Religious origins
Archaeologists have long established that the first civilizations in Japan appeared much later than in other countries. Somewhere around the turn of our era. The legendary founder of the Japanese state was Emperor Jimmu. As legends say, he was a descendant of the sun goddess Amaterasu and lived around the third century AD; all Japanese emperors trace their history back to him.
The foundations of Japanese culture were laid by a complex process of cultural synthesis between local tribes and those that came. This also affected religion. Shinto, or “the way of spirits,” also known as Shintoism, is a belief about the world of gods and spirits that the Japanese have always revered.
The origins of Shintoism go back to ancient times, including the most primitive forms of beliefs, such as totemism, animism, magic, cults of leaders, the dead and others.
The Japanese, like most other peoples, spiritualized weather phenomena, animals, plants, and ancestors. They respected the intermediaries who communicated with the spirit world. Later, when Buddhism took root in Japan, Shinto shamans adopted many directions from the new religion, turning into priests who performed rituals to honor spirits and deities.
Japanese gods and buddhas, monsters
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Japanese gods and buddhas
Gods of Shinto Goddess Amaterasu . Amaterasu o-mikami - “Great goddess who illuminates the earth”, goddess of the Sun. Considered the sacred ancestor of the Japanese emperors (great-great-grandmother of the first Emperor Jimmu) and the supreme deity of Shinto. Probably originally revered as a male being, "Amateru mitama" - "Spirit shining in the sky." Myths about her are the basis of Japanese mythology, reflected in the most ancient chronicles (7th century) - “Kojiki” and “Nihon Shoki”. Its main shrine, Ise Jingu, was founded at the very beginning of the country's history in Ise Province. The High Priestess of the Amaterasu cult is always one of the emperor's daughters.
God Susanoo-no-Mikoto . God of hurricanes, the Underworld, waters, agriculture and disease. His name translates as “Impetuous fellow.” Younger brother of the goddess Amaterasu. For a quarrel with his sister and other family members, he was exiled to Earth from the Heavenly Kingdom (which is called Takamagahara) and performed many feats here, in particular, he killed the eight-headed dragon Yamato no Orochi, and from his tail he took three symbols of imperial power - a sword Kusanagi, mirror and jasper. Then, in order to reconcile with his sister, he gave her these regalia. Subsequently he began to rule the Underground Kingdom. His main shrine is located in Izumo Province.
God Tsukiyoshi . God of the Moon, younger brother of the goddess Amaterasu. After he killed the goddess of food and crops Uke-mochi for disrespect, Amaterasu did not want to see him again. Therefore, the Sun and Moon never meet in the sky.
Izanami and Izanagi . The first people and, at the same time, the first kami. Brother and sister, husband and wife. They gave birth to everything living and existing. Amaterasu, Susanoo-no-Mikoto and Tsukiyoshi are children born from the head of the god Izanagi after the departure of the goddess Izanami to the Underworld and their quarrel. Now Izanami is revered as the goddess of death.
King Emma. The Sanskrit name is Yama. The god of the underworld, who decides the fate of all creatures after their death. The path to his kingdom lies either “through the mountains” or “up to the heavens.” Under his command are armies of spirits, one of whose tasks is to come for people after death.
God Raijin. God of thunder and lightning. Usually depicted surrounded by drums (taiko) and beating them. Thus he creates thunder. Sometimes he is also depicted in the form of a child or a snake. Besides thunder, Raijin is also responsible for rain.
God Fujin. God of the wind. Usually depicted with a large bag in which he carries hurricanes.
God Suijin. God of water. Usually depicted as a snake, eel, kappa or water spirit. Since water is considered a feminine symbol, women have always played a major role in the veneration of Suijin.
God Tenjin. God of learning. Originally revered as a sky god, but is now revered as the spirit of a scholar named Sugawara Michizane (845-943). Due to the fault of court intriguers, he fell out of favor and was removed from the palace. In exile, he continued to write poetry in which he asserted his innocence. After his death, his angry spirit was considered responsible for a number of misfortunes and disasters. To calm the raging kami, Sugawara was posthumously forgiven, promoted to court rank and deified. Tejin is especially revered at the Dazaifu Tenmangu Shrine in Fukuoka Prefecture, as well as at its temples throughout Japan.
God Toshigami. God of the year. In some places he is also revered as the god of the harvest and agriculture in general. Toshigami can take the form of an old man and an old woman. Toshigami prayers are offered on New Year's Eve.
God Hachiman. God of military affairs. The deified Emperor Ojin is revered under this name. Hachiman is especially revered at the Usa Nachimangu Shrine in Oita Prefecture, as well as at his own shrines throughout Japan.
Goddess Inari. Goddess of abundance, rice and cereals in general. Often worshiped in the form of a fox. Inari is especially revered at the Fushimi Inari Taisha Shrine, as well as at his own shrines throughout Japan. Sometimes Inari is also revered in a male form, in the form of an old man.
Seven Gods of Fortune (Shifuku-jin). Seven divine beings who bring good luck. Their names: Ebisu (patron of fishermen and merchants, god of luck and hard work, depicted with a fishing rod), Daikoku (patron of peasants, god of wealth, depicted with a wish-granting hammer and a bag of rice), Jurojin (god of longevity, depicted as an old man with a shaku staff to which a scroll of wisdom is attached, and a crane, turtle or deer, sometimes depicted drinking sake), Fukurokujin (god of longevity and wise deeds, depicted as an old man with a huge pointed head), Hotei (god of compassion and good nature, depicted in in the form of an old man with a big belly), Bishamon (god of wealth and prosperity, depicted as a mighty warrior with a spear and in full samurai armor), Benten (or Benzaiten, goddess of luck (especially at sea), wisdom, arts, love and thirst for knowledge , depicted as a girl with a biwa - the national Japanese instrument). Sometimes they include Kishijoten, the sister of Bishamon, depicted with a diamond in her left hand. They are revered both together and individually. They travel on a wonderful Treasure Ship, filled to the brim with all sorts of riches. Their cult is very important in the daily life of the Japanese.
Four Heavenly Kings (Si-Tenno) . Four deities protecting the cardinal directions from the invasion of demons. They live in palaces located in the mountains at the ends of the Earth. In the east is Jigoku, in the west is Jocho, in the south is Komoku and in the north is Bishamon (one of the seven gods of Luck).
Dragon Lord Rinzin . The strongest and richest of all dragons, lives in a huge crystal palace at the bottom of the ocean, filled with all sorts of riches. He is the richest creature in the world. Rinzin is revered as the god of the seas and oceans under the name Umi no Kami.
There are legends that Rindzin often visited the human world in human form, leaving behind many children - beautiful boys and girls with green eyes, long black hair and the ability to perform magic.
Saints of Buddhism Buddha Shakyamuni. Or just Buddha. It was in this rebirth that Buddha learned the Truth and created his teaching. The teachings of Buddha (Buddhism) are the most important part of Japanese culture.
Buddha Miroku. The Sanskrit name is Matreya. Buddha of the future. When he descends to Earth, the End of the World will come.
Buddha Amida. The Sanskrit name is Amitabha. The main object of worship of one of the branches of northern Buddhism is Amidism. Buddha of the Western Land. According to legend, in one of his rebirths, having comprehended the teachings of the Buddha and studied many lands and countries, he made 48 vows, one of which was to build for everyone who turned to him for help, the Land of the Pure Land (“Jodo”) in the West - the best in the worlds there is a land for people to live, a kind of Buddhist Paradise. Through many new reincarnations, he fulfilled this vow. His favorite animal is the white Moon Rabbit ("Tsuki no Usagi").
Bodhisattva Kannon. Another pronunciation of the name is Kanzeon, the Sanskrit name is Avalokiteshvara (“He who listens to the sounds of the world”). The Bodhisattva of Compassion, who took an oath to save living beings everywhere, and for this received the opportunity to manifest himself in “thirty-three forms.” Amida's closest companion. In China and Japan it is revered in female form. In India and Tibet - in male form (the Dalai Lama is considered his incarnation). In Japanese Christianity in the 16th century, she was identified with the Virgin Mary. Rules the animal world. Often depicted with many hands - a symbol of the ability to save countless creatures.
Bodhisattva Jizo. He is considered the patron saint of children and those suffering in hell, as well as travelers. Small statues of Jizo are often placed by the roadside, and a piece of cloth is sometimes tied around their necks as a sign of sacrifice.
Five Buddhas of Compassion (Go-Ti) . It is these five divine beings who help people most in achieving Nirvana. Their names are Yakushi, Taho, Dainichi, Asukuki and Shaka.
Twelve Guardian Gods (Juni-Jinsho). Twelve guardian gods of the great Yakushi-Nyorai - the Healer of Souls in Buddhist mythology. Their number corresponds to the number of months, and therefore those born in the corresponding month often consider themselves under the protection of the corresponding deity.
Patriarch Daruma. In Russia, Daruma is known as Bodhidharma, the creator of the Zen school and the founder of the Chinese Shaolin Monastery, the future center of martial arts. His dedication to achieving his chosen goal is proverbial. According to legend, when his eyelids began to stick together from sitting motionless in a meditation pose for a long time, he tore them out, indignant at his weakness.
There is a custom in Japan: when you start doing a difficult task (or ask the gods for a miracle), you buy a Daruma figurine and paint one eye with it, and when you finish the task (or get what you asked for), you paint the other eye.
Japanese spirits and demons
Myo-o. The Sanskrit name is Vidya-raja (“Lord of Secret Knowledge”).
Warriors protecting people from demons. Submit to the Buddhas. They look like huge, powerful warriors with two-handed swords made of pure light. They come from among the enlightened military leaders who have not achieved the status of Buddhas and Bodhisattvas. Satori. Literally it translates to “Enlightenment.” Satori are depicted as people of average height, with very hairy skin and piercing eyes. Satori live in remote mountains like animals, hunting small animals and not meeting people. According to legend, Taoists become such when they have achieved a complete understanding of Tao and Enlightenment. They can read the thoughts of their interlocutor and predict his every move. People sometimes go crazy over this.
They. Large evil fanged and horned humanoid demons living in Hell (Jigoku). Very strong and difficult to kill, severed body parts grow back in place. In battle they use an iron club with spikes (kanabo). They wear a loincloth made of tiger skin. Despite their appearance, they are very cunning and intelligent, and can turn into people. They love human meat. It is believed that people who do not control their anger can turn into oni. This especially applies to women. Sometimes they are kind to people and serve as their protectors.
The game of tag is called "onigokko" (oni game) in Japan. The tag player is called “they”.
Bakemono. Small, ugly demonic creatures that live in dark mountain caves near human settlements, which they like to plunder. By themselves, they are very weak, so they always attack in large numbers. Their most dangerous weapon is their long and strong teeth. They are especially afraid of Buddhist temples.
Gaki. Eternally hungry demons inhabit one of the Buddhist worlds - Gakido. Those who, during their life on Earth, overeat or threw away completely edible food are reborn in them. The gaki's hunger is insatiable, but they cannot die from it. They eat anything, even their children, but they cannot get enough. Sometimes they end up in the Human World, and then they become cannibals. They are portrayed as skin-and-bones people.
Asuras. Eternally warring demons inhabit one of the Buddhist worlds - Shura-Kai. They are reborn as those who desire power and superiority over others. Initially, asuras (singular number - asura) are demons of Indian folklore who rebelled against the will of the gods. They are depicted as powerful multi-armed demon warriors.
Buso. Spirits that eat human flesh. They arise from people who died of hunger. They prowl the dark night streets in search of their victims. They are practically devoid of intelligence, able to think only about food. They look like corpses beginning to decompose.
Zashiki-Warashi. These are good house spirits that settle in houses and protect its inhabitants, bringing prosperity to them and the house. It is unknown how zashiki-warashi choose their homes. If they leave the house, the house becomes desolate. They are usually shown to people as small children (usually girls) with their hair in a bun and wearing a kimono. Zashiki-warashi prefer older houses and never live in offices. You need to treat them like little children (politely and kindly), and they behave like children - they can sometimes play some kind of prank.
Shikigami. Spirits summoned by a magician, an expert on Onmyo-do. They usually appear as small oni, but can take the forms of birds and animals. Many shikigami can inhabit the bodies of animals and control them, and the shikigami of the most powerful magicians can inhabit people. Controlling shikigami is very difficult and dangerous, as they can break out of the magician’s control and attack him. An expert on Onmyo-do can direct the power of other people's shikigami against their master.
Snow people (Yama-uba). Mountain spirits. They appear in the form of creatures in torn kimonos and are generally very unkempt. They lure travelers high into the mountains and eat their flesh. They have excellent hearing and sense of smell. They are experts in black magic and poisons.
Shoujo . Demons of the depths. Large creatures with red hair, green skin and fins on their arms and legs. They cannot stay on land for a long time without sea water. They love to sink fishing boats and drag sailors to the bottom. In ancient times, a bounty was placed on the head of a shojo in coastal cities.
Japanese monsters and ghosts
Monsters Dragons (Ryu). The strongest and most powerful creatures on Earth, after the gods.
Very beautiful creatures, endowed with great knowledge and wisdom. They symbolize wealth, water and wisdom. Unlike European dragons, their bodies are long and thin, they lack wings, and their head resembles that of a horse with a huge mustache and no ears, with two horns. Dragons love to play with clouds and cause rainstorms and hurricanes. They are famous for their wealth and generosity. Dragons love pearls, and will do anything for a rare pearl. They say that there is a huge waterfall high in the mountains. A carp that can get there by jumping from river to river becomes a dragon.
Kappa. Water spirits living in rivers and lakes. They are similar to turtles, with a shell, a flat beak and green skin, and are as tall as a 10-year-old child. Kappa are very fond of sumo wrestling and force their victims to fight them. They also love cucumbers very much. If you deprive kappa of the water they carry on the top of their heads, they quickly die. The best way to do this is to bow to the kappa. His politeness will prevail, he too will bow, and the water will pour out. Kappa protect water from pollution and can drag rivers passing by under water and drown them. Sometimes they feed on the blood of people and animals, sucking it through the anus.
Tengu. Humanoid creatures with long red noses and sometimes wings - a cross between a man and a stork. They often dress like yamabushi. They are considered the spirits of mountains and usually live near them. Sometimes they wear a fan that causes terrible hurricanes. They can fly. It is said that the tengu do not want people to live in peace, so they try to control the history of people and organize wars. Very touchy, but wonderful warriors. According to legend, the great commander and hero Minamoto no Yoshitsune studied the art of war from the tengu.
Dwarves (Korobokuru). They live in the jungle, far from people. A race of hunters and gatherers. About one and a half meters tall, with long arms and crooked legs. Always unkempt beards and hair, hard rough skin. Mutual hostility with people.
Shikome. A warlike race of creatures similar to Western goblins. Bloodthirsty sadists, slightly taller than humans and much stronger, with developed muscles. Sharp teeth and burning eyes. They do nothing else but wars. They often set up ambushes in the mountains.
Mermaids (Ningyo). Mysterious sea creatures. They are believed to be immortal. A person who eats mermaid meat can live a very long life, in fact, become immortal himself. There is a popular legend about the girl Yaao-hime, whose father gave mermaid meat to taste. She lived after this for 800 years, maintaining the appearance of a 15-year-old girl. A temple was built in her honor.
Shachihoko. A sea monster with the head of a tiger and the body of a fish covered with poisonous spines. To walk on the ground, it can transform into a tiger. They usually swim around the whale's head, making sure that the whale does not violate the Law of the Sea - "a whale cannot eat large fish." If a whale violates this law, they quietly climb into its mouth and sting it to death. In the Middle Ages, shachihoko statues were often placed in Japanese castles, just as gargoyle statues were in Europe.
Ghosts
of Ghosts (O-bake). Unpleasant creatures that look like clumps of fog.
They love to scare people by taking on various nightmarish forms and live in hollow trees and other dark places. Ghosts (Yurei and Onryo). The souls of the dead and lost, finding no peace for themselves. The manifestations are similar to o-bake, but can be calmed. Yurei are the souls of the dead who did not realize that they had died, and therefore appear at the place of death. Onryo are the souls of the unjustly offended, pursuing their offenders.
Baku. A good ghost that eats bad dreams. You can call him by writing his name on a piece of paper and putting it under your pillow. Depicted as similar to the black-backed tapir (the black-backed tapir is a large South Asian equid mammal with a small trunk, its closest relatives are horses and rhinoceroses).
Konaki Jiji. Literally it translates to “an old man crying like a child.” A monster who can control his weight. It usually takes the form of a baby with the face of an old man and lies on the road. When someone picks it up, it begins to cry and immediately increases its weight many times over, until the compassionate wanderer collapses under such a burden.
Nurikabe. A monster in the form of a large invisible wall blocking the passage. If a person is late somewhere because he walked for a long time, then they say that the nurikabe interfered with him. Sometimes they are shown to people in the form of a large stone wall with legs and small arms.
Ittan-momen. Literally it translates to “A piece of cotton fabric.” Ittan-momen is a long white flying strip of cloth that appears at night and strangles its victims by wrapping it around the neck and head.
Hitotsume Kozo. Literally it translates to “One-Eyed Guy.” Bald one-eyed monsters that look like Buddhist priests. They love to scare people.
Kasa no Obake. Literally it translates to "Umbrella Ghost". Wooden umbrella with one eye and one leg. They love to scare people.
Rokurokkubi. Literally it translates to “Woman with a Long Neck.” A monster woman whose neck stretches to incredible sizes at midnight. During the day everything looks fine. They love to drink oil from lanterns and scare people.
Japanese werewolves
Raccoon dogs (Tanuki). For the Japanese, tanuki are popular heroes of children's songs, fairy tales and legends, not particularly smart, restless creatures who unsuccessfully try to play tricks on people.
It is believed that by placing leaves on their heads, tanuki can transform into anyone they want. The Japanese build temples and worship some of the outstanding legendary tanuki as gods. A tanuki's genitals are a traditional symbol of good luck and are considered to be 8 tatami squares - 12 square meters. meters. Sculptures of tanuki with huge genitals and a bottle of sake in their paw can often be found in Japan. Foxes (Kitsune). They are considered smart, cunning creatures who can transform into people, like tanuki. They obey Inari, the goddess of cereal plants. In Japan, there are Chinese legends about foxes turning into beautiful girls and seducing young men. Like tanuki, foxes have statues, especially at Inari shrines.
Cats (Neko). Like tanuki and foxes, cats are believed to be able to transform into people. They are usually considered good creatures who help people. They are often magical assistants to heroes in myths and legends. Like foxes, cat girls can be very dangerous. In human form they demonstrate superhuman flexibility, agility and cunning. Preserves the cat's body coloring.
In ancient times, a cat settled in an old temple that no one entered. She began to go out onto the road and sit on her hind legs and raise her front leg, as if inviting people to the temple. Having learned about such a diva, crowds flocked to this temple. Since then, statues of cats with their front paw raised are considered to bring good luck and are often placed in front of temples and in homes.
Dogs (Inu). Dogs are generally worshiped as guardians and protectors. Statues of Koma Inu (“Korean Dogs”) - two dogs opposite each other, the left one’s mouth is closed, the right one’s mouth is open - are often placed in temples as protection from evil forces. It is also believed that dogs give birth without pain, so pregnant women on certain days make sacrifices to dog statues and pray for a successful birth.
Sometimes they can turn into very strong and tall men, devoted to their friends, excellent warriors, but somewhat offended in mind, lacking a vivid imagination and easily falling into anger.
Monkeys (Saru). When they transform into humans, the monkeys look like older people, very smart and knowledgeable, but with somewhat strange behavior. They love big companies; in some legends they even saved people just to communicate with them. They get angry easily, but quickly move away.
Cranes (Tsuru). Very rarely they turn into people; in human form they are very kind, sweet, beautiful creatures with an understanding look. They often take the form of wandering monks and travel in search of those in need of their help. They hate violence.
Rats (Nezumi). In human form - vile little people without any moral principles, with an excellent sense of smell and eyesight. They become spies and murderers.
Spiders (Kumo). Very rare creatures. In their normal form they look like huge spiders, the size of a person, with glowing red eyes and sharp stings on their paws. In human form - beautiful women with cold beauty, luring men into a trap and devouring them.
Carps (Koi). Carp is considered a symbol of masculine strength, as it can jump high out of the water and swim against the current. They are also often bred in ponds as ornamental fish. Flags with images of carp (koinobori) are hung on Children's Day - May 5. Sometimes several flags of different colors are hung: black in honor of the father, red in honor of the mother, and blue in honor of the number of children.
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Pre-Buddhist Shintoism
Today, Shintoism and Buddhism exist peacefully in Japan, qualitatively complementing each other. But why did this happen? The answer can be obtained by studying the features of early, pre-Buddhist Shintoism. Initially, in the Shinto religion, a prominent role was played by the cult of dead ancestors, who symbolized the unity and cohesion of members of the same clan. The deities of earth, water, forests, mountains, fields and rain were also revered.
Like many ancient peoples, Japanese farmers solemnly celebrated the autumn and spring holidays, the harvest and the awakening of nature, respectively. If someone died, then that person was treated as if he had gone to another world.
Ancient Shinto myths still preserve the original Japanese version of ideas about the formation of the world. According to legends, initially there were only two deities in the world, Izanagi and Izanami - god and goddess. Izanami died trying to give birth to her first child, and then Izanagi went after her to the world of the dead, but was never able to bring her back. He returned to earth, and from his left eye the goddess Amaterasu was born, from whom the emperors of Japan descended.
Today the pantheon of Shinto gods is huge. At one time, this issue was not controlled or limited. But as far as intellectual attitude is concerned, this religion was not enough for a developing society. It was this reason that became fertile ground for the development of Buddhism in Japan.
What to see
The sculpture is impressive in its scale - its height with the pedestal is 13.4 m, and the weight of the large Buddha is more than 90 tons. Like the Statue of Liberty, Daibutsu is hollow on the inside, and visitors can view the interior of the structure.
The base of the sculpture was damaged by the 1923 earthquake. A few years later, the pedestal was repaired, but serious restoration of the monument was carried out only in 1960-1961. Then, during the work, the neck was strengthened and protection against seismic vibrations was installed.
The Buddha sits in the lotus position with his hands folded in the Dyani mudra gesture, symbolizing meditation. The serene expression on his face is in perfect harmony with the peaceful natural landscape that lies behind the temple. The densely forested mountains and endless sky create the perfect backdrop to contemplate the eternal calm on the face of the deity.
New weapon in political struggle
The history of Buddhism in Japan dates back to the middle of the 6th century. During those times, the teachings of the Buddha played an important role in the political struggle for power. A few decades later, those who bet on Buddhism won this fight. Buddhism in ancient Japan spread as one of the two leading directions - Mahayana. It was these teachings that became key during the period of formation and strengthening of culture and statehood.
The new belief brought with it the traditions of Chinese civilization. It was this teaching that became the impetus for the emergence of administrative-bureaucratic hierarchy, ethical and legal systems. Against the background of these innovations, it was clear that Buddhism in Japan and China was noticeably different. For example, in the Land of the Rising Sun, attention was not focused on the fact that ancient wisdom has unconditional authority; moreover, unlike China, the opinion of an individual before the collective had a price. The “Law of 17 Articles”, which came into force in 604, mentioned that every person has the right to his own opinion, belief and idea of \u200b\u200bwhat is right. However, it was worth taking into account the opinion of the public and not imposing your principles on others.
Attitudes towards religion in Japan
Shinto is the main religion of Japan and in a certain sense characterizes the nation, customs, character and culture. For centuries, the Shinto religion of the Japanese was cultivated as the main ideological system and source of rituals, which subsequently led to the fact that today the majority of Japanese consider rituals, traditions, holidays, life attitudes and rules of Shinto not elements of a religious cult, but the cultural traditions of their people. Therefore, although all Japanese traditions are permeated with Shinto, only a few Japanese consider themselves supporters of Shinto.
Spread of Buddhism
Despite the fact that Buddhism absorbed many Chinese and Indian movements, only in Japan the norms of this religion turned out to be the most durable. Buddhism in Japan played an important role in the development of culture, and starting from the 8th century it began to influence political life. The latter was facilitated by the Inke Institute. According to these teachings, the emperor was supposed to renounce the throne during his lifetime in favor of a future heir, and then rule the state as a regent.
It is worth noting that the spread of Buddhism in Japan occurred very quickly. In particular, Buddhist temples grew like mushrooms after rain. Already in 623, there were 46 of them in the country, and at the end of the 7th century a decree was issued on the establishment of Buddhist altars and images in official institutions.
Around the middle of the 8th century, the government of the country decided to build a large Buddhist temple in Nara Prefecture. The central place in this structure was occupied by a 16-meter statue of Buddha. To cover it with gold, the precious material was collected throughout the country.
Over time, the number of Buddhist temples began to number in the thousands, and sect schools, such as Zen Buddhism, began to actively develop in the country. In Japan, Buddhism found favorable conditions for its mass spread, but it not only did not suppress primitive local beliefs, but integrated with them.
Ancient beliefs of the Japanese
In the 4th century, when the territory of future Japan was occupied by Mongol tribes, the worldview of people was primitive. They believed in magic, and totemism and animism were common.
Totemism
Totemism is a faith based on the cult of the totem. A totem usually means a creature (usually an animal) that is an object of veneration. Since the life of ancient hunters depended on the presence of animals, a cult of celestial deer and elk cows arose - the “progenitors” of the animal world. This cult was reflected in the ancient Japanese custom of telling fortunes by cracks in a deer shoulder blade held over a fire. In addition, the Japanese worshiped foxes, snakes and turtles. The wolf was considered one of the dominant animals. He was called the spirit of the Okami Mountains. Peasants usually asked him to protect their crops and themselves from various troubles and misfortunes, fishermen - to send a fair wind.
Animism
Animism is the belief that everything that exists has a soul. All inanimate nature was spiritualized. From the point of view of animism, life exists in every object and subject of nature, be it a stone or a plant.
Based on animistic beliefs, a religion was born that is considered traditional in Japan - Shintoism.
Two religions
In the 8th century, the Kegon sect existed in the country, which had already taken shape and came into force. It was she who turned the capital's temple into a center that was supposed to unite all religious movements. But first of all it was necessary to bring Shintoism and Buddhism closer together. In Japan, they began to believe that the deities of the Shinto pantheon are Buddhas in their various rebirths. The Kegon sect managed to establish a “double path of spirits”, where two religions that had once supplanted each other were to merge into one.
The fusion of Buddhism and Shintoism in early medieval Japan was a success. The country's rulers turned to Shinto shrines and gods with a request to contribute to the construction of the Buddha statue. The Japanese emperors directly stated that they would support both Buddhism and Shintoism, without giving preference to any one religion.
Some of the most revered kami (deities) of the Shinto pantheon were awarded the status of Bodhisattva, that is, a heavenly Buddhist deity. Monks who professed Buddhism repeatedly took an active part in Shinto events, and Shinto priests visited temples from time to time.
Sects and temples
There are about 77 thousand Buddhist temples in Japan. For the most part they belong to the 7 major sects, namely Tendai, Shingon, Jodo, Rinzai, Soto, Nichiren and minor sects. Sects, in turn, are divided into a large number of subsects.
The largest of the sects is Soto (14,702 temples). Next come the followers of the subsects Jodoshinshu Honganji (10,335), Jodoshinshu Otani (8,709), Jodo sect (6,929), Nichiren (4,633), Koyasan Shingon (3,487), Rinzaishu Myoshinji (3,401), Shingonshu Chizan (2,853 ), Shingonshu Budzan (2,632), etc. The Soto and Rinzai sects are Zen Buddhist movements.
Followers of Zen Buddhism, with which the popular consciousness mainly associates Japanese culture, do make up a significant percentage of the total number of followers of Japanese Buddhism. In sects, the central place is occupied by the cult of the founding patriarch. Most of the patriarchs of Japanese Buddhism lived in the 13th century. Their names are widely known and revered in society.
The largest sects have their own universities, offering programs in Buddhism in general and the teachings of specific sects. In almost all sects, Buddhist priests are allowed to marry and eat meat. Most churches are family churches, that is, they are run by a priest and his family. In such temples, families live within the temple enclosure. Sons often inherit the priesthood from their father. Thus, the majority of temples in Japan are hereditary.
Shingon
The Shingon sect made a significant contribution to the combination of Buddhism and Shintoism. In China, practically nothing is known about her, and her teachings came to India much later. The founder of the sect was the monk Kukai, who concentrated all his attention on the cult of Buddha Vairocana, who was perceived as a symbol of the cosmic Universe. Due to his involvement with the Universe, images of Buddha were different. This is what helped bring Buddhism and Shinto together - the Shingon sect declared the main gods of the Shinto pantheon to be avatars (faces) of Buddha. Amaterasu became the avatar of Buddha Vairocana. Mountain deities began to be seen as incarnations of Buddha, which was taken into account when building monasteries. In addition, the mystical rituals of Shingon made it possible to qualitatively compare the Shinto deities who personified nature with the cosmic forces of Buddhism.
Buddhism in Japan in the Middle Ages was already an established, full-fledged religion. He ceased to compete with Shintoism and, one might even say, divided ritual duties equally. Buddhist monks worked in many Shinto temples. And only two Shinto shrines - in Ise and Izumo - retained their independence. After some time, this idea was supported by the country’s rulers, who still saw Shintoism as a pillar of their influence. Although this is most likely due to the weakening of the role of the emperor and the beginning of the reign of the shoguns.
Community structure
Every temple has danka (worshipers or alms givers). If one of the community members dies, the family turns to the temple to which it is historically attached for funeral rituals. Traditionally, families organize funeral rituals at temples on the 49th day, one year, three years and seven years after the death of a family member. Thus, a danka is a family that maintains a connection with a particular temple for generations.
Usually one temple is associated with three hundred dank. If the temple does not have enough dank, then the priests are forced to earn extra money on the side, usually as teachers. In large cities, some temples rent out temple grounds for parking and unused buildings for commercial rental.
Funeral rites are what primarily connect the temple with the danka. In addition, people visit temples to perform sacrifices and prayers. Some temples function solely for this purpose.
Buddhism during the Shogunate
In the 9th century, the political power of the emperors was a mere formality; in fact, the entire reign began to be concentrated in the hands of shoguns - local military governors. Under their rule, the religion of Buddhism in Japan gained even greater influence. Buddhism becomes the state religion.
The fact is that Buddhist monasteries became the centers of administrative rule, and the clergy held enormous power in their hands. Therefore, there was a fierce struggle for positions at the monastery. This led to the active growth of the position of Buddhist monasteries in the political and economic arena.
For many centuries, while the period of the shogunate lasted, Buddhism remained the main center of power. During this time, power changed significantly, and Buddhism transformed along with it. Old sects were replaced by new ones that still influence Japanese culture today.
Dzedo
The first to appear was the Dzedo sect, where the cult of the Western Paradise was preached. This movement was founded by Honen, who believed that Buddhist teachings needed to be simplified, making them more accessible to ordinary Japanese. To achieve what he wanted, he simply borrowed from Chinese Amidism (another Buddhist movement) the practice of repeating words that were supposed to bring salvation to believers.
As a result, the simple phrase “Oh, Buddha Amitaba!” turned into a magic spell that could protect the believer from any misfortune if repeated constantly. This practice has spread like an epidemic throughout the country. It is easy for people to believe in the easiest way of salvation, such as rewriting sutras, donating to temples, and repeating a magic spell.
Over time, the turmoil around this cult subsided, and the Buddhist movement itself acquired a calmer form of manifestation. But the number of followers did not decrease from this. Even now there are 20 million representatives of Amidism in Japan.
Nichiren
The Nichiren sect was no less popular in Japan. It was named after its founder, who, like Honen, tried to simplify and purify Buddhist beliefs. The center of worship of the sect turned out to be the Great Buddha himself. There was no need to strive for the unknown Western paradise, because Buddha was around, in everything that surrounded man and in himself. Therefore, sooner or later, Buddha will definitely manifest himself even in the most offended and oppressed person.
This movement was intolerant of other sects of Buddhism, but its teachings were supported by many disadvantaged people. Of course, this circumstance did not give the sect a revolutionary character. Unlike neighboring China, in Japan Buddhism rarely became the banner of peasant uprisings. In addition, Nichiren proclaimed that religion should serve the state, and this idea was actively supported by nationalists.
Zen Buddhism
The most famous sect is Zen Buddhism, where the Japanese spirit was fully manifested in the context of Buddhism. The teaching of Zen appeared in Japan much later than Buddhism. The southern school received the greatest development. It was preached by Dogen and introduced some of his principles into this movement. For example, he respected the authority of the Buddha, and this innovation played a key role in the creation of the sect. The influence and possibilities of Zen Buddhism in Japan turned out to be very great. There were several reasons for this:
- The teaching recognized the authority of the teacher, and this contributed to the strengthening of some native Japanese traditions. For example, the Inca institution, according to which the author renounced his powers in favor of the future heir. This meant that the student had already reached the level of the teacher.
- Zen monastery schools were popular. They were raised harshly and cruelly here. A person was taught to persistently achieve his goals and be ready to sacrifice his life for this. This upbringing greatly appealed to the samurai, who were ready to die for the sake of the master and honored the cult of the sword above life.
Actually, this is why the development of Zen Buddhism was so actively patronized by the shoguns. This sect, with its principles and norms, basically determined the code of the samurai. The warrior's path was difficult and cruel. The warrior's honor was above all - courage, loyalty, dignity. If any of these components were desecrated, they had to be washed off with blood. A cult of suicide in the name of duty and honor developed. By the way, not only boys in schools, but also girls from samurai families were specially trained to do hara-kiri (only girls stabbed themselves with a dagger). They all believed that the name of the fallen warrior would go down in history forever, and therefore they were fanatically devoted to their patron. It was these components that had a significant influence on the national character of the Japanese.
Death and modernity
Fanatical, always ready to sacrifice their own lives, samurai differed in many ways from the warriors of Islam, who went to death for the sake of their faith and expected to be rewarded in the afterlife. Neither Shintoism nor Buddhism had such a concept as another world. Death was perceived as a natural phenomenon and the main thing was to end this life with dignity. The samurai wanted to remain in the blessed memory of the living, going to certain death. This attitude was stimulated precisely by Buddhism, where death is commonplace, but there is the prospect of rebirth.
Buddhism in modern Japan is a full-fledged religion. Residents of the Land of the Rising Sun visit both Buddhist and Shinto shrines to protect themselves and their families from evil spirits. In addition, not everyone sees the difference in these religions; the Japanese are accustomed to the fact that Buddhism and Shintoism have existed in Japan for many centuries and are considered national religions.
What are the differences?
The rituals that are carried out in temples, the worship of numerous deities, merging with nature - this is what Shintoists and Buddhists have in common. What is the difference between one faith and another?
In Buddhism, special prayers are said - mantras, which are addressed to a specific saint. Shintoism in this regard contains remnants of shamanism, when people use spells to call upon the forces for rain or an end to the storm.
Siddhartha's teaching is flexible, can adapt to any mentality and is able to travel around the world, flowing into different forms. The Shinto faith is something national, close and dear only to the Japanese.
In general, it is something more than religion in the usual sense; it is a whole complex of knowledge that does not lend itself to strict structuring or listing unambiguous dogmas. What is needed here is not orthodoxy, but continuous practice, ritualism with a pretense of magic and animalism. The main thing in Shinto is not blind adherence to the canons, but simplicity, not formal rituals, but sincerity.
What is especially striking when delving into Shintoism is the absence of a founder, such as Gautama, Jesus, or Muhammad. Here the preacher is not a single holy person, but the whole nation, from generation to generation.
And most importantly: the meaning of a Buddhist’s life is to break out of a series of rebirths and finally achieve nirvana, complete liberation of the soul. Shintoists do not seek salvation in the next life, in the afterlife or in an intermediate state - they achieve agreement, merging with the “kami” in the present life.
