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Author: Qiu [2001-12-3 8: 50: 29]

According to legend, Buddhism was introduced to Japan in 522 AD (the year of succession to the Emperor 16). Sima Da, a native of Nanliang, China, and others came to Yamato (now Nara County) to build a temple in Bantian, Gaocheng County, and place Buddha statues for worship. This is the beginning of the introduction of Buddhism into Japan. But at that time, people didn't know what Buddhism was and ignored it as a strange foreign god. Buddhism was officially introduced to Japan in 552 (Emperor Qin Ming 13), and in June of 5438+00, King Baekje presented Sakyamuni with gold and bronze Buddha statues, Buddhist scriptures and prayer flags. At the request of Minister Su, I stayed in your rice project, and the emperor awarded him the Buddha statue and tried to worship it. It happened that the plague was prevalent and many people died. Yu Wei, the minister, and Lian Zi, the minister, played the emperor, saying that this was the anger and condemnation expressed by the national god. Emperor Qin Ming sent officials to put the Buddha statue in Sujia into the Nan River and set it on fire. After nearly half a century of struggle between worshipping and restraining Buddhism, Faxing Temple was finally built by Suwozi, the son of Suwozi, in 596 AD, and Buddhism became popular among the people. However, the royal family has always been cautious, and it was not until Emperor Zhaodi Shuming 1 1 year (AD 639) that the Baekje Hall was established in the palace. It can be seen that when Buddhism and Confucianism were introduced into Japan, their experiences were quite different. Confucianism entered Japan with Chinese characters, national regulations and ethical norms, with almost no obstacles, while Buddhism experienced a struggle and toss of blood and fire. The fundamental reason is that when a nation introduces a certain culture and religion, it must adapt to its urgent needs and the basic characteristics of its inherent culture to a great extent. Buddhism was resisted in the early days when it was transplanted to Japan for several reasons:

First of all, the Shinto thought in Japan was basically established at that time, and any religion had a certain degree of exclusivity, so Buddhism was excluded. Confucianism is an advanced rational thought and cultural model, which is suitable for the reality of Japanese social life to a great extent. Confucianism itself is not exclusive, and its worship of "the relationship between heaven and earth" is also the object of Japanese Shinto itself. Buddhism introduced to Japan is Mahayana Buddhism, and Sakyamuni has been regarded as a great god with a systematic system of gods. As far as its function is concerned, Buddha not only has the function of creating the world, but also has the function of saving all beings in the world to the western paradise, which cannot be said to be a direct threat to Shinto belief. Shintoism is based on the fact that the emperor and the royal family are the direct descendants of the gods, and its function is far less grand than that of Buddhist saints. The introduction of Buddhism undermined the emperor's prestige.

Secondly, the philosophy of life advocated by Buddhism, especially the negative attitude of being world-weary and born, was far from the thinking level and strong interest in reality of the Japanese nation at that time. From the events described in the poems of Strange Tales from a Lonely Studio and Ye Wan Collection, it can be found that Japanese people's love for life, optimism about life interest and compassion for death are incompatible with the pessimistic life philosophy of Buddhism.

Third, the birth philosophy of Buddhism advocates that family members "deny their six relatives", that is, they are homeless when they become monks, that is, they are homeless when they leave the country, that is, they are divorced from social, political and family responsibilities and do not worship any authority other than Buddhism. For example, in Buddhism in China, there is a saying that "Saman disrespects the king", which is undoubtedly a great impact and destruction on the traditional Japanese kinship and ethical order. At the same time, this concept is undoubtedly a challenge to the historical requirements of centralization at the beginning of the founding of the People's Republic of China.

For the above reasons, it is inevitable that Buddhism was rejected and attacked at the beginning of its introduction. However, the Japanese royal ruling class is faced with a thorny problem: why is Buddhism so prosperous in China, which is regarded by the Japanese as an advanced country with developed culture? Why can't we introduce Buddhism when everything is imported from China? At that time, people of insight in the upper class in Japan, such as Shoto Kutaishi, also saw that India, China, Korea, Silla and Baekje in the eastern mainland were Buddhist holy places. Why can't Japan introduce Buddhism? These problems themselves show that Buddhism has ideological and social values that cannot be ignored. This is an unavoidable problem when the Japanese introduce China's advanced culture and technology. In fact, Buddhism has some adaptability to Japanese agricultural culture. For example, Buddhism advocates punishing evil and promoting good, returning to karma, moral cultivation and purity of mind, which is undoubtedly beneficial to social stability. At the same time, it is believed that Buddhism has great religious functions such as "guarding national boundaries" and "protecting the country and benefiting the people", so the introduction of Buddhism also has certain social value. More importantly, Buddhism is a noble and magical religion in essence, and its magical power undoubtedly has great attraction and surprise for anyone. Buddhism was introduced into China and took root in China, largely thanks to the magical power of this strange religion. "The so-called avatar, ontology, but avatar. Showing superman's ability is something inspired by miracles, and inspiration is obtained from imagination. Communication is a wise thing, especially wisdom and incredible speech acts ... but incarnation itself is an important part of meditation. Because, the incarnation appears in the concrete practice with you. Avatar has a special ability to make people get the highest degree of freedom. ..... This kind of Buddhist consciousness is derived from this magical charm. " (Note: Liutian Shengshan: Zen and China, Sanlian Bookstore 1988, pp. 40-42. ) The Indian Pali Buddhist Sutra Samana describes that when the practitioner practices to a certain extent through meditation, "at this time, the practitioner can concentrate on all kinds of magical powers and be able to experience and prove them. In other words, a body becomes more than one body, and more than one body becomes a body; Sometimes visible, sometimes invisible; Through the wall, if unimpeded; Step into the mountains, as in the air; Haunt the earth in the water; Crossing the river is like walking on the ground; The air cushion swims like a bird spreading its wings; The sun and the moon have divine power and great power, all in their hands, reaching the boundary of Brahma. " (Note: Yanagida Shengshan: Zen and China, Sanlian Bookstore 1988, p. 43. This shows that supernatural power is the function or result of wisdom, and the supernatural power of the yogi is the result of meditation. For Japanese people with shamanism and Shinto tradition, Buddhism's alienation of gods naturally has great attraction and surprise. However, Japanese culture has reservations about the introduction of Buddhism. In order to meet the needs of Japanese social life and national cultural psychology, it is necessary to screen and misinterpret it. In the propaganda and practice of Buddhism, the Japanese nation distorted and abandoned the unprecedented "precepts" in all eastern countries that believe in Buddhism? In modern Japan, Buddhism almost abolished all the precepts of Buddhism, turned Buddhism with strict precepts into the religion with the freest mind, and combined the intuition of Buddhist thinking with the poetic way of thinking of the nation, which is one of the reasons why Shintoism and Shi Jing in Japan are particularly developed.

The introduction of Buddhism into Japan experienced two stages: introduction, integration and independent development.

The period of integration (Tuguhun Heian period, about 604-835 AD): In 604 AD (Tuguhun 12), Shoto Kutaishi formulated the Constitution of 17 (political principle), in which the second article emphasized that "respecting the three treasures, believing in Buddhism and believing in Buddhism are the three treasures, which will lead to the extinction of four generations. It means that Buddhism is the last support of all living things and the ultimate norm of all things. No matter who is in the world, everyone respects Buddhism. Buddhism can turn the most evil people into good people. Shoto Kutaishi carefully studied the Buddhist scriptures and wrote the three books of changes (Xuegong, Shenghe and Yijing). During the "Dahua Innovation" in 645 AD, the emperor took a series of measures to spread Buddhism: for example, he took the lead in using scholars studying in China as senior officials; In the first year of Dahua, the imperial edict of "Xinglong Buddhism" was promulgated, and a large number of Buddhist temples were built and land was allocated to Buddhist temples; Emperor Tianwu also ordered every family to build Buddhist temples, so that by the end of the 7th century, there were more than 540 temples in Japan. As a result of the decree of Buddhism, Buddhism changed from a folk religion to a national religion and a prominent religion, which not only brought Buddhism into Japanese families, but also naturally merged with Shinto tradition. Buddhism reached its peak during Emperor Shengwu's reign in Tian Ping. At this time, a large number of monks went to China to seek dharma regardless of life and death, and many Buddhist monks from China also came to Japan to promote Buddhism with tolerance beyond life and death. During this period, from the Tang Dynasty, three schools, namely Shicheng School, Faxiang School, Giant Snake School, Huayan School and Legalist School, were systematically introduced, which were called "Nara Six Schools" or "Southern Six Schools" in history. Nakamura Yuan pointed out, "Japanese Buddhism was developed under the domination of Buddhism in China. Japanese Buddhists always make conscious efforts to make their religion consistent with Buddhism in China. " (Note: Yuan Zhongcun: The Thinking Mode of Oriental Nationalities, Zhejiang People's Publishing House, 1989, pp. 239-240. ) At the end of Tian Ping, sincere monks and empty sea monks went to the Tang Dynasty to seek dharma, and brought back Tiantai Sect and Yan Zhen Sect in Tiantai Mountain of China and Qingliu Temple in Chang 'an. In Buddhism, they are no longer just imitations. It can be said that "two peaces" opened the process of Japanese Buddhism. The clearest Tiantai Sect combines Tiantai Sect, Tantric Sect, Zen Sect and Fazong Sect. China Tiantai Sect advocates "harmony of three truths" and "thinking of three thousand" in philosophy. The so-called "harmony of three truths" means that from the perspective of epistemology, the emptiness, false existence and non-existence of the essence of things are completely consistent, and all of them can achieve a harmonious understanding of the essence of things. This is a fallacy, and other factions grasp things from one aspect and regard this view as truth. The so-called "three thousand thoughts in one mind" means that all universes (three thousand) are actually thinking in one mind. The idea of Mahayana Buddhism that "all beings have Buddha nature" and all beings can become Buddhas has has been widely welcomed by believers. For the survival and development of Tiantai Sect, Cheng Zu openly played the utilitarian banner of "protecting the country and loving the people" and tried his best to reconcile the four opposing Buddhist factions. ? The spirit of harmony and tolerance is the traditional way of thinking of the Japanese nation, which adapts to the needs of Japanese national culture and psychology, so it can be carried forward.

Konghai studied tantra in Chang 'an, China. Tantric believes that the essence of the world is composed of color (matter) and knowledge (mind), so everything in the world, Buddha and sentient beings are composed of six coarse elements and mind (spirit). All activities in the universe are actually physical and mental activities (body density); All sounds in the universe are as big as Buddha's mouth; All spiritual thinking activities are intensive; So all spiritual and material movements are in the "Three Secrets". Tantric Buddhism holds that as long as you practice the "three secret blessings", that is, you can handprint (make various prescribed gestures), chant incantations (chant incantations) and view the world in images, you can make your body, mouth and heart clean, and you can become a Buddha as long as you correspond to the body, mouth and heart of the Tathagata. This greatly simplifies the cultivation process and methods of Buddhism, so it is easily accepted by believers. In addition, Konghai emphasizes the special function of chanting (oral secrets), and has a book "The Significance of Sound and Words in Reality", which advocates the role of words in reflecting reality (objects) and replacing reality. This is not only easy to understand and accept, but also very kind to the Japanese people who have a long tradition of shamanism and witchcraft.

In terms of Buddhist teachings, in synchronization with the clearest sea, the "local relic theory" of analogy and association appeared in this period, which was an attempt to make Buddhism Japanese. The so-called "local relic theory" holds that the gods of Shinto in Japan are the embodiment of Buddha in Japan, and the Buddha appears as a Shinto god to save all beings in Japan. This interpretation of "the unity of God and Buddhism" not only conforms to the universal salvation thought of Buddhism, but also improves the world status of the God of Shinto and promotes the construction of Shinto theory. This tendency of the unity of God and Buddhism is the embodiment of the accommodating spirit of the Japanese nation, and it is also the inevitable requirement of the history of Japanese Buddhism. Therefore, today's Japanese not only visit the shrine, but also worship the Buddhist temple, without any uncomfortable feeling.

Independent development period (Kamakura era-Anshi Taoshan era, 1 184- 1600): Buddhism was closely connected with the support of the political power in the period of full introduction, which showed the unity of politics and religion to a certain extent. Since the purest empty sea began to blend into the religious meaning, the conscious independence of Japanese Buddhism has gradually emerged, which is manifested in the transformation from the unity of politics and religion to the coexistence of politics and religion, and the dependence on political power has decreased. After the capital was established safely, the aristocratic power became stronger and stronger, and the aristocratic life was decadent. They asked Buddhism to serve their hedonism, prayed for peace and lived a rich life. Nobles not only hope that Buddhism will bless the comfort of life in this world, but also long for happiness and enjoyment in the afterlife. Therefore, Buddhism is increasingly alienated from national interests, and under the requirements of fashion, Pure Land Sect and so on began to flourish. During this period, Japanese Buddhism began to show distinct pragmatism. Various schools of Buddhism in China are used as long as they are suitable for the actual needs, and those that are far away from the actual needs of Japanese society are put aside. For example, the only-knowing Sect, which is quite speculative in philosophy, has never been favored by Japanese Buddhist scholars. This result is bound to be the enhancement of the trend of integration, and the result of integration will inevitably produce new theories and schools that are most suitable for practical needs. In the first half of this period, Japanese Buddhist monasteries began to leave urban buildings and go to distant mountains, and the so-called "mountain Buddhism" appeared. The independence and freedom of Japanese Buddhism are manifested in the location of building temples, integrating the views of various sects and catering to actual needs. This is the localization or nationalization of Japanese Buddhism.

The localization of Japanese Buddhism is marked by the prosperity and secularization of Pure Land Sect and Zen Sect. This paper focuses on the reasons why Pure Land Sect and Zen Buddhism are popular in Japan and the national characteristics of Japan in the spread of Japanese Buddhism.

Pure Land Sect, also known as Lotus Sect, was founded by Hui Yuan, a monk of the Eastern Jin Dynasty in China. It was named after the Bai Lianhua Monk Group discovered in Tuolin Temple of Lushan Mountain. It is an important sect of Buddhism in China, which reached its peak in the Tang Dynasty after its gestation and development in the Southern and Northern Dynasties. The classics studied by the Pure Land Sect are Infinite Life Sutra, View Infinite Life Sutra, Amitabha Sutra and Confucian Classics, which are called "Three Classics and One Theory". This sect believes that through spiritual purification, you can finally go to the pure land of western bliss where Amitabha is located and never return. In addition to following the general principle of Buddhism that "all evils should be avoided and all good things should be pursued", the cultivation method of Pure Land Sect is "chanting Buddha with one heart", which is the so-called "chanting Buddha samadhi". Pure Land Sect emphasizes that believers should first have firm faith, then make a wish, and finally implement it. These three "faithfulness and willingness to do" are called "pure land, foreign capital and five grains" in Buddhism. Hui Yuan practices traditional Buddhist meditation, also known as meditation. Meditation refers to thinking of the image of Amitabha and the wonderful sight of the western paradise described in the Pure Land Sutra. There is no doubt that this requires a strong imagination and thinking ability in images. In order to carry forward this sect, the second ancestor of Pure Land Sect in Tang Dynasty simplified his practice method to "chanting Buddha by name", which has long existed in Indian Buddhism, that is, chanting Buddha by mouth, that is, asking believers to recite the name of Amitabha or "there is no Amitabha in the south" and go to the pure land of Western Buddhism after death.

The method of "chanting Buddha by name" advocated by Shandao is simpler and easier to be accepted and implemented by busy and hardworking people every day. Therefore, the Pure Land Sect stood out from the competition among Buddhist sects in China in the Southern and Northern Dynasties and became a prominent sect. By the same token, Pure Land Sect has undoubtedly opened the door for most Japanese who don't know Chinese and can't recite scriptures. At the same time, for the Japanese who are very practical and utilitarian, the attraction of the western pure land paradise is no less than that of Gao Tianyuan. Therefore, Pure Land Sect became popular rapidly at the end of Heian period under the advocacy of Yuanxin, a senior monk of Tiantai Sect in Japan. Moreover, while adhering to their own purposes, various sects in Japan have also begun to adopt the simplified method of "chanting Buddhist scriptures" in their practice.

China's Zen Buddhism was introduced to Japan in Nara era, but it had little influence. In the early years of Cheng 'an (1171-kloc-0/74), a monk from Ruishan entered the Southern Song Dynasty and learned from a Buddhist monk that Lin Ji sent Yang Qichan back to China and established the name of Dharma. Later, the famous Japanese monk Rongxi (1141-kloc-0/215) came to Song twice and was handed down by the Zen master of Huanglong School. After returning to China, he founded Japanese "Lin Ji", vigorously spread the teachings of Zen, and wrote "The Theory of Reviving Zen and Saving the Nation". Since then, almost all Buddhists and monks who entered the Song Dynasty have accepted Zen Buddhism. At the turn of the Song and Yuan Dynasties, some Zen monks in the Southern Song Dynasty went into exile in Japan, such as the famous Zen master Lanxi Daolong under the name of Lin Jizong, who received the courtesy of Emperor Yi and was named "Dajue Zen Master". In this way, "Zen in the Song Dynasty can be said to have flooded into Japan like a flood." (Noe: Yanagida Shengshan: Zen and China, page 2 1988 of Sanlian Bookstore. ) During the Muromachi era, monks rushed to read Zen works such as Lin Ji Lu, Blue Eyes Lu and Wumenguan. Zen has had a great response in Japanese society. The reason lies in secularity, reality, freedom of mind and directness of realizing the ultimate goal of life. Zen, like Pure Land Sect, has adapted to the cultural psychology of Japanese people and the realistic needs of Japanese society, so it has been greatly developed. During the Tang and Song Dynasties in China, the penetration of Zen Buddhism into poetry creation and poetry theory, painting art creation and painting theory, and China Wushu directly influenced Japanese culture. Zen especially won the respect and welcome of the Japanese samurai class. Why does Zen have such a great influence on the samurai class in Japan that it is even called "Bushido"? There are probably the following reasons:

First, the divine power of Zen Wushu. Zen is still a kind of Buddhism, and people believe in the surreal mystery of Buddhism, especially the legend that extraordinary supernatural power can be obtained in meditation, which undoubtedly has great temptation to Japanese samurai who practice martial arts. The tradition and achievements of Buddhist monks practicing martial arts in China must have a great influence on the Japanese samurai class. China has a long history of practicing martial arts. In the sixth year (446), when Emperor Taizu of the Northern Wei Dynasty put down the uprisings of Lu Xiaohu and Gaiwu, he found weapons hidden in a Buddhist temple in Chang 'an, suspected that the monks colluded with Gaiwu, and was furious and killed all the monks. This shows that there was martial arts in the temple at that time. Later, at the end of Sui Dynasty, Shaolin monks helped Li Shiming, the king of Qin, to award awards and make meritorious deeds, and his monument still exists. There will be a proverb in China Wulin in the future: Shaolin makes great efforts. This shows that Zen has long been attached to martial arts. Shaolin Wushu pays attention to qigong, health preservation, gas refining and ideas, and creatively combines Indian yoga with ancient China Wushu. Legend has it that Shaolin Wushu Kung Fu can knock people down without knowing it; You can walk on the water like a flat ground; One finger can kill people; You can practice the "iron cloth shirt" kung fu that is not afraid of beating, and the miraculous ability to climb over the eaves. There is no doubt that these legendary Zen martial arts with magical charm have great temptation for Japanese samurai who have been in civil war for a long time.

Second, the straightforward, simple and easy practice advocated by Zen Buddhism is the most convenient way to gain divine power for the uneducated Japanese samurai class. Zen has no written language, and there are no complicated China classics. As far as the cultivation method is concerned, it does not pay attention to the study of Buddhist classics, but only seeks to understand the mystery of martial arts by walking, sitting and laughing with a normal heart, and understands the fighting skills in the natural state with a resigned attitude. This is a practical way for ordinary Japanese samurai without cultural knowledge to gain divine power.

Thirdly, Zen's detached attitude towards life and death accords with the loyalty and fearless spirit of Japanese samurai. Due to frequent wars between lords, each Lord has a large number of soldiers. A samurai believes in the spirit of "loyalty", "faith" and "righteousness" in China's ethics, but the loyalty of a samurai is not loyalty to the emperor and the country, but loyalty to the lords who support him. Zen also preaches the Buddhist doctrine of reincarnation of life and death and immortality of soul. Zen advocates an epiphany of life and death, reaching the realm of nirvana pá n @ ① without life and death. For example, the first article of China's martial arts classic "Shaolin Clan" reads the ideological realm of "participating in Zen, transcending the fear of life and death", which is the "ultimate return" of martial arts. Influenced by Buddhist teachings, Japanese samurai pay attention to cultivating the fearless spirit of "no self" death. This spirit was later encouraged by the national Shinto and transformed into a tenacious and fanatical "Bushido" spirit.

Fourth, the intuitive epiphany advocated by Zen Buddhism is conducive to cultivating samurai's intuition and thinking acuity. Intuitive epiphany can only be aroused in a highly concentrated and selfless state of mind. It depends not on reason and thinking, but on the basic skills of training, which is obtained in a free and open natural state. China Zen called this free and broad-minded mental state "normal mind" and "uneasy", while Japanese Zen called it "unmoved". In his martial arts masterpiece Immortality and Wonder, Japanese Ji Zongpeng believes that "Immortality and Wisdom" is the foundation of a warrior and the key to boxing. "Don't move wisdom" doesn't mean that you don't need wisdom, but that you don't stick to a certain aspect, but that you have nowhere to stay, which is exactly what you mean when you are free. Therefore, the "heart with nowhere to live" is regarded as "ecstasy" by Japanese samurai. The book says, "Where is the heart? Where is the heart?" . The heart is moved by the enemy and the heart is taken by the enemy; If you put your heart on the enemy's sword, your heart will be taken away by the enemy's sword; If you put your heart on my sword, your heart will be taken away by my sword; If the heart is set in a place that will not be hacked, then the heart is set in a place that will not be hacked; If you watch out for others, your heart will be taken away by watching out for others; If you keep it a secret, you have nothing to do. (Noe: quoted from Chen Bing: Buddhism and Oriental Civilization, Shanghai People's Publishing House, 1992, pp. 503-504. ) The Taste of Sword, a popular Zen Buddhism in Japan, tells the story of Yagyu, a famous Japanese warrior, and Xue Jian, a famous swordsman in Musashi. Yagyu learned kendo from Musashi. Musashi told him to calm down and be a loyal servant, and to build patience after ten years of study. For three years, as long as he cooks, washes dishes, makes the bed, cleans the yard and takes care of the garden every day, he won't mention anything about the sword and won't touch it, in order to let him put down his eagerness. Later, while working in Yagyu, Musashi gave him a surprise blow with wood blade, making him want to taste the sword sooner or later. He was always vigilant and so attentive that he finally realized the three flavors and became the most exquisite swordsman in Japan. Therefore, the Japanese martial arts book "The Living Sword Without a Knife" says: "If you don't kill people, you will win without being killed." (Note: Quoted from Chen Bing: Zen and Oriental Civilization, Shanghai People's Publishing House, 1992, p. 504. ) samurai try their best to gain extraordinary keen intuition, that is, miraculous abilities beyond skills. This intuitive perception is very close to the "sixth sense officer" ability in psychology. Not by rational thinking, but by professional instinct or natural sensitivity.

"In the truly creative struggle society in the Wu era, meditation, fencing and jujitsu have all become the essence of spiritual training in the struggle. Meditation can become the highest command of the army, the highest secret of creation and the highest strategy of fighting. No matter how brilliant a Zen master you say you are, you have to pass the exams of' Fight' and' Death' to be considered as an elementary school. " (Note: Dai: On Japan, Hainan Publishing House, 1994, p. 169. Generally speaking, Zen advocates "don't write, teach people, meditate and get the Tao". It is very suitable for the samurai's self-denial lifestyle, so it has gained the belief of the samurai. If the old Buddhism is a public (royal) Buddhism, then it is a martial arts Buddhism. " (Note: Tarou Sakamoto: An Introduction to Japanese History, Commercial Press, 1992, p. 186. )

However, any sect of China Buddhism has undergone some deformation in Japan, which is the result of the inevitable choice, sublation and absorption of foreign cultures by the psychological structure of Japanese national culture. Starting from respecting natural humanity, Japanese Buddhism completely "abandoned" various precepts of China Buddhism, that is, rejecting Buddhist asceticism with natural humanity.

Japanese national tradition respects the natural lust of human beings very much, and never suppresses and constrains people's normal emotions and desires ethically and institutionally. Confucian Taizai Chuntai (1680- 1747) called the feelings of natural people true feelings, and he listed "likes and dislikes, joys and sorrows, worries and joys" as true feelings. He believes: "No one has such feelings. There is not much difference between adults and villains. And the love of parents and wives is no different. These feelings are sincere from human nature and there is no hypocrisy, so they are called true feelings. " "Nature is the innate nature of human beings. Don't teach, don't learn, don't push, don't worry, nature is nature. This is called honesty. " (Note: Yuan Zhongcun: The Thinking Mode of Oriental Nationalities, Zhejiang People's Publishing House, 1989, p. 24 1. Therefore, Nakamura said: "Fully satisfying people's desires and naturalism in the emotional sense is the main tendency of Japanese Buddhism. Generally speaking, Japanese Buddhism tends to be hedonistic. For example, the prayer ceremony has actually become an opportunity for aristocrats to enjoy secular happiness in peacetime. Spring is just around the corner, and the fragrance of plum blossoms floats gently, mixing with the fragrance coming from the depths of bamboo forests, making people feel like they are in the country of living buddhas' (Tale of Genji). For them, the real-world Buddhist gathering is already a paradise. (Noe: Yuan Nakamura:' The Way of Thinking of Oriental Nationalities', Zhejiang People's Publishing House, 1989, p. 242. For example, the Japanese changed the bonsai of Buddhist memory and ancestor worship into a major festival held throughout the country in summer. So far, at the Yulan Festival, everyone is singing and dancing happily and having a carnival. This naturalism directly led to the abolition of Buddhist precepts. Jian Zhen, a Tang priest, once established strict precepts in Japanese Buddhism, but with the passage of time, the "correct method of precepts" was ignored. Since the Middle Ages, the precepts have existed in name only, and people from all over the world (Japan has a country, a county and a province-note) gathered together just to wander around the altar of the temple. They don't know anything about the big and small commandments, and they don't try to distinguish what kind of behavior is against them ... people who fast and keep the commandments have completely disappeared. Abolition of precepts is especially popular among pure land Christians. Those who specialize in Amitabha said that playing Go and Backgammon does not violate any teachings. Adultery and eating meat are not obstacles to death in Pure Land. The last motto is the tiger in the city. That should be because people are afraid of monks and hate them. A person who is afraid of sin and evil must be a person who never believes in Buddhism. The pure land teaching theory spread by Fa Ran (1133-1212) completely ignores the difference between keeping precepts and breaking them. Only emphasize reading amitabha. If a fish eater can go to the pure land, then an ape can definitely go to the pure land. It doesn't matter whether a person eats fish or not, but people who read Amitabha are destined to live in pure land ... After the Meiji Restoration, all Buddhist sects actually gave up, which is a well-known fact. (Noe: Yuan Nakamura:' The Way of Thinking of Oriental Nationalities', Zhejiang People's Publishing House, 1989, p. 245. After Japanese Buddhism abandoned its precepts with a naturalistic attitude, all Buddhist monks drank alcohol, got married, did business and bought property, which was almost the same as secular people, especially in the relationship between men and women, who were not only dissolute but also had theoretical opinions. For example, the cult Lichuan, which appeared in the last years of Ping 'an, "takes the secret method of becoming a Buddha as the way of sexual intercourse. "... from the early to the middle of the Kamakura era, these secret rituals of debauchery and incest were popular everywhere ... The same tendency as Lichuan Sect also appeared in Pure Land Sect. An example of this tendency is the so-called "one moment after another" (ensuring that those who abide by righteousness are saved and redeemed). This doctrine is preached like this:' One thought is that two people are of one mind and one mind. When the two men and women became one and both felt happy, they chanted Amitabha Nanwu. This is the meaning of justice thought. Therefore, those who are still single, afraid that they can't go to the pure land, have to find their own partners. (Note: Japan's Collection of Buddhist Names Pure Land Encyclopedia 10). Even Lian Zong thinks that "the particularly important practice lies in two words: worry is bodhi, and life and death is nirvana pá n @ ①". Just as the couple sang the Lotus Sutra when they met, it is exactly what we call trouble, bodhi, and life and death that is nirvana pá n @ 1. " (Note: Gehengji in the Four Golden Houses in Japanese). Various literary and artistic works in the Tokugawa era show that some words that originally expressed various sacred concepts of Buddhism were actually used as code words, suggesting promiscuity and debauchery. Such an example of blasphemy has never appeared in India or China. I'm afraid this is a unique phenomenon in Japan ... This attitude makes the Japanese think that their affirmation of natural lust and abandonment of precepts do not necessarily mean abandonment of moral order. (Noe: Yuan Nakamura:' The Way of Thinking of Oriental Nationalities', Zhejiang People's Publishing House, 1989, p. 245. Buddhism's pursuit of artistic conception and image in Japanese imagination, intuitive understanding and aesthetic thought has greatly deepened the formation of aesthetic thoughts of emptiness, leisure, thinness and metaphysics, the metaphor of Zen Buddhism for poetry and the feelings of all sentient beings in nature. However, we should also see that no matter how strong the penetration of Buddhism is, it is impossible to change the attitude of Japanese national realism and naturalism. It is this basic national factor that forms the uniqueness of Japanese aesthetic thought.

Notes about words not stored in fonts:

@ 1 Add wood as it is.

(The original Journal of Xianning Normal University, No.4 1998, was written by a professor and doctoral supervisor at the College of Literature of Huazhong Normal University.