The teachings of Buddha penetrated into Japan in the 6th century. and turned out to be a weapon in the acute political struggle of noble families for power. Already by the end of the 6th century. this fight was won by those who relied on Buddhism. Buddhism spread throughout Japan in the form of Mahayana and did a lot for the formation and strengthening of a developed culture and statehood there. Bringing with it not only Indian philosophical thought and Buddhist metaphysics, but also the traditions of Chinese civilization, the teachings of the Buddha contributed to the formation in Japan of an administrative-bureaucratic hierarchy and some of the fundamental principles of the system of ethics and law. It is noteworthy that in this area there was no emphasis, as was the case in China, on the unconditional authority of the wisdom of the ancients and on the insignificance of the individual before the opinion and tradition of the collective as a whole. On the contrary, already the “law of 17 articles” contained article ten, from which it was clear that each person can have his own opinions and beliefs, ideas about what is right and wise, although one should still act in accordance with the will of the majority. In this article, as if in embryo, important differences are visible that predetermined - along with a number of other factors - a different internal structure and different political destinies for Japan in comparison with China, to whose civilization it owes much.
In other words, within the framework of ancient Japanese civilization, Buddhist norms, even having undergone sinicization and Confucianization, turned out to be stronger, and it was they who played a significant role in laying the foundations of Japanese culture. Already from the 8th century. The influence of Buddhism also became decisive in the political life of the country, which was facilitated by the institution of the Inke, according to which the emperor, during his lifetime, was obliged to abdicate in favor of the heir and, having become a monk, rule the country as a regent.
In Japan, the number of Buddhist temples grew rapidly: in 623 there were 46. At the end of the 7th century. A special decree was issued to install altars and Buddha images in all official institutions. In the middle of the 8th century. It was decided to build the gigantic Todaiji Temple in the capital of Nara, and the central place in the temple was occupied by the 16-meter figure of the Buddha Vairochana, the gold for which was collected throughout Japan. Buddhist temples began to number in the thousands. Many schools of Buddhism have found their second home in Japan. Including those that did not survive or fell into decay on the mainland.
The Kegon sect, which formed and gained strength in the 8th century, turned the Todaiji temple of the capital, which belonged to it, into a center that claimed to unite all religious movements, including the rapprochement and synthesis of Buddhism with Shintoism. Based on the principle of honji suijaku, the essence of which was that Shinto deities are the same Buddhas in their next rebirths, the schools-sects of Japanese Buddhism (Shingon, Tendai, etc.) laid the foundation for the so-called “rebu Shinto” (“double the path of the spirits”), within the framework of which Buddhism and Shintoism, once at war, were to merge into a single whole. This movement had some success. Japanese emperors officially appealed to Shinto deities and temples with a request to assist in the construction of Todaiji and the erection of a statue of Wairochana. They also stated that they considered it their duty to support both Buddhism and Shintoism. Some revered kami (in much the same way as Taoist deities in China) were awarded the status of bodhisattva. Buddhist monks often took part in Shinto festivals and the like.
A special contribution to the rapprochement of Buddhism and Shinto was made by the Shingon sect, which spread at a relatively later time from India and was almost unknown in China. The founder of the sect, Kukai, placed the main emphasis on the cult of the Buddha Vairochana, who is perceived within the framework of this teaching as a symbol of the cosmic Universe. Through involvement in the cosmos and the cosmic graphic system of the Universe (mandala) with images of various Buddhas and Bodisattvas, a person became familiar with Buddhist symbolism and gained hope for enlightenment and salvation. The abundance of Buddhas and bodysattvas and the magical connection with them, many mystical rituals of the Shingon sect made it possible to bring Buddhism and Shintoism closer together, to identify Shinto deities personifying the forces of nature with the cosmic forces and Buddhas of Buddhism.
Having made the most important contribution to Shinto rebu, the Shingon sect declared the main Japanese kami avatars Avatar (Indian descent) - the incarnation of a deity into a mortal being in order to solve a certain task. various buddhas and bodysattvas, including Amaterasu, an avatar of the Buddha Vairochana. The Shinto deities of the mountains also began to be seen as incarnations of Buddhas, and this is what was taken into account when building large Buddhist monasteries there. Even many Shinto shrines were run by Buddhist monks. Only the two most important ones, in Ise and Izumo, maintained their independence. Over time, this independence began to be actively supported by the Japanese emperors, who saw Shintoism as a pillar of their influence. But this was already associated with the general weakening of the role of emperors in the political life of the country.
Six early schools of Japanese Buddhism during the Nara period (8th century)
Having received its initial development, early Japanese Buddhism took shape in six schools of the Nara period:
- · The first Buddhist school to penetrate Japan was Sanron-shu Madhyamika 625. Its teachings were based on three treatises that set out the philosophy of Madhyamika:
- 1. Madhyamika Shastra (Japanese chu-ron),
- 2. Dvadasha-mukha-shastra (Japanese: Junimon-ron),
- 3. Shata-shastra (Japanese: Hyakuron).
The central philosophical category of Sanron was “emptiness” (Shunya) as the original basis of the world, and the practical ideal for the adept was declared to be the “middle path” (chudo), that is, rejection of extremes. The school has not survived, but its teachings were absorbed by other schools.
- · The Hosso-shu school was founded by the Yogacara in 657 by the monk Dosho. Following the Yogacara tradition, it considered the phenomenal world to be unreal, only a creation of individual consciousness. The highest level of consciousness was equated with the absolute - alaya-vijnana, that is, “consciousness-storage”, in which the “seeds” of all ideas and ideas reside. The school is now represented by a small number of temples in Nara, Ikaruga and Kyoto.
- · The Kusha school of abhidharma, considered an offshoot of Sarvastivada, was brought to Japan in 660 from China by the monk Dosho; She devoted her main attention to the study of Vasubandhu’s philosophical treatise “Abhidharmakosha” (Kusya-ron in Japanese), of general Buddhist significance. The school is now represented through the only Kofuku-ji temple of the Hosso-shu school in Nara.
- · The Jojitsu school, considered an offshoot of Sautrantika, was brought to Japan in 673 and was perceived as an offshoot of Sanron. Her teachings were based on the work of Harivarman Satyasiddhi Shastra (Jojitsuron). The school has not survived.
- · The Risshu Vinaya school was founded by the Chinese monk Jianzhen, who arrived in Japan in 674. Its main focus was not on philosophical theories, but on the strict practical observance of the precepts of the monastic code of the Vinaya. The school is represented by one temple in Nara.
- · The Kegon-shu teaching, corresponding to the Chinese Huayan school, was brought in 736 by the Korean scientist Shinsho. The main text for this school was the Avatamsaka Sutra (Kegongyo), where the world appears as a perfect single and indivisible whole, and various signs interpenetrate each other, and thus the absolute and phenomenal levels do not oppose, but represent a single, inseparable “world” dharm." The school is represented by one temple in Nara.
These six schools originated or became most widespread during the Nara period (710-794), they seriously dealt with philosophical problems, which is why their influence on the minds of ordinary people was insignificant. During this period, schools were actively supported by the government, and the clergy also actively intervened in politics. Buddhism's tolerant attitude towards other teachings allowed it to peacefully coexist with the national religion of the Japanese - Shintoism. At the same time, the influence of the Buddhist clergy on court circles increased so much that it even prompted the emperor to move the capital from Nara to Heiankyo (modern Kyoto).
Hello, curious readers! Today you will learn about the oldest Japanese city - Nara, the main settlement of the prefecture of the same name in modern Japan. It is located on the island of Honshu.
Historical reference
The city of Nara was the capital of Nippon in the 8th century, from 710 to 784. Since then, this period in history has been referred to as the “Nara period.”
At that time it was called Heijō-kyō, which means “fortress of peace.” In ancient Japan, there was a tradition after the death of the emperor to move the capital to a “clean” place. She was transferred to Nara in accordance with the predictions of the soothsayers.
At that time, Buddhism received the status of a state religion in Japan. China had a great influence on its spread. Culture, writing, and the basics of urban planning were also borrowed by the Japanese from the Middle Kingdom.
How did Nara establish itself as the center of Buddhism in Japan? It was built in the likeness of the Chinese capital of that time - Xi'an. A wide street stretched from the emperor's palace. She divided the city into two parts.
The remaining streets were located at right angles to each other. This layout was convenient in case of street battles that could arise during feudal feuds.
The buildings were mostly one- or two-story, which was conducive to meditation. The beautiful nature also contributed to the spiritual growth of people: the city was surrounded by forested hills, Mount Wakakusa and Lake Biwa.
During this period, Japan was going through hard times. Let us briefly note that a large-scale smallpox epidemic broke out and several natural disasters occurred.
To protect the country and strengthen his power, Emperor Shomu decided to erect an unprecedentedly large statue of Buddha, which would patronize Nippon and strengthen the position of the ruler as a messenger of higher powers.
In a dream, Amaterasu, the sun goddess and patroness of Japan, from whom, according to legend, the imperial family on earth descended, appeared to him, and said that she was an avatar of Buddha Vairocana (aka Lochana, Rusyana and Dainichi Nyorai).
Construction of the main temple complex
The statue began to be erected in 744 by order of the emperor. The costs of its construction were so great that they devastated the imperial treasury.
The Bishop appealed to the population to assist in the construction of the statue of Buddha Vairocana. Even if the donor could only give a little, it was accepted with joy.
The Big Buddha is a huge bronze statue just over 16 meters high. His statue is not valuable from an artistic point of view, but is famous for its size and the amount of material that went into its manufacture.
Up to the shoulders, it is assembled from forty parts. The head and neck are cast in one mold 4 meters high. The hairpiece on the head consists of 966 curls. Buddha sits on a throne of lotus petals.
To imagine the scale of the statue, it is interesting to know this fact. In one of the columns of the temple above the floor there is a hole made, corresponding in size to the Buddha's nostril. It is believed that if you climb through it, you will find good luck and enlightenment.
The statue was placed in the wooden Daibutsuden - the hall of the great Buddha, which was the main building of Todai-ji, Nara's most famous Buddhist temple complex. The name of the temple means "Great Eastern Temple".
You could enter Todai-ji through the Nandaimon, as the huge wooden two-tiered gate is called. In their recesses on both sides stood the characteristic statues of fearsome guards.
The buildings of Todai-ji were laid out symmetrically, in the likeness of Chinese monasteries. One of them was Sesoin, at first grain was stored in it, and then it became a repository for imperial treasures. The complex includes the Nigatsu-do and Sangatsu-do halls.
Currently, in the hall with the statue there is a monk who writes wishes in special small books for tourists if they ask. You can also buy ceramic tiles there, write your name and donate to the temple.
The pavilion contains a model of the original temple. It was a third larger than the current one. At that time, it was adjacent to two 7-story pagodas, which were later destroyed.
The Big Buddha Hall is the largest wooden structure in the world. At the exit there is a picturesque statue of the bodhisattva Dzizo (Ksitigarbha). The Japanese believe that if you touch any part of his body, you will get rid of the pain in that place.
As soon as Buddha’s eyes were “opened” - he performed kaigen in 752, or, in other words, he was sanctified - pilgrims began to flock to him from everywhere. The former emperor himself and his family, about 10 thousand Japanese monks, several Chinese and one from India took part in this ceremony.
The Indian monk Bodhisen was invited to show respect for the land on which he appeared. It was he who was instructed to “open his eyes.”
With a brush with 12 cords, he painted the pupils, and Buddha “received his sight.” At the same time, those present at the celebration also held on to the cords.
The statue was declared an object of national veneration. Its copies were installed throughout the country in provincial churches.
Modern realities of Nara
Nara can be called an open-air museum. Most of its attractions are located in Nara Park, which is central.
A special feature of the city map is that literally at every step Buddhist temples alternate with Shinto temples, which are called shrines.
The story goes that in ancient times, the Kasuga-Haysha shrine invited four gods to the city to guard the newly-minted capital. Takemikazuki, the god of thunder and swords, was brought here by a deer. Deer symbolize messengers of the gods in Shinto.
Since then, the animals, considered the offspring of the famous deer, have been the calling card of the city. They roam freely in Nara Park.
In the vicinity of the park, at every corner, special food for them is sold - crackers. Some deer have learned to bow in order to be fed.
Every evening, at the signal of the trumpet, the animals gather in a pen. In the fall, deer's antlers are filed down to make it safer for tourists to interact with them.
In 2010, the city celebrated its anniversary – its 1300th anniversary. A mascot was invented for this event - a boy with deer antlers named Sento-Kun. The Japanese call Nara "the city of deer".
The most famous are the seven temples of the city of Nara - Nanto City Daiji. They represent different Buddhist schools. This:
- Todai-ji
- Kofuku-ji
- Yakushi-ji
- Toshodai-ji
- Gango-ji
- Saidai-ji
- Akishino-dera
The historic temples of Nara, marked in red, are UNESCO World Heritage Sites. Also under the protection of this organization are the Heijo Palace and the aforementioned Kasuga-Haisha idol.
Kasuga Haisha is the temple of the Fujiwara imperial family. It was built at the same time as the capital and was dedicated to the deity who guards it.
A large number of lanterns were used in the design of the shrine, both stone ones along the paths to the temple and bronze hanging ones. These lanterns were made possible thanks to donations from parishioners.
They are lit only twice a year. In mid-August, during the Chugen Mantoro Matsuri festival, about three thousand lanterns are lit. The ceremony is accompanied by music and dancing. The second Lantern Festival is held in February.
The emperor and the Japanese government regularly visit the shrine. Celebrations are organized here where you can listen to ancient Japanese ceremonial music and see national Japanese dances. These ideas help strengthen the national identity of the Japanese people.
Not far from the main building of the shrine there is a botanical garden. It contains about 250 plant species described in the Man'yoshu, the oldest Japanese poetry collection, which contains poems from the 4th to 8th centuries.
Conclusion
A large number of historical and architectural monuments attract tourists and pilgrims from all over the world to the city. And its gardens and parks, designed under the influence, allow you to get acquainted with the diverse traditions of Japanese garden art.
With this we say goodbye to you today. If you liked the material, recommend it for reading on social networks.
See you soon!
Open the door to the limitless space of the spirit
Tour to discover the origins of Japanese spirituality
The main religions of the Japanese are Buddhism and Shintoism. Buddhism was brought to Japan in the 6th century from the mainland. Buddhist temple in Japan is calledtera (寺). They worship various manifestations of Buddha and bodhisattvas. On the other hand, Shintoism is a native Japanese religion, an ideology with a pantheon of many gods. Shinto shrine isjinja (神社). There are countless numbers of both of them in Japan. Among them there are ancient Buddhist and Shinto temples and relatively new ones. Ancient temples are visited not only by true believers. The atmosphere of solemn contemplation and echoes of historical events attract many tourists here. Many of these temples are recognized as national treasures of the country.
Shinto shrines:
浅草寺 Sensoji
Located in Taito-ku Ward, Tokyo
Sensoji - the oldest Buddhist temple in Tokyo. It was a cultural mecca of the Edo era. To this day, the temple is surrounded by many restaurants and shops, and its paths are trampled by about 30 million pilgrims a year - life is in full swing. In the main pavilion of the temple "hondo" is the bodhisattva Avalokiteshvara, who personifies the beloved goddess Asakusa-kanon. The huge chochin lantern hanging from the kaminari lightning gate at the entrance to the temple complex is also widely known. The lantern, the symbol of the temple, is made of bamboo and paper.
永平寺 Eiheiji
village Eiheiji Prefecture Fukui
Eiheiji - the central temple of the Zen Buddhist sect Sotoshu, whose founder was the monk Dogen. The temple was built in the mid-13th century and since then has been the central educational institution of Zen Buddhism, which has raised many monks and gathered a huge number of believers. In total, there are about 15 thousand churches of this denomination in the country.
Eiheiji is located in a quiet area surrounded by sugi (cryptomeria) trees, some of which are 7 centuries old. The complex includes seven main shitidogaran temples and more than 70 shrines. Three Buddhas are prayed here - Gautama Siddhartha (shakanyorai), Maitreya Buddha (mirokubutsu) and Amida Buddha (amidabutsu).
東本願寺・西本願寺 Higashi Honganji / Nishi Honganji
This is the main complex of Shin Buddhism, a sect founded in the 13th century by the monk Shinran. During the period of civil strife "Sengoku" (15-16 centuries) the sect was divided, and by the 17th century two branches were formed - eastern and western: Higashi-Honganji and Nishi-Honganji. Nishi-Honganji was built on the present site in the late 16th century as a successor to the first Honganji Temple, founded in the mid-13th century. Higashi-Honganji was built in the early 17th century. In both temple complexes, many buildings and sutras are considered national treasures. Nishi Honganji is one of the cultural heritage sites of Kyoto and is registered with UNESCO.
高野山 Koyasan
Koyasan is the name of a mountain range in Wakayama Prefecture. The monk Kobo Daishi Kukai used this site for spiritual practice, which is why it became a sacred symbol of Buddhism in Japan. There are only 117 monasteries on the top of the mountain, some of which are very old. For example, Kongobuji, built back in the 9th century! This is the central temple of the Koyasan Shingonshu sect, which was founded by Kobo Daishi Kukai. There are special rooms at the temple where monks spend the night - shukubo. You can also stop here while traveling through historical places. You will also be offered to try the monastic vegetarian food - shojin-ryori.
戸隠神社 Togakushi-jinja
Nagano Prefecture Nagano
StoryTogakushi-jinja dates back over 2 thousand years. This temple is dedicated to the gods of the Japanese myth "Amanoiwato". There are five temples, each dedicated to a different god. On the territory of the monastery, in addition to the three-trunked cryptomeria "sambonsugi", which is already about 900 years old, there are groves of other ancient trees, the gloom of which evokes a special contemplative mood. Every seven years, a big festival takes place here - Shikinentaisai, where you can see a large palanquin.
伊勢神宮 Ise-jingū
Ise city, pref. Mie
Ise-jingu can be called the headquarters for about 80 thousand temples in Japan. The founding of the temple is described in Japan's oldest chronicle, the Kojiki. The temple is dedicated to Japanese gods - heroes of myths, including the sun goddess Amaterasu-omikami. Since ancient times, Ise-jingu has been called O-Ise-san - Mr. Ise. Tours to visit the Ise Temple are very popular. The buildings of the complex are rebuilt every 20 years, always reproducing the original form of the structure. In 2013, a new reconstruction of buildings in this temple complex is planned.
出雲大社 Izumo-taisha
The eastern part of Shimane Prefecture was formerly called Izumo and was considered the land where ancient Japanese gods live. The sanctuary is dedicated to the God of the big country - Okuninushi - the hero of Japanese myths. This is a favorite of the Japanese, with the popular nickname Daikoku-sama (Daikoku is a big country, sama is master). The temple's history goes back to Japan's oldest chronicle, the Kojiki, but the main structure, the honden, was built in the mid-18th century. Honden is made in the Taisha-zukuri style - the most ancient style of building Shinto shrines. Its height reaches 24 meters; this voluminous structure is considered a national treasure of the country.