continue from previous...
He learned the teachings of esoteric Buddhism and all of the secret doctrines from priest Keika in Tang, then came back to Japan and founded the Shingon-sect.
In 823, when Emperor Saga granted Touji temple to him, he decided that it would become a dojo for the purpose national protection.
Until he passed away in Mt. Koya in 835, he not only propagated but also carried out social welfare projects, such as building a bridge.
The esoteric Buddhism that Kuukai learned had a big impact on the Japanese Buddhist society, the court nobles and other monks who visited him with the desire to learn.
The esoteric Buddhism that Kuukai learned had a big impact on the Japanese Buddhist society, the court nobles and other monks who visited him with the desire to learn.
Saichou, who had founded the Tendai-sect earlier, was also one of them.
Thus, the esoteric Buddhism Kuukai brought back and taught went on to become the main type of Heian Buddhism.
The main concept of the Shingon-sect was ‘Mandala’ (曼荼羅), which is a spiritual and ritual symbol in Hinduism and Buddhism, representing the Universe.
The main concept of the Shingon-sect was ‘Mandala’ (曼荼羅), which is a spiritual and ritual symbol in Hinduism and Buddhism, representing the Universe.
Kuukai brought back two mandalas from China and they became central to Shingon rituals:
the Mandala of the Diamond Realm (金剛界曼荼羅), representing Buddha’s wisdom, and
the Mandala of the Womb Realm (胎蔵曼荼羅), representing mercy.
On each Mandala, many Buddhas are drawn and in the center of each Mandala is Dainichi Nyorai Buddha (Mahavairocana).
Dainichi Nyorai is central to Shingon esoteric teachings and has many virtues.
Each virtue is assigned roles and appears under various Buddha forms such as Amida Nyorai, Fudou Myouou, or Jizou to save people.
Therefore, all the other Buddhas are regarded as representatives of Dainichi Nyorai.
In temples of the Shingon-sect, not only various Buddha forms, but also numerous Gods are worshipped because they believe that there is a great “cosmos” encompassing all religion and thought, with Dainichi Nyorai being its center.
In temples of the Shingon-sect, not only various Buddha forms, but also numerous Gods are worshipped because they believe that there is a great “cosmos” encompassing all religion and thought, with Dainichi Nyorai being its center.
The Mandala accurately depicts how the Shingon-sect views the universe and the world’s place in it. In fact, Gods, people, animals and various other creatures take a place beside the Buddhas on the Mandala, which indicates our place in that universe.
The Mandala depicts each one of us living separate and different lives, but everything in the world is connected and everyone lives with marvelous fate; ‘Goen (ご縁)’.
Overall, Heian Buddhism was Buddhism for the aristocracy to gain happiness in this world through observance of the Buddhist teachings, whereas Nara Buddhism was for the Imperial Court to protect its nation through the study of Buddhism.
Then, it moved on to Kamakura Buddhism which preached salvation to ordinary people.
Kamakura Buddhism
Photo by In The Bay Area
At the end of Heian period, the samurai class started increasing its power while the regency held by nobility declined and the political or financial powers were no longer stable.
Along with that, the desire for salvation increased among common people.
Furthermore, despotic acts by armed priest, repeated wars, and natural disasters, including epidemics and fires, intensified pessimism and people became more and more open to the possibility of Mappou (末法), which is the end of the World where only Buddha’s teachings remain and where people can never obtain enlightenment.
Because of this uncertainty, Kamakura Buddhism was widely accepted by many common people.
After Minamoto no Yoritomo established the Kamakura Bakufu (feudal regime) and the era turned into the Kamakura period, the center of politics moved from Kyoto to Kamakura.
After Minamoto no Yoritomo established the Kamakura Bakufu (feudal regime) and the era turned into the Kamakura period, the center of politics moved from Kyoto to Kamakura.
The region developed and the influential clans in the new samurai class interacted with each other. In response to such social changes, new movements also emerged in the Buddhist society.
Its intents were aimed in two main directions:
Going back to the origin, or in other words, restoring religious precepts and practicing Zen.
Seeking for a new form of Buddhism as well as breaking off relations with old Buddhism.
Going back to the origin, or in other words, restoring religious precepts and practicing Zen.
Seeking for a new form of Buddhism as well as breaking off relations with old Buddhism.
Under the influence of China (the Sung Dynasty), the first direction initiated the revival of the old Buddhism movement in Nara (Nanto) and succeeded in establishing the Zen-sects in Japan such as the Rinzai and Soutou sects.
The second direction also led to the founding of new sects such as Hounen’s Joudo-sect, Shinran’s Joudo-shin-sect, and Nichiren’s Nichiren-sect.
Zen-Sects
Photo by Bermi Ferrer
Zen-sects encompass the forms of Buddhist teachings through which one can achieve self-enlightenment through meditation and self discipline.
In the Kamakura period, the Rinzai-sect and the Soutou-sect were introduced from China one after the other.
The lineage of Rinzai-Zen began with Eisai who crossed the sea to China (Sung), was influenced by esoteric Buddhism, brought it back to Japan and then founded the Rinzai-sect.
Just as Hounen had, Eisai came under pressure from the Kamakura Shogunate at first, but he later established a closer relationship with them and ended up getting their support.
After Eisai, Dougen traveled to China (Sung) and brought Soutou-Zen back to Japan.
He is also known as the writer of the Shobogenzo (正法眼蔵) meaning “The Treasury of the Eye of True Teaching”, in which his profound philosophy is described.
Dogen’s Soutou-sect regarded training by itself as a way to implement enlightenment and emphasized the concept of shikantaza (只管打坐), which in Japanese is a term for “zazen” and it means “to do nothing but sit”.
On the other hand, Eisai’s Rinzai-sect practiced a method of Zen religious meditation called Kanna-Zen (看話禅/Zen Talks), the practice which attempts to awaken one’s self awareness through the study of a textbook called the Kouan(公案).
There is also another Zen sect called Oubaku which is believed to have begun in 1654 (Edo Period) by Ingen from China. It’s basically an eclectic blend of both the Rinzai and Soutou sects, using both sitting meditation (zazen) along with working with the Koan-textbook as a methodology to break away from conventional analysis.
There is also another Zen sect called Oubaku which is believed to have begun in 1654 (Edo Period) by Ingen from China. It’s basically an eclectic blend of both the Rinzai and Soutou sects, using both sitting meditation (zazen) along with working with the Koan-textbook as a methodology to break away from conventional analysis.
Jodo-Line Sects
The Jodo-sect was established in the age when Mahayana Buddhism emerged in India.
The Jodo-sect was established in the age when Mahayana Buddhism emerged in India.
In Japan, the word spread from Mt. Hiei outward and the result was the establishment of Hounen’s Joudo-sect, Shinran’s Joudo-shin-sect, Ryounin’s Yuuzuu-nenbutsu-sect, and Ippen’s Ji-sect.
These sects insist that people can’t be saved by conventional self-reliance.
Only by praying (Nenbutsu/念仏) to Buddha (南無阿弥陀仏/Namuamidabutsu) while trusting in Tariki (他力), which means Buddha’s power, can they be saved.
They aimed at making everyone, including the bad, go to Jodo (translates to ‘Pure Land’—>Nirvana) after death and become a part of Buddha by achieving enlightenment in the world after life, in spite of already having attained enlightenment in the Final Dharma Age, AKA the end of the World.
Nichiren-Sect
Photo by Hajime Nakano
The establishment of the Nichiren-sect was the last form of Buddhism to be brought forth out of the Kamakura period.
Nichiren Buddhism is believed to have been founded in 1253 and the Kamakura period ended in 1333.
In this period, there had been a succession of calamitous events, such as famines and epidemics. Furthermore, a crisis in foreign relations caused by the Mongol invasions of Japan enhanced societal anxiety again.
Given such a historical backdrop, Nichiren believed in the Lotus Sutra as suitable teachings for Mappo, the end of the World, and insisted that chanting the Nichiren mantra (南無妙法蓮華経/Namu-Myouhou-renge-kyo) is the right way for a Buddhist to achieve salvation.
Alright, so we’ve just completed a basic lesson in Japanese Buddhism. Was it easy to understand for you?
If not, you can be honest like I am about to be.
This topic was a little difficult for me and it took me a while to convince myself to tackle this article. In the end, I’m glad I did.
As I mentioned at the beginning, around 85 million people are considered Buddhists in Japan. However, Buddhism does not directly or strongly affect the everyday lives of ordinary Japanese people. Although most funerals are usually carried out in a Buddhist way and many households keep a small house altar in order to pay their respects to their ancestors, more and more people, myself included, are losing interest in Buddhism. This is especially common amongst the younger generations. Believe it or not, there are monks who do things like rap about Buddhism to attract young people to Buddhism. There is even a monk bar which was established for the same purpose. It seems a little strange, but I think it’s pretty cool.
I’m not sure if my monk friend is doing such extraordinary things at the moment, but remember, we are going to explore his real monk-life in the next article and I’m pretty sure you’re ready for it if you read all this!
As I mentioned at the beginning, around 85 million people are considered Buddhists in Japan. However, Buddhism does not directly or strongly affect the everyday lives of ordinary Japanese people. Although most funerals are usually carried out in a Buddhist way and many households keep a small house altar in order to pay their respects to their ancestors, more and more people, myself included, are losing interest in Buddhism. This is especially common amongst the younger generations. Believe it or not, there are monks who do things like rap about Buddhism to attract young people to Buddhism. There is even a monk bar which was established for the same purpose. It seems a little strange, but I think it’s pretty cool.
I’m not sure if my monk friend is doing such extraordinary things at the moment, but remember, we are going to explore his real monk-life in the next article and I’m pretty sure you’re ready for it if you read all this!
Related Posts:
- An interesting read – The Real Japanese Monk’s Guide
- Lotuschef at Play – True Acharya Test
- The Equality of Tantrayana and Sutrayana
- Marici Mantra – Avoiding a Land and Mud Slide
- The Secret Empowerment I Received
Bonus Wallpapers!
No comments:
Post a Comment