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 Kōen (1262–1317) and his role in developing the consecrated ordination, which is still performed today. Later essays introduce Jitsudō 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.

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.