Kukai, more commonly known by the honorific Kobo Daishi, was one of the great characters in the development of Janpanese culture. He was active in literature, engineering, calligraphy, and architecture and is represented in this work in terms of his major effort--the introduction of esoteric Buddhism from China, which resulted in the formation of the Shingou sect still active in Japan. Eight of his works are presented here.

Saicho (767-822), the founder of the Tendai School, is one of the great masters of Japanese Buddhism. This edition, which includes a new preface by the author, makes available again a classic work on this important figure’s life and accomplishments. Groner’s study focuses on Saicho’s founding of the great monastic center on Mount Hiei, the leading religious institution of medieval Japan, and his radical move to adopt for purposes of ordination the Mahayana bodhisattva precepts--a decision that had far-reaching consequences for the future of Japanese Buddhist ethical thought, monastic training and organization, lay-clerical relations, philosophical developments, and Buddhism-state relations.

The great Buddhist priest Kûkai (774-835) is credited with the introduction and establishment of tantric -or esoteric -Buddhism in early ninth-century Japan. In Ryûichi Abé examines this important religious figure -neglected in modern academic literatu

This book explores mind-body philosophy from an Asian perspective. It sheds new light on a problem central in modern Western thought. Yuasa shows that Eastern philosophy has generally formulated its view of mind-body unity as an achievement a state to be acquired--rather than as essential or innate. Depending on the individual's own developmental state, the mind-body connection can vary from near dissociation to almost perfect integration. Whereas Western mind-body theories have typically asked what the mind-body is, Yuasa asks how the mind-body relation varies on a spectrum from the psychotic to the yogi, from the debilitated to the athletic, from the awkward novice to the master musician. Yuasa first examines various Asian texts dealing with Buddhist meditation, kundalini yoga, acupuncture, ethics, and epistemology, developing a concept of the "dark consciousness" (not identical with the psychoanalytic unconscious) as a vehicle for explaining their basic view. He shows that the mind-body image found in those texts has a striking correlation to themes in contemporary French phenomenology, Jungian psychoanalysis, psychomatic medicine, and neurophysiology. The book clears the ground for a provocative meeting between East and West, establishing a philosophical region on which science and religion can be mutually illuminating.

Joseph Kitagawa, one of the founders of the field of history of religions and an eminent scholar of the religions of Japan, published his classic book Religion in Japanese History in 1966. Since then, he has written a number of extremely influential essays that illustrate approaches to the study of Japanese religious phenomena. To date, these essays have remained scattered in various scholarly journals. This book makes available nineteen of these articles, important contributions to our understanding of Japan's intricate combination of indigenous Shinto, Confucianism, Taoism, the Yin-Yang School, Buddhism, and folk religion. In sections on prehistory, the historic development of Japanese religion, the Shinto tradition, the Buddhist tradition, and the modem phase of the Japanese religious tradition, the author develops a number of valuable methodological approaches. The volume also includes an appendix on Buddhism in America. Asserting that the study of Japanese religion is more than an umbrella term covering investigations of separate traditions, Professor Kitagawa approaches the subject from an interdisciplinary standpoint. Skillfully combining political, cultural, and social history, he depicts a Japan that seems a microcosm of the religious experience of humankind.

In a pioneering study, David Shaner uses the resources of phenomenology to penetrate Buddhist philosophy in terms of Kūkai and Dōgen. In addition to this original and rigorous methodology, his work offers insights into some fundamental difficulties intrinsic to comparative studies. The problem of the relation between body and mind is a prime example. Shaner's observations shed a brilliant light on these traditional antinomies as they may be resolved or, more accurately, dissolved when seen in their appropriate contexts. In addressing these issues, the study also contributes to the understanding of common features that underlie the various doctrines of Japanese Buddhism. This work will appeal to both East and West phenomenologists, philosophers interested in the mind-body problem, scholars of comparative philosophy, and students of Japanese philosophy and religion.

Pamela D. Winfield offers a fascinating juxtaposition and comparison of the thoughts of two pre-modern Japanese Buddhist masters, Kukai (774-835) and Dogen (1200-1253) on the role of imagery in the enlightenment experience.