Zen Buddhism was established late in Japan, but it has left a far-reaching influence on Japanese Buddhist history, Japanese thought, Japanese culture and even the whole Japanese history. Japanese Zen Buddhism comes from China. When Zen reached its peak in its hometown, when it was the richest and most full, the weather, geography, people and nature spread to the island country called "Fusang" in the East. Japanese Zen Buddhism was formed and gradually developed under the close contact of Zen masters in China and Japan. Japanese monk Ming An Rongxi is the founder of Japanese Zen Buddhism. In the Song Dynasty, he came to China twice and left a deep impression on Lin Ji. After returning to China, Lin Ji, as the earliest sect of Japanese Zen, was born in Japan.
After Rong, his disciples made unremitting efforts in accordance with the teachers' legacy, and the results were shown in two aspects: First, they devoted themselves to the cause initiated by Rong, such as being brave and respecting the DPRK, and even distinguishing from Chueh-hsin's circle, further promoting and spreading Lin Ji in, constantly improving the organization and etiquette of Lin Ji, and greatly increasing the influence of Lin Ji. Secondly, Rong's disciple, Xuan Dao Yuan, followed in the Song Dynasty and visited famous temples and Dade. Finally, he was enlightened by Weng Rujing, a long-time monk of Tiantong Temple, and was given a seal. After returning home, he vigorously promoted Cao Dongzong style, thus creating another major school of Japanese Zen-Cao Dongzong. Since then, Lin Ji and Cao Dong, as two schools of Japanese Zen, have developed in parallel and have a long history, which has an important historical position in the history of Japanese Zen and Japanese Buddhism.
At the end of the Song Dynasty and the beginning of the Yuan Dynasty in China, the number of Buddhist monks in China who helped the Buddha avoid the war increased sharply, which led to the rapid development of Japanese Zen. For a time, the style of Zen rose greatly, overwhelming almost all other sects of Buddhism. It is said that there were as many as twenty-four schools of Zen Buddhism spread to Japan at that time. However, all these branches actually developed on the two main veins of Lin Ji Zen and Cao Dong Zen. Lin Ji and Cao Dong experienced Kamakura, Southern and Northern Dynasties and Muromachi, and many famous teachers came forth in large numbers, which made them more developed and prosperous. Lin Jizong's "Dream Window Buddhism School" and "Headlight Buddhism School" respectively created the "Five Mountains and Ten Temples" official temple Zen School and the Dade Temple School and Miaozhen Temple School, which were mainly spread among the people, and formed two main clues for the development of Lin Jizong in Japan. Since the Yuan Dynasty, Cao Dongzong Yingshan Shaojin only paid attention to the dry branch of Zen practice, and absorbed some folk prayers and practice rituals into the Zen method in Cao Dong, which was devoted to the popularization of Zen, so it was very popular among the people. Shao Jin's disciples Mingfeng Suozhe and Eshan Shaoshuo founded Mingfeng School and Eshan Five Schools respectively. They taught Buddhism to the West and Cao Dongzong flourished.
After experiencing the heyday of Kamakura, Southern and Northern Dynasties and Muromachi, Japanese Zen entered the Edo era and began to decline. But at this time, the arrival of Yuan Yin Qi Long, abbot of China Huangbai and Lin Ji monk, broke the silence of the Zen forest at that time. Yuan Yin founded the Huangbai Mountain wanfu temple in Uji and the Huangbai Sect in Japan, which became a major event in the history of Japanese Buddhism. As another independent Sect of Japanese Zen Buddhism, the emergence of Huangbai Sect marks the completion of the final religious organization construction of Japanese Zen Buddhism. Hidden Yuan also brought the "Buddhist Zen" that prevailed in China in the Ming Dynasty to Japan. This unique Zen method from China has not only gained a firm foothold in Japan, but also greatly stimulated Lin Ji and Cao Dong, which have been stagnant. The two cases revived the imperial clan style, and finally made the three schools of Zen in Japan stand firm and prosper.
Japanese Zen originated in Kamakura era. The Kamakura era was the beginning of shogunate and samurai rule. Japanese Zen Buddhism has been closely related to the shogunate regime since its birth. After the Kamakura era, shogunate politics experienced two periods: Muromachi shogunate and Edo shogunate. In the 700-year-old shogunate politics, Zen rose and fell with the rise and fall of several generations of shogunate regimes. But on the whole, with the support of the samurai headed by the shogunate, there has been considerable development. So people sometimes say that Japanese Zen is the religion of samurai.
As a "samurai religion", Japanese Zen mainly appeared in two schools at that time, namely Lin Jizong and Cao Dongzong. These two factions formed their own camps among the shogunate warriors, that is, Lin Ji faction was mainly closely related to the upper shogunate warriors, while Cao Dongzong paid attention to local development and was supported by local lords, leaders and other middle and lower samurai. At that time, the popular "General Lin Ji, Cao Dongren" can well summarize this feature.
Rong is the founder of the school. He was attacked by a monk from Tiantai Sect when he introduced Zen, so he wrote On Promoting Zen to Protect the Country, emphasizing that "promoting Zen" can "protect the country" and closely combine the relationship between Zen and the country. Therefore, he got the trust and support of shogunate general Minamoto No Yoriie. Minamoto No Yoriie not only built Jianning Temple for him in Kyoto, but also invited him to establish Shoufu Temple in Kamakura era. Rongxi used the shogunate to spread Zen in Kansai and Kanto.
After Rongxi, the development of Lin Ji School basically followed this route. Some famous Zen craftsmen were closely related to the upper class of the shogunate and actively taught Zen among the samurai. For example, the "sage national teacher" entered the Song Dynasty to learn Zen from non-standard teachers. After his return, he was worshipped by nine Taoist regents, and the Dongfu Temple was specially established for him in Kyoto. Since then, at the invitation of Bianyuan, the Bodhisattva amulet has been awarded to Shirai and Emperor Yi, the executive power of the shogunate, and its Zen method has a great influence between the court and the samurai. Another example is China Zen monk Lanxi Daolong, who was welcomed by the Kamakura shogunate as soon as he arrived in Japan. When he came to power in the North Island, he built a temple for him, and many people came to meditate, which had a far-reaching influence. Zuyuan, a Zen monk in China who had no knowledge or skills, was also trusted by the shogunate. Yuanjue Temple was built for him in Beitiao, and his Zen method had a great influence on the samurai. Another Zen monk of the Yuan Dynasty who went to Japan, Yishan Yining, was also highly praised by Zhen Shi of Kitajima, and asked his abbot to build Chang Temple and Yuanjue Temple, and then moved to nanzenji, a master of Kyoto. And so on, it can be said that the Japanese Lin Ji Sect gradually rose and developed by relying on the Kamakura shogunate to a considerable extent.
In the Southern and Northern Dynasties and Muromachi era, shogunate generals were dictatorial, warriors were bossy, wars were frequent, society was in turmoil, and people were in dire straits. Under the background that all schools of Buddhism tend to be silent, Zen is the only one, which has a lot to do with the rest mode of Zen. In that turbulent era, people's hearts tended to be indifferent, and Zen was advertised as pure heart and understanding nature, which was in line with the psychology of ordinary people, so it was welcomed by all walks of life. At this time, Lin Jizong gave birth to two masters, namely Meng Chuang Shu and Zong Feng Miao Chao. Dream Window is knowledgeable and has a high reputation. Deeply admired by the founder of Muromachi shogunate, Zuquan also converted to him. In addition, the dream window was respected by the emperor, and was written into the palace, specially given a brocade seat, and was dubbed the "national teacher". As the "master of the Seven Dynasties", Meng Chuangyou walked between the imperial court and the shogunate, and made great efforts to reconcile the contradictions between them. Disciples gathered under the dream window and were active in the "Five Mountains and Ten Temples Temple" founded in Muromachi era, forming the "Five Mountains Guandian Zen School". The system of "Five Mountains and Ten Temples" was formulated by Ashikaga Yoshimitsu of Muromachi shogunate, so the "Five Mountains Zen Monks" at that time became an important tool in Muromachi shogunate politics. They often participated in military and political diplomatic secrets, drafted political and diplomatic documents for the shogunate, and some even went to neighboring countries as countries. This historical and cultural background is naturally conducive to the prosperity of Zen.
Even in the Edo period, Zen had declined, but the Lin Ji school was still closely related to the shogunate, thus being maintained. For example, in the early Edo period, Tokugawa Ieyasu and Hideyoshi Tokugawa were deeply trusted and reused by two generations of shogunate political centers. In addition to being invited to participate in military, political and diplomatic secrets, he was also ordered to formulate a series of important decrees during the establishment of the Tokugawa regime, such as the "Temple Decree", the "Prohibition of the Merger of China" and the "Military Decree". In his later Dade Temple School, Ze 'an Zongpeng was also converted by General Tokugawa Guang Jia. At that time, he publicized the martial arts philosophy with Zen as the background.
Cao Dongzong, as another main sect of Japanese Zen, is also closely related to the shogunate warriors, but because of the different clan styles, it mainly spreads among the lower classes of the samurai.
Daoyuan, the founder of Cao Dongzong, was admired by the imperial court and the shogunate when he first preached Cao Dong Zen. He went to Tojo's house and was deeply admired. He was invited to present the Great Ring of Bodhisattva in Kamakura, and Yuan Ming, the first disciple of Daoyuan, was invited to bring back the written evidence of the land of Bushi Yongming Temple. However, Daoyuan doesn't like to make friends with powerful people and doesn't go near Wang Chen. He was so angry that Yuan Ming accepted the written evidence of Shi Lai privately that he drove him out of the gate. He never took the initiative to make friends with those dignitaries himself, because the most basic thing he advocated was to meditate in a secluded mountain forest, "regardless of everything, simply distinguish the way."
After Daoyuan, another outstanding monk in Cao Dongzong was Shaojin Yingshan. He made great contributions to the construction of Cao Dongzong School and the formulation of Cao Dong Rules, which made Cao Dongzong develop greatly. In addition, Shao Jin also paid special attention to the popularization of Zen. As soon as he changed the dry Zen style of Yuan Dynasty, which only focused on meditation, he vigorously educated the lower class and popularized Zen among the general public, thus gaining the support of local lords, landlords and other middle and lower class warriors.
After Shaojin, the development of Cao Dongzong basically followed the Zen style of Shaojin, paid attention to the local expansion of religious routes, and fully absorbed some prayers and ceremonies prevalent in folk and other religions, making the teaching methods more convenient and more attractive to the general lower class. Therefore, by the time of Muromachi Shogunate, Cao Dongzong was widely spread throughout Japan.
Even Huang Baizong, who was established at the latest, has always been supported by the Tokugawa shogunate because the shogunate politics is coming to an end and the development of Japanese Zen has passed the golden age. When Yuan Yin went to Japan, he lived in Nagasaki for the first time and heard about the whole of Japan. Later, he was invited to preach Zen in other places. He led his disciples to Edo, met Tokugawa shogunate general Jiagang, and planned to build a temple. That year, the Kyoto Yuji Mountain wanfu temple, with the family as the benefactor and Yuan Yin as the founder, was officially completed.
The reason why Zen is so popular among Japanese samurai, even becoming a "samurai religion", as mentioned above, is mainly related to its practice mode and the social environment in the Tokugawa era. In addition, many religious features of Zen are also considered to be particularly consistent with the spirit of Bushido. For example, the Zen monk's idea of dying as if he were dead has a great influence on the samurai's spirit of loyalty, filial piety, fearlessness and fear of life and death. Another example is Zen Buddhism, which aims at scarce quality and requires Zen monks to overcome selfish and indulgent thoughts, similar to the integrity advocated by samurai. In addition, Zen Buddhism has turned the teachings of Buddhism into concrete daily life. Moving firewood and transporting water are all Buddhist things. There is no communication between literature and heart, and nature is regarded as the method. This simple and easy method is more popular with warriors.
In a word, the virtues of Japanese Bushido are loyalty, filial piety, military courage, compassion, comity, frugality and quality. These contents almost conform to the teachings of Zen. Therefore, after Zen Buddhism was introduced into Japan from China, it further stimulated the spirit of Bushido in Japan, became popular among the samurai class, and was even regarded as the basic method to complete the samurai's personality cultivation. Samurai attaches great importance to Zen practice, and Zen monks, whether "economic generals" or "Cao Dong natives", are respected and supported by shogunate generals and samurai. This is also the reason why Zen can remain prosperous in the shogunate politics for nearly 700 years.
In Japanese history, the influence of China's traditional culture is enormous, and its dissemination channel is just after Sui and Tang Dynasties, with the help of the Buddhist missionary movement, that is, it is attached to Buddhism and spread to this island country.
The spread of Zen to the east in China coincided with the Song Dynasty. The establishment and prosperity of Japanese Zen was also in Kamakura and beyond, so since then (that is, during the Song, Yuan and Ming Dynasties in China), the spread of Japanese traditional culture in Japan mainly depended on Zen monks from China and China. Zen is closely related to Japanese culture.
Neo-Confucianism in the Song Dynasty is the most prominent culture spread from Zen to Japan. The earliest disseminator was Japanese lawyer Shaman Junru. In the ninetieth year of its establishment (1 199), he entered the Song Dynasty to study Tiantai, Zen and Harmony, and returned to China in the first year of its establishment (12 1 1), bringing back a large number of Buddhist scriptures and Confucian classics. After him, the founder of Zuyuaner, Topkuji Temple, also brought back thousands of classics of the Song Dynasty in 1242, and personally wrote the Bibliography of Three Religions. These ancient books greatly promoted the prosperity of Japanese Wushan Confucianism and poetry literature. In addition, China Zen monks Lanxi Daolong and Yishan Yining also made great contributions to the spread of Neo-Confucianism in the Song and Ming Dynasties. When Daolong teaches Zen in class, he often borrows the ideas of the Four Books of Confucianism, and integrates the philosophy of Song Confucianism into Buddhism by telling Buddhist practitioners about Zen. Yining is knowledgeable. During his twenty years in Japan, he not only vigorously promoted Zen, but also actively spread Song studies. Later, the famous Japanese Song Xuexian rode the tiger and Guan Zhanglian and Xue Cun Xue Cun were his students.
In the Muromachi era, the Five Mountains and Ten Temples were formally established. Wushan not only became the center of Zen at that time, but also gradually became the research center of Song studies. There are not only a large number of Zen classics, but also many Confucian classics in Wuyue Edition, which was published by Miaopa in Chunwu. Many scholars who are proficient in Song studies have emerged among the Zen monks in Wushan. Because of their efforts, Song Xuebian has been widely circulated among Japanese intellectuals. It was not until the Edo period that Song Xue, originally attached to the Zen culture, gradually broke away from the ontology and became an independent existence, becoming an important content in Japanese culture.
In addition, due to the close contact between Zen Buddhism and China in China, the traditional Japanese culture that came to Japan with Zen Buddhism is numerous in form and content. China's tea-drinking habits and methods, with the leisurely introduction of "Drinking Tea for Health", became the "tea ancestor" of Japan, and brought a large number of paintings and calligraphy in the late Ming Dynasty, and the mountain became the China Painting and Calligraphy Art Museum; From the photos of the former master's champion brought back from China by Shao Ming and Daoyuan, to the "three strokes of Huang Berberis" in the history of Japanese calligraphy in Edo, and even Tang Yi's poems, the publication of exotic flowers in erotic palace, and the courtyard buildings with sparse stones in dream windows ... Zen has had a profound and extensive influence on Japanese culture, thus forming Japan with special significance today. "Zen culture" is an important part of Japanese traditional culture, which can be said to be a rich cultural form formed on the basis of the introduction, development and dissemination of Zen in Japan. It is the product of the combination of China culture and Japanese culture.
Indian Zen Buddhism was introduced into China, and after development, it produced Zen Buddhism in China. China's Zen Buddhism moved eastward to Japan, and there was Japanese Zen Buddhism. Japanese Zen does not just completely absorb China's Zen, nor simply copy it. Due to the different historical clues and cultural backgrounds, Zen must have a new development to adapt to the political and cultural atmosphere of this island country. In fact, it began with Rong's establishment of the Prayer School and the Stop School in Jianning Temple, and the placement of three schools of Zen, Prayer School and Tiantai School, and the integration of these three ideas, forming the Japanese Lin Ji School. Therefore, although Japanese Zen originated in China, the thoughts and styles of various schools have basically maintained the characteristics of China Zen, but it is also the development of China Zen, which has its own characteristics in both ideological system and practice methods. Japanese Zen is an independent and complete religious system and an important aspect of Japanese Buddhist culture.
Significantly, from Indian Zen to chinese zen, from chinese zen to Japanese Zen, this is the "eastward spread" of Zen step by step. However, after completing the ideological and organizational construction, Japanese Zen returned to the "Journey to the West", contacted with western ideas, and spread in the western world-Europe and America, which made Zen popular in Europe and America in recent years and greatly influenced the spiritual world and cultural life of westerners.
Zen's westward journey began in the Meiji era and is still going on today. Among them, Sejong, who presided over the Yuanjue Temple in Kamakura, played the role of "guiding the husband and guiding the way", and Suzuki Teitaro Daisetz, a Gao Shi, took this as his responsibility all his life, which played a great role in the introduction of Zen to the West and the promotion of Zen in Europe and America.
If China's Zen Buddhism is fruitful in Japan, it is another great development of Zen Buddhism in Japan today.