The Influence of Buddhism on Japan - Essay Example

The Influence of Buddhism on Japan Buddhism has definitely had an impact on Japanese politics and culture throughout the centuries since it was introduced. Buddhist philosophy has changed over the years, but still influenced Japanese culture. Three major eras are the Nara period, the Heian period, and the post-Heian period. These three eras will show how Buddhist philosophy changed and the influences the changes have had on Japan. Buddhism came to Japan through contact with China and Central Asia in the 5th century. The Japanese government was not sure about Buddhism at first. An example was the ruler Soga. When China sent sacred scrolls and a statue of Buddha, Soga was pleased (du Bary, et al, 101). Soga worshiped the Buddha until a pestilence broke out, then convinced that the Buddha was bad luck, disposed of the statue (du Bary, et al, 101). This early period was named the Nara period. The Chinese brought Buddhist schools, six sets to be exact (du Bary, et al, 103). “There were traditionally six schools of Buddhism in Nara Japan: Ritsu (Vinaya), Jojitsu (Satyasiddhi), Kusha (Abhidharma) Sanron (Madhyamika), Hosso (Yogacara), and Kegon (Hua-yen)” (Powers, 103-107). Although the Buddhism of this period impacted the government and politics of Japan, the philosophy was not sound. The priests had official duties to pray for the Japanese government (Blacker, 81). This type of Buddhism did not provide anything to the ordinary Japanese citizen, which were uneducated (Hall, 26). This led to uneducated priests arising from the Japanese public. These priest were ordained, with no formal training. This mixed Buddhist and Taoist facets, tainting the Buddhism brought from China. Estoteric Buddhism was introduced in the late Nara period to Japan from China (du Bary, et al, 124). Only later in the Heian period did a true form of Japanese Buddhism emerge. This emergence would lead into the Heian period. This type of Buddhism was created by the Japanese citizens to fit their culture and the Imperial way of ruling. The Heian period saw a change in philosophy. Schools teaching different Buddhist theories began opening all across Japan. Tiantai in China, the Tendai school was founded by Zhiyi in China, c. 550 AD (du Bary, et al, 124). In 804 Saichō traveled to China to study at the Tiantai teachings, at Mount Tiantai (du Bary, et al, 124). He also studied the practice of the Vajrayana, with emphasis on the Mahavairocana Sutra (du Bary, et al, 124). The primary text of Tiantai is Lotus Sutram but when Saichō established his school in Japan he incorporated the study of Vajrayana. The Kamakura period to this day saw the emergence of the Amidist Pure Land schools, which were promoted by Genshin and Honen. This sect believed in salvation through faith in Amitabha (Hall, 70). This remains the largest group in Japan today. The Amidist Pure Land tends to be more philosophical than some of the other sects. Zen schools are also very popular. Unlike Amidist Pure Land, Zen is anti-philosophical and anti-theoretical. Zen is based on the teachings of Buddha Siddhartha Gautama and Mayhayana Buddhist philosophy (Lu). A core practice of Zen is the seated meditation, which is the posture of the Buddha statue posture. Supposedly Buddha achieved enlightenment by sitting in this position under a tree. This posture promotes concentration which is part of the Eightfold path taught by Buddha. Buddhas fundamental teachings, the Eightfold Path, the Four Noble Truths, the idea of dependent origination, the five precepts, the five aggregates, and the three marks of existence, make up important elements of the perspective that Zen takes for its practice. Today Zen Buddhism is the fourth largest sect in Japan. However, it is the most popular with the West. In Japan, Buddhist art started to develop as the country converted to Buddhism in 548 CE. Some tiles from the Asuka period, the first period following the conversion of the country to Buddhism, display a strikingly classical style, with ample Hellenistic dress and realistically-rendered body shape characteristic of Greco-Buddhist art (Bell). The effect on the Japanese culture ran deep. Works of art incorporated a variety of East Asia influences, Japanese Buddhist became varied in its expression. Greco-Buddhist art remain to this day but, such as the Hercules inspiration behind the Nio guardian deities in front of Japanese Buddhist temples, or representations of the Buddha reminiscent of Greek art such as the Buddha in Kamakura (Du Bary, et al, 19). Buddhism changed the course of the Japanese culture into a unique form of expression taken from other cultures. Japanese aristocrats were easily influenced by Buddhism. They adopted the philosophy as their own. The Japanese aristocrats and Imperial family from the beginning started building temples at first in Nara, then Heian. Japanese are very superstitious, so they tend to believe that the more temples that were built, the better off the government and culture would be. The Buddhist temples became a show of faith to the Japanese elite. An example of the influence of Zen was on the shogunate that took over in the 1100. Zen became a favorite among the aristocrats. The religion of the newly formed shogunate was Zen Buddhism. A more radical form of Buddhism was Nichiren Buddhism, created by the monk Nichiren, which praised the Lotus Sutra (du Bary, et al, 208). Nichirens teaching was often revolutionary. The shogun did not trust him. When Nichiren said that the Mongols were to invade Japan, the shogun exiled him (du Bary, et al, 208). However, the Mongol horde did invade. Nichiren Buddhism is the second largest sect in Japan today. Splinter groups, Nichiren-shu, Nichiren Sho-shu, and Soka Gakkai, formed from Nichiren Buddhism. The Soka Gakkai is the political party which makes up the conservative Buddhist New Komeito Party, Japans third largest political party. Another example of how a new philosophy of Buddhism impacted Japanese culture and politics. All of the Buddhist sects allow Shinto to be mixed with Buddhism, even though the religions have conflicting views. This fosters superstitious ritual and beliefs that allow for Buddhist philosophies to grow. The mixture of religions allow for growth that makes the influence uniquely suited to the Japanese culture. It also allows for diverse worshipers. If one sect does not suit a citizen, Buddhism does not have to be abandoned. Another sect could be the answer to a dissatisfied worshiper. Buddhism is not rigid, like most Western religions. Maybe that is why the Japanese embraced Buddhism so wholeheartedly. Buddhist philosophy has changed over the centuries, but the impact on Japanese culture and politics remains a constant. Since being introduced to Japan, Buddhism has influenced Japanese society, almost as much as Japan has influenced Buddhism. References Bell, David. Chushingura and the Floating World: The Representation of Kanadehon Chushingura in Ukiyo-e Prints. UK: Japan Library, 2001. Blacker, Carmen. The Divine Boy in Japanese Buddhism. Cambridge: Cambridge University, n.d. De Bary, W. T., Donald Keene, George Tanabe and Paul Varley. Sources of Japanese Tradition, Volume I. USA: Colombia University Press, 2001. Hall, John. Japan from Prehistory to Modern Times. USA: Bantam, 1971. Lu, David. Japan: A Documentary History. New York: ME Sharp, 1996. Powers, John (2000). "Japanese Buddhism". A Concise Encyclopedia of Buddhism 1. Oxford: Oneworld Publications. 103-107. Walthall, Anne. Japan: A Cultural, Social, and Political History. USA: Houghton Mifflin Company, 2005. Watts, Jonathan S. A Brief Overview of Buddhists NGOs in Japan. Japanese Journal of Religious Studies. 31(2). Read More