Buddhism in Japan

History of Buddhism (Japanese仏教, Bukkyo, literally Buddhist teaching ) in Japan can be roughly divided into five periods: (1) the period since its introduction to the end of the Nara period ( 6 Jh.bis 784 ) characterized by the formation of the first Buddhist state and the so-called six Nara schools, (2) the Heian period ( 794-1185 ), marked by the rise of the Shingon and Tendai school, (3 ) the Japanese middle Ages ( 1185 to about 1600), marked by the emergence of new schools and upheavals, (4) the Tokugawa period ( 1600-1868 ) with increased state control and the spread of the Danka system ) and ( 5) modernism from 1868 with the separation of Shinto and Buddhism ( Shinbutsu - Bunri ) and the Aufkommenen new groups.

The religious practice of most Japanese was, and by a syncretism of many traditions marked (see Shinbutsu - shugo ), but until the Meiji period dominated Buddhism on the indigenous traditions. In the years 1868-72 then in the course of the separation of Buddhism and Shinto ( Shinbutsu - Bunri ) Buddhist statues, paintings and relics and Buddhist priests, the worship of Shinto deities ( Kami ) were banned from the Shinto shrines and Buddhist temples prohibited. At the same time you created on regional forms of organization for the shrines and laid the foundations for the Shinto as a homogeneous, national religion. However, the daily living of the population retained all sorts of old habits. Although many families belong to a particular Buddhist school and a temple that direction especially connected ( Danka system), but has, with a few exceptions (eg Nichiren school ) had no effect on visits to other temples and shrines, including the worship of their respective deities.

3.1 Tendai shū
3.2 Shingon shū

4.1 Amidistische schools 4.1.1 Jōdo shū
4.1.2 Jōdo Shinshu

4.2.1 Soto shū
4.2.2 Rinzai shū
4.2.3 Obaku shū
4.2.4 Fuke Shuu

Early Chinese traditions

The Chinese "Book of Liang Dynasty " ( Liang shū, 635 ) calculated that out in five monks from Gandhara 467 over the sea to the land Fusang (Chinese扶桑, Japanese Fuso ), which is interpreted as a territory in the Japanese Archipelago:

Fusang is above 20,000 Li east of the kingdom Dahan in the east of China. (...) In ancient times the people of Fusang knew nothing of the Buddha's teaching, but in the second year of the reign currency Da Míng ( = 458 ) of the Previous Song Dynasty five monks were traveling out of the country Jibin ( Kashmir = ) from Gandhara by Fusang, Buddha's teachings brought, fonts and images circulated and propagated to retreat from the world. Finally, the customs changed ( in Fusang ). [Note 1]

From the introduction of Buddhism to the end of the Nara period

The introduction of Buddhism in Japan is certainly dated from 552, when monks from the Korean kingdom of Baekje came to Nara. After all sorts of disputes among influential clans, Buddhism began to spread a few years later, when Empress Suiko and Crown Prince mythical Shōtoku aroused the interest of the imperial family to the new religion. In 607 an imperial embassy was sent to the Sui Dynasty in China, to obtain copies of the Sutras. Over time, the number of Buddhist clergy, which is why we introduced spiritual ranks and hierarchies, including the important ranks grew Sojo (僧正) and SOZU (僧都). The early Japanese sources show all kinds of restrictions. Ordinations presuppose a state permit, the number of new monks was established. In the year 627, there were 46 Buddhist temples in Japan with 816 monks and 569 nuns.

This state regulated and also used to strengthen the system of rule by the state Buddhism flourished in the Nara period ( 710-784 ) under the Tennō Shōmu moved. This was not only to ordain, but also prompted the construction of the Todai Temple ( Todai -ji) in the capital Nara and various provincial temples for the protection of the country. In his efforts towards the Kegon and Ritsu schools also were introduced and assigned to the Todai Temple with four other well-established schools. In these "Six schools in the southern capital " (南都六宗, Nanto rokushū, also Nanto rikushū ) it concerns:

As far as the meager source position suggests, these are not schools with a clear demarcation, but rather to " study groups." The temple looked for a chance to win scholar-monk who knew in several schools of thought.

Ritsu

Founded by Dào Xuan (道宣, jap cans, 596-667 ) in China around 650, and this direction by the Chinese monk Jiàn Zhen (鉴真, Japanese Ganjin ) was mediated in 753 to Japan. This Hinayana Buddhism assigned school dealt particularly with the Vinaya, ie the monastic rules in the Tripitaka (Japanese Taishō Shinshu Daizōkyō ). As a basic text the manufactured around the year 400 are "four kinds of rules of conduct " (四分律, Japanese Shibun - ritsu ), a Chinese transmission of Vinayapitaka by the monk Buddhayaśa (仏陀耶舎, Japanese Butsudayasha ). Major Japanese representative of this trend are Eizon (1201-1290) and his pupil Ninshō ( 1217-1303 ).

Jōjitsu shū

The basic text of the imported 600-625 " school the realization of the truth " is the philosopher of the Indian Harivarman wrote "Discourse to the establishment of truths" ( Skt. Satyasiddhi - Sastra, chines. Chengshi LUN jap Jōjitsu - ron). Mediated by Japan Chinese translation was made by a native of Kucha monk scholars Kumarajiva. The text goes especially to the so-called " Four Noble Truths " one. According to him, the dharma ( phenomena ) are only existent than words.

In Japan, held this direction as an independent school only briefly at the beginning of the 8th century. The Satyasiddhi - school is considered a spin-off of Sautrantika that is associated with the Indian Nikaya Buddhism. It rejects the third part or basket of the Buddhist Pali Canon, the Abhidharma, from which was not accepted as a " word of the Buddha."

Kusha shū

In the Nara period ( 710-784 ) introduced from China to Japan, this school (倶舎宗) initiated its name from the " Treasury of dogmatics " (Japanese Abidatsuma - kusha - ron). This text ( Skt. Abhidharma - kosa ) was written by the Indian philosopher Vasubandhu in the fourth or fifth century, and from this well commented ( skt.Abhidharma - kosa - bhāṣyam ). The Chinese translation ( 651-54 ) goes back to the pilgrim monk Xuán Zang. The content comprehensive text provides particularly the teachings of Sarvastivada and Sautrantika before detail, which he tends to the position of the latter. In the year 793 this direction went on ( Hosso Shuu ) in the Hosso school.

Sanron shū

The "School of the three discourses " (三论宗, chines. Sanlun - Zong, Japanese Sanron Shuu ) has its roots in the school of the " Middle Way " ( Madhyamaka ) of Mahayana Buddhism. She came early 7th century to Japan and built, as its name indicates, in three discourses or discussions ( Skt. Sastra, Japanese ron) on: (1) the " discourse on the Middle Way " ( Skt. Madhyamaka Sastra, Japanese Churon ), (2 ) the " discourse to the Twelve additions " ( skt. Dvādaśa Nikāya - Sastra, Japanese Jūnimon - ron) and (3) the " discourse in a hundred verses " ( skt. Sata Sastra, jap. Hyaku - ron). The first, created in the 4th century text is a comment on Nagarjuna's " verses of the Middle Way " ( Mula -Madhyamaka Karika ). The authorship is disputed. The second text comes from the Indian philosopher Nāgārjuna (Japanese Ryuju ), the third of its students Aryadeva (Japanese Daiba ). The Chinese translation of the Sanskrit was made by a native of the Central Asian kingdom of Kucha monk scholars Kumarajiva (Japanese Kumarajū ).

The "School of the three discourses " radicalized the logic of Tetralemma and postulates that phenomena are neither truly existent nor absolutely non-existent, but are characterized by the absence of permanence and substance. She reached Japan at the beginning of the 7th century by the Korean monks Hyeja (恵慈, Japanese Eji ), Hyechong (慧聡, Japanese ESO) and Hyegwan (慧灌, Japanese Ekan ) brought to Japan.

Hosso shū

The Yogacara schools (瑜伽行派, jap.Yugagyō -ha ) build on early Indian Buddhist thought, which for the most part of the Indian Patriarch Vasubandhu (Japanese Seshin ) and his older half-brother Asanga had been developed. They are also " Only Awareness schools " ( Skt. Vijñanavada ) are called because of their postulate that all phenomena are merely manifestations of the Spirit which is the true reality only insofar turn to, as he remains irrelevant.

The Hosso school (about: School of Dharma properties ) was (, jap Genjo玄奘) founded around 630 by the Chinese monk Xuanzang and about 653-660 by the Japanese monk Dosho (道昭), and the China of Xuanzang Kui Ji had been instructed, common in Japan. In the main text of this direction, Xuang Zang " discourse that everything is consciousness" (成唯识论, Japanese Jōyuishiki - ron), it is in much of a transfer of the of the Brahmin scholars Dharmapala (护法, Jap Goho ) written text Vijñaptimātratā - siddhi - Sastra. This school postulates, among other things, the concept of " memory or primary consciousness" (阿頼耶识, Japanese arayashiki, also无没识, mumotsushiki ), a kind of individual and karma formative in constant change begriffenes continuum forces, which is the way the experience of the world determined by a living being.

The Hosso school was the gender of the Fujiwara connected and had its headquarters in the family temple of this mighty clan. From here, they also controlled in the centuries after the move of the rulers according to Heian - kyō ( Kyoto ) with the province.

Kegon shū

From Dùshùn (杜顺; jap Dojun ) (" School glorifying flowers "华厳宗, Japanese Kegon Shuu ) 736 by the Korean monk Simsang ( in China founded Zong 600 under the name of Huayan, the teachings of the Kegon school were brought审祥, Japanese Shinsho ) to Japan. This is the only school in the Nara period, relying on a sutra, the Kegongyō (华厳経, skt. Avatamsaka - sūtra ) founded. The text legitimized rulers who promote Buddhism, and promises them protection and prosperity. The school received strong support from the Tennō Shōmu moved, which made her the Todai Temple and build it ruined the state budget.

Heian period

In the early Heian period came the esoteric or tantric Buddhism ( Vajrayana; Chinese Mizong ,密宗, Japanese Mikkyo ,密教) by the monks Saicho and Kūkai to Japan from China.

Tendai shū

The Tiandai School (天台宗, chines. Tiantai zong, Japanese Tendaishū ) was founded around 550 in China by Zhi yǐ (智顗, Japanese Chigi ). In the year 804, the Japanese monk traveled Saicho (最澄) to the monastery of Mount Tiantai in China. After his initiation, he returned 805 with a large number of sutras and commentaries to Japan. The main text of his school, the Lotus Sutra (法华経, Japanese Hokkekyō ) serves. However Saicho also included the study and practice of Vajrayana with a focus on the Mahavairocana Sutra (Japanese Dainichikyō ,大日経) a.

Shingon shū

As Saicho set out in 804 at the head of an official delegation to China, in his tour group of thirty -year-old monk Kūkai was (空海). He studied in Chang'an, capital of the Chinese Tang Dynasty ( today's Xi'an ), the esoteric Buddhism in Huìguǒ (Japanese Keika ). After his initiation, and the death of Huìguǒ Kūkai returned to Japan, where he managed the Shingon school (真言宗, Japanese Shingon Shuu ) to establish itself as an independent school of thought. Kūkai took two lines of teaching: a, which was based on the Mahavairocana Sutra (Japanese Dainichikyō ), and another based on the Vajrashekhara (Japanese Kongōchōgyō ,金刚顶経) builds. In this school, the concrete world the supreme reality dar. target practice is supported by an esoteric ritualism "Buddha Will ".

Kamakura, Muromachi period and modern times

In the Kamakura period most influential schools came on. The teachings of the Pure Land, which were disseminated by preachers such as Genshin and illustrated by monks such as honing, place their emphasis on salvation through faith in Amitabha. They have grown to the largest Buddhist schools in Japan ( and Asia ) and found mainly in the simple folk distribution. In contrast, the philosophically oriented Zen schools were taken mainly in the upper layers of society and thus exerted a strong influence on Japanese culture.

Amidistische schools

Jōdo shū

The root of this is the direction in the 5th century by the Chinese monk Hui Yuan (慧远, Japanese Eon ) established " the Pure Land " (净土宗, chines. Jìngtǔzōng, Japanese Jōdo Shuu ). It was 1175 by the Tendai school entstamme friar honing (法然) common in Japan. In the center of their teaching trust in the transcendent Buddha Amitabha (Japanese Amida阿弥陀) and the hope is for a rebirth in the " Pure Land " ( Skt. Sukhāvatī ), a realm of existence outside of the cycle of birth and rebirth ( Skt. samsara ) where all the conditions for attainment of Buddhahood are given. From this school emerged today the larger school of Jōdo Shinshu in the 13th century. Among the texts of the " Sutra of Infinite Life " plays (无量寿経, Japanese Muryojukyō ) play an important role, in practice the nembutsu (念仏, chines. Niànfó, " mindfulness of Buddha " ) called invocation of Amida.

Jōdo Shinshu

The "True School of the Pure Land " (净土真宗, Jōdo Shinshu ) is one of four new schools of the Kamakura period. It was founded by Shinran (亲鸾) and in the 15th century by Rennyo (莲如) further developed. The Jōdo the shū related school relies on the Sutra of the Land of Bliss ( Skt. Sukhâvatîvyuûhasûtra, Japanese Amida - kyō ,阿弥陀経). In the center of their teaching is confidence in the transcendent Buddha Amitabha (Japanese Amida阿弥陀) and hope for a rebirth in his " Pure Land ".

Zen schools

The in China from about the 5th century created, influenced by Taoism Chán (禅, Japanese Zen) derives its name from the Sanskrit word Dhyna (Chinese Chán'na ,禅那) from which about the same as " state of meditative absorption " means. The word Zen master ( Zenji ) already appears in Japanese writings of the Nara period, for all non- official ordained persons was used at that time but who practiced Buddhist rituals. Independent Zen schools (禅宗, Zen Shuu ) were not invented until the 12th century.

Soto shū

The Soto school refers to the Chinese Chan Patriarch Dongshan Liangjie (洞山良价, Japanese Tozan Ryokai ) and his pupil Cáoshān Benji (曹山本寂, Japanese Sosan Honjaku ) whose names appear in the school's name (曹洞宗, chines. Caodong Zong, Japanese Soto Shuu ) was received.

The Japanese monk Dogen (道玄) brought the teachings of this school from China to Japan and founded in 1243 the Eihei Temple ( Eihei -ji). The second main temple Soji -ji was opened in 1321 Keizan Jokin (莹山绍瑾). The school emphasizes the inherent Buddha nature of all beings and the identity of practice and enlightenment and puts a great emphasis on the meditative practice of " just sitting" (只管打坐, Japanese shikantaza ) or zazen (座禅). Especially the Prajnaparamita Sutras comes to great weight.

Rinzai shū

The name of this school goes to its founder, the Chinese monk Linji Yìxuáni (临济义玄, Japanese Rinzai Gigen ) back. Which arose in the 9th century teachings and practices were brought to Japan in the 12th century by the Japanese Tendai monk Eisai Myōan (usually shortened to Eisai明庵栄西, ). The Rinzai school (临济宗, chines. Linji Zong, Japanese Rinzai Shuu ) exerted a great influence on Japanese culture about their tea ceremony ( sado ), their garden design and the rigorous practical exercises, in addition to sitting meditation ( zazen ), the meditative walking (経行, chines. JingXing, Japanese Kinhin ) and the meditative physical work (作务, Japanese Samu ) include.

Obaku shū

This Zen school, which has close ties to the Rinzai school, was built by the Chinese monk Yǐnyuán Longqi (隠元隆琦, Japanese Ingen Ryuki ) founded. At the age of 64 years, he was invited to Japan in 1654 and ended up with many Chinese students and craftspeople in Nagasaki. 1661, he was given permission to take his seat in a temple in Uji, the temple he located the name of the Chinese mountains Huangbo (黄檗, Japanese Obaku ) Wànfúsì (万福寺, Japanese Mampuku -ji ) announced. The teachings are - like that of Chan Buddhism by the Song period insgemein - syncretistic and comprise the copied from the Amitabha Buddhist practice of the nembutsu as the mantra and dharani of Tantric Buddhism.

Fuke Shuu

According to tradition, the Fuke school ( Fuke Shuu ,普化宗) was a movement within the Japanese Zen Buddhism, based on the Chinese Chan master and monk Pǔhuà, (普化, Japanese Fuke ) convened and in 13 to have been brought. century by Shinji Kakushi (心地覚心) to Japan. Your establishment as an independent school was, however, until the 17th century. The accompanying her wandering monks were called first komosō (荐僧, " straw mat monks " ), later Komuso (虚无僧, " monks of emptiness "). As headquarters of the RYOHO Temple (铃法寺, Ryoho -ji) in the province of Musashi, the Ichigatsu Temple (一月寺, Ichigatsu -ji ) in the Province Shimousa and Myōan Temple (明暗寺, Myōan -ji) were Shirakawa, Kyoto. The loose form of organization and the restless wandering life of many followers, among whom were many masterless samurai, and awoke again the suspicion of the Tokugawa authorities, in 1847 the temple broke up and assumed the monks of the Rinzai school. 1871 banned the new Meiji government, the Fuke school by Cabinet decision. As far as can be seen from the source location, the study of the scriptures played a subordinate role. A central importance came to the music with the bamboo flute shakuhachi. This should result in conjunction with a high level of concentration to enlightenment, which is why it is also called " blowing Zen" (吹禅, Japanese suizen ).

Nichiren Buddhism

The schools of Nichiren Buddhism appeal to the monk Nichiren (日莲, "Sun - Lotus " ) and his first proclaimed in 1253 teachings. Nichiren saw the Lotus Sutra (妙法莲华経, Myoho renge - kyō; abbreviated法华経, Hokkekyō ) the only perfect expression of the true teachings of Shakyamuni ( Siddhartha Gautama ) and introduced the mantra Nam (u ) Myoho rengekyō (南无妙法莲华経) in the center of his practice. Nichiren, who came from the Tendai school had even intended any foundation. Official schools of Nichiren Buddhism came to only since the 19th century: first, the traditionally minded " Nichiren School" ( Nichiren shū ) and 1912, the "True Nichiren School" ( Nichiren Shoshu ). Other denominations followed as the Soka Gakkai ( "Value creators Company"), Rissho Kōseikai ( " Society for erection of legal and interpersonal relationships " ) and Reiyūkai ( " Society of Friends of the spirits ") that the group of "new religions " ( Shin - shūkyō ) are assigned. " > [ Note 2 ]

Chronology

654: Dosho leads the Hosso Shuu (Chinese Faxiang ) in Japan.
736: Bodhisena leads the Kegon - Shuu (Chinese Huayan ) in Japan.
753: Ganjin leads the Ritsu - Shuu (Chinese Lü, Vinaya ) in Japan.
807: Saicho leads the Tendai Shuu (Chinese Tiantai zong ) in Japan.
816: Kūkai founds the Shingon shū.
1175: Honing guides the Jōdo Shuu ( Pure Land ) in Japan.
1191: Eisai leads the Rinzai Shuu (Chinese Linji ) in Japan.
1227: Dogen Soto leads the shū (Chinese Caodung ) in Japan.
1253: Nichiren announced after ten years of study for the first time his teachings.
1654: Ingen leads the Obaku - Shuu (Chinese Huangbo ) in Japan.

151862