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Buddhism in Japan

Buddhism in Japan. Japan: Overview . Buddhism from Korea/China by 6 th century Again, local spirit cults important: the kami - Buddhas and bodhisattvas the highest kami Prince Shotoku (7 th century) and the “all-embracing Lotus Sutra” – a need for unity

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Buddhism in Japan

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  1. Buddhism in Japan

  2. Japan: Overview • Buddhism from Korea/China by 6th century • Again, local spirit cults important: the kami - Buddhas and bodhisattvas the highest kami • Prince Shotoku (7th century) and the “all-embracing Lotus Sutra” – a need for unity • Unifying force and state religion for 6 centuries and dominated Confucianism up to Tokugawa Shogunate (17th century)

  3. Artistic Style • Aesthetics of the tea ceremony, rock gardens, bonsai “sculpture” • Shingon/Vajrayana (Ninja/Ninjitsu): “Sumptuous” • Tendai/Ti’en-tai and Zen/Ch’an (samurai/bushido): Sparse • Doctrine of “Original Awakening” of Hua-yen now applied to nature • Equation of Emperor with Maha Vairocana – a.k.a Dainichi

  4. Japan: Nara Period 552-794: Prince Shotoku and the Korean Connection • King Syongmyong of Paekche (552): sent statues and sturas to Japanese court • Soga clan: domination of Buddhist Korean clan and Prince Shotoku (572-622), “founder of Japanese Buddhism” • Studies with Korean Hye-cha, imports artisans etc. to Japan from Korea • Turns face to China: diminution of Korean connections

  5. Japan: Nara Period 552-794 the China connection • Kusha (Abhidharmakosha), Sanron (Sanlun/Madhyamaka), Jojitsu (satyasiddhi ) – curriculum studies mostly • Hosso (Fa-hsiang, Yogacara) – large sect • Emergence of the Fujiwara clan in Heian Period paves way for direct Chinese influence • Buddhism limited mostly to court • Sport hunting stopped, vegetarianism

  6. Japan: Heian Period (804-1185): • Capitol moved to Kyoto • Mt. Hiei: Saicho a.k.a Dengyo Daishi 767-822) • Sought true Vinaya • Sent to China – studied Chen-yen – stayed with ekayana and T’ien-t’ai school • Unifying force in Japan • Replace Buddha Dharma Sangha with Amitabha, Lotus Sutra, Kuan-yin -Jap. Kannon

  7. Japan: Heian Period (804-1185): • Kukai a.k.a Kobo Daishi 774-835: • Chen-yen – Shingon: Direct teaching of Dharmakaya Buddha – beyond words of sutras • Integration of micro-, macro- and mesocosm with Dainichi • Ten stages culminating in merger with Dharmakaya Dainichi – from Goat, child and fearless, to Hinayana on up

  8. Beginnings of tantra:an etymological review • The union of the Sun and Moon, the Diamond and the Lotus, the Male and the Female = Wisdom and Compassion  - from the “Right-handed” Shingon Japanese side

  9. Dainichi = Maha Vairocana = the Great Sun Buddha

  10. Mantra, Mandala, Mudra - the three bodily actions • 1. Mantra Ritual chants to motivate the mind to focus on awakening • 2. Mandala Ritual images to concentrate the mind • 3. Mudra Ritual hand gestures symbolizing aspects of Buddhist doctrine

  11. Speech, Mind, Body the corresponding "three mysteries" • 1. Mantra: The mystery of speech This indicates the microcosmic, resonating aspect of reality • 2. Mandala: The mystery of mind This points to the mesocosmic level of reality, we experience the world in our minds • 3. Mudra: The mystery of body This reveals the macrocosm, the embodied aspect of the universe

  12. Japan: Heian Period (804-1185): • Kuya 903-972: Emergence of Jodo or “Happiness” (Pure Land) Buddhism • Degenerate age of Mappo • No one could be saved by themselves • By end of Heian (Shinran), separate sect

  13. Japan: Kamakura Period (1185-1333) Dogen • Triumph of the warriors and the bakufu system (shogunate) • Capital moved to Kamakura • Eisai (1141-1215): Brought Ch’an from Lin-chi tradition to Japan • Dogen Kigen (1200-1253): travels to China lead to “dropping away of body and mind.” • “Think No-thinking” – founds Soto School • Shikantaza – questioning thought, not just seeking flow • Demolishes disputes about transmission inside or outside the scriptures; quotes from “Hinayana” texts

  14. Japan: Kamakura Period (1185-1333): Shinran • Jodo Shin Shu – Sukhavati or “Happiness” Buddhism • Dark age of Mappo – no one can save self, unlike in Golden Age of Buddhist India • Shinran (1173-1262): left Tendai school for exile with Jodo sectarians • Marries Kannon – and lives a lay life • Jiriki and tariki • only one nembutsu necessary • Evil ones closer to Amida • Eerily echoes Martin Luther: no salvation through “works” or merit, only “grace” • Muenzer and Zenran: “going too far”

  15. Japan: Kamakura Period (1185-1333): Nichiren • Nichiren (1222-1282): Saicho was right • But: wrong to include other doctrines • The Evil Happiness Buddhists: no more nien-fo, now daimoku

  16. Japan: Muromachi Period (1336-1603) • Rinzai Zen and the emergence of the Samurai: militias of other schools slaughtered • Tendai and Shingon wane • Zen influence pervades the culture: tea ceremony, No drama – nirvana in samsara • Peasants with pitchforks: suppression of Buddhist militia by Nobunaga • Hideyoshi: suppression of Christians • Tokugawa 1542-1616: capital at Tokyo

  17. Japan: Tokugawa Period (1603-1868) • Confucian-based ideology due to Buddhist disunity (viz. militias) • Nationalism: anti-Buddhist, pro-Shinto • Basho – haiku • Bushido – Confucian/Zen hybrid approach of the Samurai

  18. Meiji and Modernization1868-1945 • Meiji Period: modernization and the “New Rinzai” – anti-Buddhist, pro-Shinto peak • Samurai system dismantled • Orientals not “effeminate” • Suzuki • Olcott-san

  19. Japan: Post-war period (1945- ) • Sokagakkai • shakubuku • Samurai turn to business • Mitsubishi • Matsushita • Aum Shinri-kyo • Nishitani

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