1 Buddhism Comes to Japan Jeffrey L. Richey, Ph.D. REL 232 Religions of China and Japan Berea College Fall 2004.

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Buddhism Comes to Japan

Jeffrey L. Richey, Ph.D.

REL 232

Religions of China and Japan

Berea College

Fall 2004

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SOURCES OF JAPANESE BUDDHISM

Buddhism introduced during 500s CE by:

1. Korean immigrants2. Korean missionaries3. Korean and Japanese

diplomats Functions of Buddhism in

early Japan:1. Instrument of diplomacy2. Vehicle of civilization3. Symbol of political power

Early Japanese Buddhism includes Confucian and Shintô elements

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NARA (710-794) AND HEIAN (794-1192) BUDDHISM

During Nara period, Chinese-influenced Buddhism is practiced almost exclusively by monks at court

Nara = “politicization” and “intellectualization”

In order to escape influence of Nara monasteries, imperial capital is moved to Heian (modern Kyoto), but monasteries in Heian soon eclipse court in power

Heian = “esotericization” Honji suijaku 本地重跡 theory

of Buddhist-Shintô relations product of Heian

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TENDAI 天台 (Chinese Tiantai)

Founded by Saicho 最澄 　 (767-822), Japanese monk who studied in China

Based on Chinese Tiantai, but unique in synthesis:1. Lotus Sutra doctrine2. Chan meditation3. Vajrayana ritual4. Pure Land chanting5. Vinaya discipline

Center at Mt. Hiei 比叡 becomes powerful base of anti-imperial protest, sometimes military in nature

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SHINGON 眞言 (Chinese Zhenyan)

Founded by Kukai 天海 (774-835), Japanese monk who studied in China

Based on Chinese Zhenyan, it teaches a ten-stage theory of progressive Buddha-consciousness

Uses mandalas (diagrams), mantras (chants), and mudras (gestures) to facilitate Buddha-consciousness

Based at Mt. Koya 高野 Only surviving Vajrayana form

in Japan today

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Late Heian caricature of Buddhist monks

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KAMAKURA (1192-1338) BUDDHISM

Military dictator (shogun 將軍 ) presides over unstable coalitions of feudal lords (daimyo 大名 ) and their retainers (samurai 侍 )

Imperial rule in Kyoto weak Two unsuccessful invasions by

Yuan 元 (Mongol) China (1274, 1281)

Apocalyptic belief in mappo 未法 (“last days of the dharma”) leads to interest in “single-practice” approaches

Kamakura period is one of “popularization” and “schismatization”

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Kamakura depiction of Buddhist hells

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JODO 淨土 (PURE LAND) Founded by Honen 法然 (1133-

1212), Tendai monk, who teaches that cultivation of karmic merit through nembutsu 念佛 (recitation of name of Amida Buddha 阿彌陀佛 ) brings rebirth in Pure Land

Honen’s emphasis on jiriki 自力 (self-power) rejected by Shinran 親鸞 (1173-1263), who teaches that only Amida’s tariki 他力 (other-power) of Amida can save

Shinran’s Jodo Shinshu 淨土眞宗 (True Pure Land) now dominant in Japan

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NICHIREN 日運 (1222-1282) Ex-Tendai monk Exiled twice (1260-1263, 1271-

1274) for mappo-inspired opposition to state

Emphasis on jiriki through “Three Secret Teachings” of Lotus Sutra:

1. Eternal Buddha = Buddha-nature in all

2. Title of Lotus Sutra overcomes ignorance and reveals Buddha-nature

3. Chanting Lotus Sutra enables realization of hongaku 本學 (original enlightenment)

Opposes all other forms of Buddhism as false

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RINZAI ZEN 臨濟禪 Introduced by Eisai 熒西 (1141-

1215) from China, but also influenced by Tendai-Shingon esotericism and Neo-Confucianism

Unpopular at court, but popular among samurai

Kensho 見性 (seeing one’s true nature) achieved by jiriki:

1. Vajrayana visualization2. nembutsu recitation3. zazen 坐禪 (seated meditation)4. koan 公案 (riddles)

Hugely influential on Japanese arts and literature

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SÔTÔ ZEN 曹狪禪 Introduced by Eisai’s student

Dôgen 道元 (1200-1253) from China

Unpopular among samurai, but popular with peasants and women

Rejected koan training in favor of zazen alone as means of realizing hongaku

Criticized other forms of Buddhism as impure and inauthentic

Dôgen established Eiheiji 水平寺 as Sôtô monastery

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