange affairs, fantastic realms, seductive ghosts, and majestic but eerie beings from the netherworld-will be enjoyed by academics and non-specialist readers alike.

This book is a translation and study of the Vajrasamadhi-Sutra and an examination of its broad implications for the development of East Asian Buddhism. The Vajrasamadhi-Sutra was traditionally assumed to have been translated from Sanskrit, but some modern scholars, principally in Japan, have proposed that it is instead an indigenous Chinese composition. In contrast to both of these views, Robert Buswell maintains it was written in Korea around A.D. 685 by a Korean adept affiliated with the East Mountain school of the nascent Chinese Ch'an tradition. He thus considers it to be the oldest work of Korean Ch'an (or Son, which in Japan became known as the Zen school), and the second-oldest work of the sinitic Ch'an tradition as a whole. Buswell makes his case for the scripture's dating, authorship, and provenance by placing the sutra in the context of Buddhist doctrinal writings and early Ch'an literature in China and Korea. This approach leads him to an extensive analysis of the origins of Ch'an ideology in both countries and of the principal trends in the sinicization of Buddhism. Buddhism has typically been studied in terms of independent national traditions, but Buswell maintains that the history of religion in China, Korea, and Japan should be treated as a whole. Originally published in 1989. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Robert Buswell, a Buddhist scholar who spent five years as a Zen monk in Korea, draws on personal experience in this insightful account of day-to-day Zen monastic practice. In discussing the activities of the postulants, the meditation monks, the teachers and administrators, and the support monks of the monastery of Songgwang-sa, Buswell reveals a religious tradition that differs radically from the stereotype prevalent in the West. The author's treatment lucidly relates contemporary Zen practice to the historical development of the tradition and to Korean history more generally, and his portrayal of the life of modern Zen monks in Korea provides an innovative and provocative look at Zen from the inside.

Korea has one of the most diverse religious cultures in the world today, with a range and breadth of religious practice virtually unrivaled by any other country. This volume in the Princeton Readings in Religions series is the first anthology in any language, including Korean, to bring together a comprehensive set of original sources covering the whole gamut of religious practice in both premodern and contemporary Korea.

The book's thirty-two chapters help redress the dearth of source materials on Korean religions in Western languages. Coverage includes shamanic rituals for the dead and songs to quiet fussy newborns; Buddhist meditative practices and exorcisms; Confucian geomancy and ancestor rites; contemporary Catholic liturgy; Protestant devotional practices; internal alchemy training in new Korean religions; and North Korean Juche ("self-reliance") ideology, an amalgam of Marxism and Neo-Confucian filial piety focused on worship of the "father," Kim Il Sung.

"Religions of Korea in Practice" provides substantial coverage of contemporary Korean religious practice, especially the various Christian denominations and new indigenous religions. Each chapter includes an extensive translation of original sources on Korean religious practice, accompanied by an introduction that frames the significance of the selections and offers suggestions for further reading. This book will help any reader gain a better appreciation of the rich complexity of Korea's religious culture.

This book is a translation and study of the Vajrasamadhi-Sutra and an examination of its broad implications for the development of East Asian Buddhism. The Vajrasamadhi-Sutra was traditionally assumed to have been translated from Sanskrit, but some modern scholars, principally in Japan, have proposed that it is instead an indigenous Chinese composition. In contrast to both of these views, Robert Buswell maintains it was written in Korea around A.D. 685 by a Korean adept affiliated with the East Mountain school of the nascent Chinese Ch'an tradition. He thus considers it to be the oldest work of Korean Ch'an (or Son, which in Japan became known as the Zen school), and the second-oldest work of the sinitic Ch'an tradition as a whole. Buswell makes his case for the scripture's dating, authorship, and provenance by placing the sutra in the context of Buddhist doctrinal writings and early Ch'an literature in China and Korea. This approach leads him to an extensive analysis of the origins of Ch'an ideology in both countries and of the principal trends in the sinicization of Buddhism. Buddhism has typically been studied in terms of independent national traditions, but Buswell maintains that the history of religion in China, Korea, and Japan should be treated as a whole. Originally published in 1989. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.