Japanese philosophy

Vedic philosophyPersonsTopicsJapanese philosophy has historically been a fusion of both indigenous Shinto and continental religions, such as Buddhism and Confucianism. Formerly heavily influenced by both Chinese philosophy and Indian philosophy, as with Mitogaku and Zen, much modern Japanese philosophy is now also influenced by Western philosophy. Japanese philosophy has historically been a fusion of both indigenous Shinto and continental religions, such as Buddhism and Confucianism. Formerly heavily influenced by both Chinese philosophy and Indian philosophy, as with Mitogaku and Zen, much modern Japanese philosophy is now also influenced by Western philosophy. Before feudalism was firmly established in Japan, Buddhism occupied the mainstream of Japanese thought. The Buddhist culture introduced politically by Prince Shōtoku is completed as the 'making a country safe' thought in the Nara period. When the Heian period (794–1185) began, in substitution for the 'making a country safe thought', form of esoteric Buddhism collectively known as mikkyō became widespread. However, in the late noble era when pessimism was popular due to the 'belief that Buddhism will decline during the latter days of this world', the Pure Land movements spread out encouraging anticipation of a 'future life' as a means to cope with desperation over 'life in this world'. During the Kamakura period (1185–1333) when government dominated by the samurai class began, a “new” Buddhism for the newly-risen class (samurai) appears. In ancient Japan, the arrival of Buddhism closely relates the national construction and the national centralization of power. Prince Shōtoku and the Soga family fought and overcame the Mononobe family, who had handled the ancient Japanese religion, and elaborated a plan for national governance based on the unification of the legal codes system and Buddhism. While cooperating with the Soga family, Prince Shōtoku, who was the regent of the Empress Suiko, showed a deep understanding in 'foreign' Buddhism, and planned to stabilize national politics through the use of Buddhism. The thought that national peace and security came through the power of Buddhism is called the 'making a country safe' thought. In the Nara period, in particular the times of Emperor Shōmu, the Kokubun-ji temples and Kokubun-ni-ji temples were erected throughout the whole country and Tōdai-ji Temple and the Daibutsu were erected in Nara. The Buddhist policy of the state reached its apex during the Nara period, as evidenced by Jianzhen of the Tang dynasty bringing an imperial ordination platform to Todai-ji Temple, While Nara Buddhism followed only the 'making a country safe' thought, Heian Buddhism brought not only national peace and security but also the personal worldly profit. Because practitioners of Heian Buddhism frequently performed severe ascetic practices, incantations and prayers in the mountains, this Buddhism came to be called mikkyō. Kūkai, a Buddhist monk, learned Chinese esoteric Buddhism while on a diplomatic mission to the Chinese court, and combined Japanese Buddhism with Chinese esoteric Buddhist practices to form Japanese Shingon Buddhism. Saichō, a Buddhist monk who also journeyed to China, learned the practices of the Chinese Tendai sect and argued that the teachings of the Lotus Sutra should be the core of Japanese Buddhism. By the late Heian era, the earthly focus of Heian Buddhism led Buddhist monks to declare a 'sinful age' wherein the possibility of relief in this world was denied and therefore a trend of looking for reincarnation to the Buddhists' paradise after death arose. Additionally, the new thought that 'Buddhism will decline during the latter days of this world' led to the rise of the Pure Land movement. This movement, spearheaded by Kūya, a follower of Pure Land Buddhism, preached faith to the Amitābha and taught that all people could reach the Buddhist paradise, not just Buddhist monks. The Jōdo faith, which affected by the Jodo sect of the late Heian period, relies on salvation through the benevolence of Amitābha, and is going to be relieved by its power. Hōnen, who initiated the Jodo sect of Buddhism, abandoned other ascetic practices entirely. He preached his pupils to believe in Amitabha and to earnestly pray 'namu-amida-butsu', and so they would go to the paradise. His pupil, Shinran who initiated Pure Land Buddhism, thoroughly carried out Honen's teaching and preached the absolute dependence. In addition, Shinran advocated that an object of the relief of the Amitabha was a criminal who was aware of a worldly and desirous criminal oneself. Ippen, who initiated the Jishu sect, began 'the chanting religious dance'. As contrast with dependent Jōdō faith, Zen Buddhism attempts to be spiritually self-awakened by Zen meditation. Eisai learned Rinzai sect in China. He gave pupils a difficult problem and he made them solving the problem, and so his pupils would be enlightened by themselves. Rinzai Zen was supported widely by the upper samurai class in the Kamakura period. Dōgen learned Sōtō sect in China. Oppose to Eisai, he preached enlightenment by earnest sitting meditation (zazen). Soto Zen was supported by the local samurais. Most schools of Nichiren Buddhism (Japanese: 法華系仏教 Hokke-kei Bukkyō) refer to the priest and teacher Nichiren as their founding father. In his teachings he underlined the, to his mind, supremacy of the Lotus Sutra. He advocated the attainment of Buddhahood during one's lifetime and regarded his interpretation of the Buddhist teachings the correct form of practice for the Latter Day of the Law mappō. One of his major treatises is the 'Rissho Ankoku Ron' (On Establishing the Correct teaching for the Peace of the Land). The chanting of the Mantra 'Namu Myōhō Renge Kyō' is to this day the central practice to almost all Nichiren Buddhist schools and organisations. Whereas the ancient and medieval thought of Japan was tied closely to Buddhism, the early modern thought of Japan was mainly Confucianism or Neo-Confucianism, which was designated for official study of the Tokugawa shogunate. In addition, rational Confucianism stimulated Kokugaku, Rangaku and the non-official popular thought after the middle Edo period.