While the Neo-Confucian critique of Buddhism is fairly well-known, little attention has been given to the Buddhist reactions to this harangue. The fact is, however, that over a dozen apologetic essays have been written by Buddhists in China, Korea, and Japan in response to the Neo-Confucians. Buddhist Apologetics in East Asia offers an introduction to this Buddhist literary genre. It centers on full translations of two dominant apologetic works—the Hufa lun (護法論), written by a Buddhist politician in twelfth-century China, and the Yusŏk chirŭi non (儒釋質疑論), authored by an anonymous monk in fifteenth-century Korea. Put together, these two texts demonstrate the wide variety of polemical strategies and the cross-national intertextuality of East Asian Buddhist apologetics.
Through a diachronic and comparative approach this book offers a comprehensive study of Zen Buddhist linguistic and rhetoric devices in China, Korea, and Japan. It draws a vivid picture of the complexity of Zen Buddhist literary production in interaction with doctrinal and ritual issues, as well as in response to the sociopolitical contexts.
Coping with the Future: Theories and Practices of Divination in East Asia offers insights into various techniques of divination, their evolution, and their assessment. The contributions cover the period from the earliest documents on East Asian mantic arts to their appearance in the present time. The volume reflects the pervasive manifestations of divination in literature, religious and political life, and their relevance for society and individuals. Special emphasis is placed on cross-cultural influences and attempts to find theoretical foundations for divinatory practices. This edited volume is an initiative to study the phenomena of divination across East Asian cultures and beyond. It is also one of the first attempts to theorize divinatory practices through East Asian traditions.
In this clear introduction to Buddhism, Keith Yandell and Harold Netland lay out the central metaphysical claims of this significant world religion and then offer a concluding chapter which offers an honest comparison with Christianity.
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
This volume makes available in English the seminal treatises in Korea's greatest interreligious debate of the fourteenth and fifteenth centuries. On Mind, Material Force, and Principle and An Array of Critiques of Buddhism by Confucian statesman Chŏng Tojŏn (1342–1398) and Exposition of Orthodoxy by Sŏn monk Kihwa (1376–1433) are presented here with extensive annotation. A substantial introduction provides a summary and analysis of the philosophical positions of both Neo-Confucianism and Buddhism as well as a germane history of the interactions between these two traditions in East Asia, offering insight into religious tensions that persist to this day. Translator A. Charles Muller shows how, from the time Confucianism and Buddhism met in China, these thought systems existed, along with Daoism, in a competing relationship that featured significant mutual influence. A confrontative situation eventually developed in China, wherein Confucian leaders began to criticize Buddhism. During the late-Koryŏ and early-Chosŏn periods in Korea, the Neo-Confucian polemic became the driving force in the movement to oust Buddhism from its position as Korea's state religion. In his essays, Chŏng drew together the gamut of arguments that had been made against Buddhism throughout its long history in Korea. Kihwa's essay met Neo-Confucian contentions with an articulate Buddhist response. Thus, in a rare moment in the history of religions, a true philosophical debate ensued. This debate was made possible based upon the two religions' shared philosophical paradigm: essence-function (ch'e-yong). This traditional East Asian way of interpreting society, events, phenomena, human beings, and the world understands all things to have both essence and function, two contrasting yet wholly contiguous and mutually containing components. All three East Asian traditions took this as their underlying philosophical paradigm, and it is through this paradigm that they evaluated and criticized each other's doctrines and practices. Specialists in philosophy, religion, and Korean studies will appreciate Muller's exploration of this pivotal moment in Korean intellectual history. Because it includes a broad overview of the interactive history of East Asian religions, this book can also serve as a general introduction to East Asian philosophical thought.
In Building Bridges between Chan Buddhism and Confucianism, Diana Arghirescu explores the close connections between Buddhism and Confucianism during China's Song period (960–1279). Drawing on In Essays on Assisting the Teaching written by Chan monk-scholar Qisong (1007–1072), Arghirescu examines the influences between the two traditions. In his writings, Qisong made the first substantial efforts to compare the major dimensions of Confucian and Chan Buddhist thought from a philosophical view, seeking to establish a meaningful and influential intellectual and ethical bridge between them. Arghirescu meticulously reveals a "Confucianized" dimension of Qisong's thought, showing how he revisited and reinterpreted Confucian terminology in his special form of Chan aimed at his contemporary Confucian readers and auditors "who do not know Buddhism." Qisong's form of eleventh-century Chan, she argues, is unique in its cohesive or nondual perspective on Chinese Buddhist, Confucian, and other philosophical traditions, which considers all of them to be interdependent and to share a common root. Building Bridges between Chan Buddhism and Confucianism is the first book to identify, examine, and expand on a series of Confucian concepts and virtues that were specifically identified and discussed from a Buddhist perspective by a historical Buddhist writer. It represents a major contribution in the comparative understanding of both traditions.
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 study of the Northern Song Chan monk Qisong and his writings on Chan lineage, this book offers new arguments about Buddhist patriarchs, challenges assumptions about Chan masters, and provides insight into the interactions of Buddhists and the imperial court.
