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Although Indian and Tibetan versions of tantric Buddhism are increasingly recognized, the East Asian variations on this practice remain largely overlooked. The only book to present the entire breadth of tantric Buddhism in East Asia, this collection remedies that situation with 12 key essays drawn from rare sources. Organized into four sections--China and Korea, Japan, Deities and Practices, and Influences on Japanese Religion--the book brings together a "critical mass" of scholarship, with the potential to create a sea change in the understanding of this subject
Encounters, networks, identities and diversity are at the core of the history of Buddhism. They are also the focus of Buddhist Encounters and Identities across East Asia, edited by Ann Heirman, Carmen Meinert and Christoph Anderl. While long-distance networks allowed Buddhist ideas to travel to all parts of East Asia, it was through local and trans-local networks and encounters, and a diversity of people and societies, that identities were made and negotiated. This book undertakes a detailed examination of discrete Buddhist identities rooted in unique cultural practices, beliefs and indigenous socio-political conditions. Moreover, it presents a fascinating picture of the intricacies of the regional and cross-regional networks that connected South and East Asia.
A comprehensive overview of the study of Buddhist ethics in the twenty-first century.
This ambitious work offers a transnational account of the deity Shinra Myōjin, the “god of Silla” worshipped in medieval Japanese Buddhism from the eleventh to sixteenth centuries. Sujung Kim challenges the long-held understanding of Shinra Myōjin as a protective deity of the Tendai Jimon school, showing how its worship emerged and developed in the complex networks of the East Asian “Mediterranean”—a “quality” rather than a physical space defined by Kim as the primary conduit for cross-cultural influence in a region that includes the Yellow Sea, the Sea of Japan (East Sea), the East China Sea, and neighboring coastal areas. While focusing on the transcultural worship of the deity, Kim engages the different maritime arrangements in which Shinra Myōjin circulated: first, the network of Korean immigrants, Chinese merchants, and Japanese Buddhist monks in China’s Shandong peninsula and Japan’s Ōmi Province; and second, that of gods found in the East Asian Mediterranean. Both of these networks became nodal points of exchange of both goods and gods. Kim’s examination of temple chronicles, literary writings, and iconography reveals Shinra Myōjin’s evolution from a seafaring god to a multifaceted one whose roles included the god of pestilence and of poetry, the insurer of painless childbirth, and the protector of performing arts. Shinra Myōjin and Buddhist Networks of the East Asian “Mediterranean” is not only the first monograph in any language on the Tendai Jimon school in Japanese Buddhism, but also the first book-length study in English to examine Korean connections in medieval Japanese religion. Unlike other recent studies on individual Buddhist deities, it foregrounds the need to approach them within a broader East Asian context. By shifting the paradigm from a land-centered vision to a sea-centered one, the work underlines the importance of a transcultural and interdisciplinary approach to the study of Buddhist deities.
Soon after the inception of Buddhism in the sixth or fifth century B.C.E., the Buddha ordered his small band of monks to wander forth for the welfare and weal of the many, a command that initiated one of the greatest missionary movements in world religious history. But this account of a monolithic missionary movement spreading outward from the Buddhist homeland of India across the Asian continent is just one part of the story. The case of East Asian Buddhism suggests another tale, one in which the dominant eastward current of diffusion creates important eddies, or countercurrents, of influence that redound back toward the center. These countercurrents have had significant, even profound, impact on neighboring traditions. In East Asia perhaps the most important countercurrent of influence came from Korea, the focus of this volume. Chapters examine the role played by the Paekche kingdom in introducing Buddhist material culture (especially monastic architecture) to Japan and the impact of Korean scholiasts on the creation of several distinctive features that eventually came to characterize Japanese Pure Land Buddhism. The lives and intellectual importance of the monks Sungnang (fl. ca. 490) and Wonch’uk (613–696) are reassessed, bringing to light their role in the development of early intellectual schools within Chinese Buddhism. Later chapters discuss the influential teachings of the semi-legendary master Musang (684–762), the patriarch of two of the earliest schools of Ch’an; the work of a dozen or so Korean monks active in the Chinese T’ient’ai tradition; and the Huiyin monastery.
In the first or second century CE, Chinese officials began to hear rumours of a powerful new deity somewhere in the far off ‘western region’. Golden hued, able to fly through the air, and of superhuman size, he was the source of unspeakable power. The Chinese Emperor sent out an exploratory expedition, images of the Buddha began to appear at court, and thus began the gradual spread of Buddhism through East Asia; from India to China, Korea, Vietnam and Japan. This book presents an up-to-date introduction to Buddhism in East Asia, taking a timely regional focus and covering history, geography and culture, doctrine and texts, practice and tradition. Written by a leading scholar, it surveys the field by means of vivid and accessible explanations made readily understandable by features such as boxed summaries, charts and timelines, a glossary, further reading lists and illustrations. The regional focus and the stress on practice and material culture is in tune with contemporary research in the field and brings the East Asian Buddhist world enjoyably to life.
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.
Buddhist temples in Southeast Asia are centers for the preservation of local artistic traditions. Chief among these are manuscripts, a vital source for our understanding of Buddhist ideas and practices in the region. They are also a beautiful art form, too little understood in the West. The British Library has one of the richest collections of Southeast Asian manuscripts, principally from Thailand and Burma, anywhere in the world. It includes finely painted copies of Buddhist scriptures, literary works, historical narratives, and works on traditional medicine, law, cosmology, and fortune-telling. Buddhism Illuminated includes over one hundred examples of Buddhist art from the Library’s collection, relating each manuscript to Theravada tradition and beliefs, and introducing the historical, artistic, and religious contexts of their production. It is the first book in English to showcase the beauty and variety of Buddhist manuscript art and reproduces many works that have never before been photographed.
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 book examines the Buddhist responses to the Neo-Confucian critiques of their tradition. It presents full translations of two dominant Buddhist apologetic essays—the Hufa lun, written by a Chinese politician, and the Yusŏk chirŭi non, authored by a Korean monk.