JAPANESE BUDDHISM

 
This is a brief introduction to Buddhism in Japan focusing on the main schools in Japan and terms the student is likely to encounter in the course of readings for HUM 310 Japan. It is not intended as a comprehensive look at Buddhism but is selective of material to assist the student in understanding the role of Buddhism in Japanese culture and society.
Buddhism was brought to Japan from China at different periods by various individuals whose studies and practice differ widely. Buddhism as practiced in Japan has been shaped by Japanese cultural practices and values and has developed differently from Buddhism practiced elsewhere in Asia. In Japan, Zen Buddhism has become one of the major forms of Buddhist practice and is the most well-known form of Japanese Buddhism outside of Japan.
Buddhism was first introduced into Japan from Korea in the year 522. As a foreign religion, it first met with resistence but it was recognized in 585 by emperor Yomei. During the period of government of Prince Shotoku (593-621) it was the official religion of Japan. Shotoku fostered the study of Buddhist scriptures and founded Horyu-ji in Nara among other temples. During this period it was primarily the Sanron school that spread.
During the Nara period (710-794) there were already six schools of Buddhism in Japan: Kosha, Hosso, Sanron, Jojitsu, Ritsu and Kegon. It was firmly established in the imperial house which expecially took the teachings of the Kegon school as the basis of its government. The "Sutra of Golden Light "was of particular importance.
During the Heian period (794-1184) the Tendai and Shingon schools gained influence and became the dominant forms of Buddhism in Japan and became the de facto tate religion.
Around the middle of the 10th century Amidism began to spread and in the Kamakura period (1185-1333) it was organized into the Jodo-shu and Jodo-shinshu. In 1191 Zen came to Japan and has remained until today the most vital form of Japanese Buddhism, two main schools are Soto and Rinzai.
In the 13th century the Nichiren school emerged. In the 19th century Shintoism was elevated to the state religion. After the Second World War there was a renaissance of Buddhism in Japan and a whole series of popular movements have arisen: Soka Gakkai, Rissho Koseikai and Nipponzan Myohoji, to name a few, which have adapted Buddhism to modern times.
Buddhism began with the experiences of a man who is known mainly as the Buddha (Butsu - the enlightened one, Shakyamuni — the sage of the Shakya clan, Siddhartha Gautama —personal name) (b 563 B. C. died at age 84). The philosophy/religion is based on his teachings after his experience of being enlightened [satori — (kenshô jobutsu "seeing one’s own true nature") enlightenment — awakening — an understanding of the entire universe, emptiness and phenomena are one. satoru — to know.] It is often not considered a religion because there is no god. There are powerful beings who are petitioned for assistance in reaching this goal but they are not identified as gods.
The term butsuor buddha is used to refer to anyone who is aware or enlightened as to the true nature of existence. All people are hotoke— buddhas.Shakyamuni is the historical buddha for this age.

Kâshyapa — buddha of past ages (there are 6 buddhas of earlier epochs). Maitreya (Miroku) — future buddha, associated with the attribute of wisdom.
The main ideas of the philosophy are to be found in the Taishô issaikyô (Tripitaka, three baskets). The Japanese is a modern version of the Buddhist canon which consists of 1) Vinaya — pitaka accounts of origins of Buddhism, 2) sutra-pitaka — teachings of the Buddha, 3) abhidharma-pitaka — compendium of buddhist psychology and philosophy

Three main sutras:
Lotus sutra — transcendental nature of Buddha and possibility of universal liberation. Discourse of the Buddha at Vulture Peak.
Heart Sutra — "form is no other than emptiness, emptiness is no other than form" Maka hanya haramita shingyo. Essential teaching of non-duality.
Diamond Sutra - all phenomena are not ultimate reality but rather illusions, projections of one’s own mind.
Two main branches of Buddhism developed over time through the transmission of Buddhist teachings to other cultures. They are similar in many respects in understanding of Buddha’s teaching and differ mainly with respect to the goal of Buddhist practice. Mahayana defines the goal as the liberation of all beings and Hinayana focuses on one’s own liberation. As a result, Mahayana has identified individuals (bodhisattva and rakan) who have delayed their own liberation from samsara and assist others in their practice.
Hinayaya, sometimes referred to as Theravada after the remaining school in this branch, is found in Burma, Thailand, Vietnam.

Mahayana is found in Tibet, Mongolia, China, Korea, Japan.

rakan (lohan, arhat) individual who has attained enlightenment by own effort.
bosatsu (bodhisattva) — a being who seeks buddhahood through special practice of perfect virtues but renounces complete entry into nirvana until all beings are saved — exhibits compassion (karuna) and insight or wisdom (prajna). There are 6 transcendental perfections (parmitas) that identify a boddhisattva:: generosity, discipline, patience, energy, meditation, wisdom. Latter four additional ones were added: right method or means, vow, manifestation of 10 powers, knowledge of the true definition of all dharmas (laws).

http://cla.calpoly.edu/~bmori/syll/Hum310japan/JBUDDHISM.html