JAPANESE BUDDHISM

http://www.lioncity.net/buddhism/index.php?showtopic=1532

Zen School

Bodhidharma brought Dhyana Buddhism from India to China at the beginning of the 6th
century. He became the first patriarch of the lineage of Ch'an school. The Ch'an
school split into Northern school and Southern school after the 5th patriarch. The
lineage of the Southern school Ch'an (headed by Hui-neng, 638-713) further split
into "five houses, seven schools" (goke-shichishu) after Chinese Tang dynasty;
these were currents within the Ch'an tradition that differed in details of training
style but not in essential content. They are the Soto school, the Ummon school, the
Hogen school, the Igyo school, and the Rinzai school; sub schools of Rinzai are the
Yogi school and the Oryo school.

Of these traditions, two, those of the Rinzai school and the Soto school, reached
Japan, in the 12th century and at the beginning of the 13th century, respectively.
Both schools are still active there today. While Ch'an in China declined after the
Sung period, in Japan, as Zen, it began to flourish anew. Dogen Zenji, who brought
the Soto tradition to Japan, and Eisai Zenji, Shinchi Kakushin, Shomyo, and others
in the Rinzai tradition, together with a few Chinese Ch'an masters who were invited
to Japan, founded the Zen tradition. A school founded in Japan in the middle of the
17th century by the Chinese master, Yin-yuan Lung-ch'i (Jap., Ingen Ryuki), the
Obaku school, is today practically without importance, having only one active
monastery, the Mampuku-ji in Uji near Kyoto. One of the most outstanding figures in
Zen was Hakuin Zenji, who reformed Japanese Rinzai Zen in the 18th century after a
period of deterioration and helped it to revive and flourish once again.

Esoterically regarded, Zen is not a religion but rather an indefinable,

incommunicable (fukasetsu) root, free from all names, descriptions, and concepts,
that can only be experienced by each individual for him- or herself. From expressed
forms of this, all religions have sprung. In this sense Zen is not bound to any
religion, including Buddhism. It is the primordial perfection of everything
existing, designated by the most various names, experienced by all great sages,
saints, and founders of religions of all cultures and times. Buddhism has referred
to it as the "identity of samsara and nirvana." From this point of view zazen is
not a "method" that brings people living in ignorance (avidya) to the "goal" of
liberation; rather it is the immediate expression and actualization of the
perfection present in every person at every moment.

(excerpted from "The Encyclopedia of Eastern Philosophy and Religion", Shambhala,

Boston)

Jodo-shu School

Jap., lit. "School of the Pure Land"; school of Japanese Buddhism derived from the
Pure Land school of China. The Jodo-shu was brought to Japan, along with other
Buddhist teachings, by the monk Ennin (793-864), who studied in China the teachings
of the T'ien-t'ai, Mi-tsung, and Pure Land schools. Ennin propagated the practice
of reciting the name of Amida (nembutsu). Important representatives of the early
period of this school were Kuya (903-72), called the Sage of the Streets, and
Genshin (942-1017). In their time recitation of Amida's name was a component of the
practice of all Buddhist schools, especially of the Tendai and Shingon schools.

In the 12th century Honen (1133-1212) founded the actual Jodo school. He wanted in
this way to open up an "easy path" for the distressed people of the "last times."
He succeeded in assembling a great host of followers around him and forming them
into a powerful organization. Since he considered his teaching the supreme one, he
alienated the representatives of other Buddhist schools and was condemned to exile
in a remote area at the age of seventy-four.

The doctrinal basis of his schoool is provided by the three most important texts of
the Pure Land school: Sukhavati-vyuha, Amita-bha-sutra, Amitayurdhyana-sutra. The
practice of the Jodo-shu consists exclusively of recit-ing the name of Amida in the
formula Namu Amida Butsu ("Veneration to Buddha Amida"). This is essential in order
to strengthen faith in Amida, without which rebirth in the Pure Land of Amida
(Sukhavatl), the goal of the practice, is impossible. The adherents of the Jodo-
shu, unlike those of the Jodo-shin-shu, enter themonastic life.

Kuya was the first adherent of the Amida cult who propagated it publicly. The Sage
of the Streets moved through the streets dancing and singing, to a melody invented
by himself, the formula for the veneration of Amida, beating rhythm on a bowl.
Ryonin, who belonged to the Tendai school, is known particularly for propagating
the invocation formula through folk songs. He was strongly influenced by the
totalistic philosophy of the Tendai and Kegon schools and developed the "all-
pervasive nembutsu": if a person recites the name of Amida, it redounds to the
benefit of all men, in this way one can participate in the worship of others.
Ryonin's exposition ofthe teaching gained great influence at the imperial coun.
After his death the teaching was continued by his students.

Genshin, a monk on Mount Hiei, a center of the Amida school, was persuaded that
there must be a means for the liberation of all beings. He expounded such a method
in his work on the belief in Amida, in which ten sections described the tortures of
the hells (naraka) and the benefits of the Jodo practice. He believed he understood
the two essential features of human nature-repulsion and fear of hell and longing
for rebirth in the Pure Land. This became one of the most influential works in the
history of Japanese Amidism. Genshin, however, was not only a writer; he tried
through painting and sculpture to bring his message also to uneducated people.
Still, however, the veneration of Amida did not constitute an independent school
but was part of the practice of other Buddhist schools.

Only with Honen was this belief institutionalized as the Jodo school. In his work,
Senchakushu, on the vows of Amida, Honen presented unequivocally the view that
calling upon Amida represented the highest of all religious practices. He
distinguished -- following the doctrine of T'ao-ch'o (7th century), a
representative of the Chinese Pure Land school -- between the "sacred" (or
"difficult") path of traditional methods, which require strict discipline and
effort, and the "path of the Pure Land" (or "easy path"), which requires only faith
in Amida and the recitation of his name. Honen was of the opinion that in an age of
religious decadence, the majority of humanity is not capable of following the
"sacred path"; their only chance is the second path, based on the compassion and
help of Amida, on the "power of the other" (tariki).

(excerpted from "The Encyclopedia of Eastern Philosophy and Religion", Shambhala,

Boston)

Jodo-shin-shu School

Jap., lit. "True School of the Pure Land". The short form is Shin-shu (Shin
school). A school of Japanese Buddhism that was founded by Shinran (1173-1262) but
first organized as a school by Rennyo (1414-99).

It is based on the Sukhavatz-vyuha, the core of which is the forty-eight vows of

Buddha Amitabha (Jap., Amida). The essence of the Jodo-shin-shu teaching lies in
the formula for venerating Amida (nembutsu), in whom are unified all the virtues of
a buddha. The recitation of this formula permits the believer to be reborn in the
Pure Land of Amida and to realize buddhahood, even if he has accumulated bad karma.
This is possible through the active help of Amida. The most important element in
the practice is thus the unshakable belief in the power of Buddha Amida.

The Jodo-shin-shu has no monastic aspect; it is purely a lay community. A

peculiarity of the school is that the office of abbot of the main temple and thus
also the function of head of the school is hereditary. Today the Jodo-shin-shu is
the most important school of Buddhism in Japan and consists of two factions: Otani
and Honganji. The main temples of both are in Kyoto. This division took place in
the 17th century as a result of differences in the manner of performing rituals.
Both factions maintain large universities.

In contrast to the Jodo-shu, in which the recitation of Amida's name serves

essentially for the strengthening of trust in Amida, the Shin school sees in it an
act of gratitude on the part of the individual. This arises from the insight that
the buddha Amida exerts his entire force for the sake of saving this individual. In
the Shin school only Amida is venerated; he may not, however, be called upon for
the sake of purely private interests.

The Jodo-shin-shu represents the most extreme form of the Uneasy path," in which
the practitioner relies on the "power of the other," (tariki), i.e., of Amida.
Besides the absolute trust in Amida, no other effort of oness own is required to
attain enlightenment. Trust and reliance toward Amida alone effect liberation.

In this school, the old Buddhist idea of adapting oneself to the world to the
greatest possible extent is logically extended: if members of the school live like
all other men, i.e., as lay people, they avoid building up barriers between
themselves and the world around them. Thus the Shin school is inclined to do away
with all religious rules. Thus, for example, marriage is a way to participate in
the life of ordinary people as well as to serve the Buddha.

(excerpted from "The Encyclopedia of Eastern Philosophy and Religion", Shambhala,

Boston)

Ritsu School

Jap., lit "discipline schoorl", school of Japanese Buddhism that developed out of
the original Chinese form of this school (Lu tsung). It was brought to Japan in the
year 754 by the Chinese monk Chien-chen (Jap., Gan-jin). The school stresses the
literal observance of the Vinaya rules for Buddhist life. It attaches special value
to the correct performance of the ordination ceremony. The Ritsu school survives
until the present but has never been of great importance. This can be attributed to
a strong tradition of less literal observance of discipline in the other Buddhist
schools. These schools attach less value to the rule itself than to the spirit
behind it. Another factor in the minimal influence of the Ritsu school was the
appearance of a Mahayana ordination ceremony in the Tendai school.

Emperor Shomu (724-748), who strongly favored the diffusion of Buddhism in Japan,
wanted to bring a competent teacher from China to Japan, who would convey deep and
thorough knowledge of the disciplinary rules to Japanese monks and nuns. After the
arrival of Chien-chen in Japan, the emperor had a monastery specially built for him
with an ordination hall attached. The monk Saicho, who was ordained in this
monastery, nevertheless later declared this kind of Hinayana ordination not valid
and developed a "bodhisattva ordination" according to Tendai teachings, which was
purely Mahayana and less strictly formal. However, because of strong protest on the
part of the other schools, this way of consecrating a monk was not recognized until
after Saichao's death. Then it was recognized by imperial decree. Later, other
schools, such as Zen and Jodo, adopted this form of ordination.

(excerpted from "The Encyclopedia of Eastern Philosophy and Religion", Shambhala,

Boston)

Shingon School

The school of esoteric Buddhism was founded by Kukai (Kobo Daishi), 774-835. Kukai
studied the teachings of the Mi-tsung in China and systematized them in Shingon.
The "School of the True Word" places especially great importance on the "three
secrets" (body, speech, mind). Every person possesses these three functions, all of
which harbor secrets that lead to the attainment of buddhahood.

The rituals connected with the three secrets are passed orally from teacher to
disciple in Shingon; this represents a considerable difference from the schools of
Buddhism intended for the general public. According to the view of the Shingon
school, these esoteric teachings were expounded as absolute truth by Vairochana,
the cosmic buddha, and only the initiated can learn to understand them. Vairochana,
who is the central buddha of the school, is the universe itself, without beginning
or end. He manifests himself through the perfect harmony of the six elements:
earth, water, fire, air, space, and consciousness.

According to the teaching of this school, the true meaning of the esoteric
teachings cannot be conveyed in words but only through artistic representations.
This explains the importance of mandalas in Shingon.

The Shingon school does not, however, despite its esoteric character, deny the
importance of our world and of happiness in the present life. From the correct
performance of the various rituals, immediate material benefits can be drawn.

This view tended to favor the arising of superstitious practices and various
currents within Shingon have opposed this. The Shingon school is still today one of
the largest Buddhist schools of Japan.

The "secret of body" finds expression in various hand gestures (mudra), meditation
postures, and the use of certain ritual implements, such as vajra or lotus, that
are associated with one or another buddha or bodhisattva being invoked.

The "secret of speech" is related to the recitation of mantras and dharani; the
"secret of mind," to the "five wisdoms," which make the comprehension of reality
possible, and to samadhi. Through particular rituals, which are rooted in these
three secrets, a connection between the practitioner and a particular buddha is
brought about, through which the state of Buddha in me, me in buddha" can be
realized; i.e., buddhahood can be attained in this lifetime.

The two mandalas important in Shingon are the garbhadhatu mandala and the
vayradhatu mandala. The first ("womb" mandala) symbolizes the matrix of all things,
the principle that is the basis of everything, and represents the static aspect of
the cosmos. In the middle of this mandala is Vairochana, sitting on a red lotus
blossom on the eight petals of which are the four transcendent buddhas and
bodhisattvas. The vajradhatu mandala (mandala "of the diamond realm") symbolizes
the active aspect of the cosmos, the wisdom of Vairochana, which arises from the
above "principle" and is its spiritual expression. In the center of this mandala
also is Vairochana. He sits on a white lotus blossom with the four transcendent
buddhas around him. The realms of the two mandalas cannot exist apart from one
another.

In an important ceremony of this school, the student must throw a flower onto the
mandala and thereafter particularly venerate that buddha on which his flower falls,
considering him as his spiritual guide. Other important rites are the ceremonies of
abhisheka and ordination.

(excerpted from "The Encyclopedia of Eastern Philosophy and Religion", Shambhala,

Boston)

Tendai School

Japanese form of the Chinese Tien-tai school, brought to Japan from China in the
8th century by Saicho (Dengyo Daishi). There are no essential doctrinal differences
between the Chinese and Japanese forms ofthe school. An important representative of
the Tendai school was Ennin.

In Japan there were three subschools of Tendai: Sammon(Jap., also Sanmon, lit.
"mountain gate"), Jimon, and Shinsei. The central focus in the Shinsei school is
veneration of Buddha Amitabha.

(excerpted from "The Encyclopedia of Eastern Philosophy and Religion", Shambhala,

Boston)

Kegon School

Japanese lit. "school of the Flower Garland"; school of Japanese Buddhism.

Corresponding to the Chinese Hua-yen school.

It was brought to Japan from China around 740 by Shen-hsiang (Jap., Shinsho). The
first Japanese representative of the Kegon school was Roben (689-722). Emperor
Shomu (724-748) wanted to rule Japan according to the principles of Kegon. He had
the Todai-ji (Great Eastern Monastery) built in Nara, in which there is a colossal
image of the buddha Vairochana (Jap., Birushana). This monastery is still today the
center of the Kegon school.

The Kegon school was of extraordinary importance for the development of Japanese
Buddhism. The fundamental sutra for this school, the Buddhavatamsaka-sutra (Jap.,
Kegon-kyo) was politically construed and taken as a confirmation of the ideal of
the unity of the state and of the national-political coloration of Japanese
Buddhism.

(excerpted from "The Encyclopedia of Eastern Philosophy and Religion", Shambhala,

Boston)

Hosso School

Jap., lit. "school of the characteristics of dharmas"; it is continuation of the

Chinese Fa-Hsiang school (which in turn was based on the Yogachara school of
India).

The Hosso school was brought to Japan by the Japanese monk Dosho (629-700). He went
to China in 653 and was there a student of Hsuan-tsang(600-664) for ten years.
Hsuan-tsang was the founder of the Fa-hsiang school. Back in Japan Dosho propagated
the Hosso teaching at the Guan-go-ji monastery. His first student was Gyogi (667-
748). The lineage founded by him was called the transmission of the teachinis of
the Southern Monastery.
In 716 the monk Gembo went to China and became a student of the Fa-hsiang master
Chih-chou. Gembo also remained for ten years. After his return to Japan in 735, he
taught at the Kobuku-ji monastery. His student was Genju, who propagated the line
of the teaching represented by Gembo. This line of transmission is known as that of
the Northern Monastery. It is generally considered to be the orthodox line. The
Hosso school never flourished in Japan to the extent that its counterparts had in
India and China.

(excerpted from "The Encyclopedia of Eastern Philosophy and Religion", Shambhala,

Boston)

Sanron School

Jap., lit. "three treatises", the Japanese form of the Chinese San-lun school,
which in turn comes from the Indian Madhyamaka. This school was brought to Japan by
the Korean monk Ekwan in the year 625 and further spread there by two of his
students. These two set in motion two currents within the Sanron school (Jojitsu
school). The Sanron in Japan was never an independently organized school; its
teachings were studied by followers of all Buddhist schools because it contained
essential elements for an understanding of the Mahayana that served as a
theoretical basis for many schools.

The Sanron school was a major influence on Prince Shotoku (574-622), who unified
Japan. Three Korean masters of Sanron taught in his temple. The teachings of this
school are reflected in the "constitution" that Shotoku gave Japan.

(excerpted from "The Encyclopedia of Eastern Philosophy and Religion", Shambhala,

Boston)

Nichiren School

Jap., lit. "School of the Lotus of the Sun". This school is also called New Lotus
school, named after its founder Nichiren (1222-1282). Its teaching is based on that
of the Lotus Sutra, the title of which alone, according to Nichiren, contains the
essence of the Buddhist teachings. The practice advocated by Nichiren consists in
reciting the formula, "Veneration to the Sutra of the Lotus of the Good Law" (Jap.,
Namu myoho renge-kyo). If this formula of veneration is recited with complete
devotion, through it buddhahood can be realized in an instant.

The Nichiren school exhibits strong nationalistic tendencies; it envisions an

earthly Buddha realm, which, with Japan as its centerpoint, will embrace the whole
world. It stresses the sociopo-litical responsibilities of religion.

In the twentieth century, from the original school of Nichiren a number of new
schools developed. The Nichiren-shoshu ("True School of Nichiren") draws its
doctrine from Nikko, a student of Nichiren's, and venerates Nichiren as "the buddha
of the final time." Also, modern Japanese folk religions like Rissho Koseikai, Soka
Gakkai, and Nipponzan Myohoji are based on the Nichiren school.

The Nichiren school venerates "three great mysteries" The first, devised by
Nichiren himself, is the mandala (go-honzon) preserved on Mount Minobu, said to
synthesize the teaching of the Lotus Sutra. In the center of the mandala is the
pagoda that is the symbol of the truth of the Buddha (tathagata) in the Lotus
Sutra. The pagoda represents the five characters of the title of the Lotus Sutra.
Around the "great title" (daimoku) the names of bodhisattvas and other beings are
arranged in concentric circles. The second mystery is the daimoku, the title of the
sutra itself it is the formula of veneration that embodies the essence of the
"lotus teaching". The recitation of this formula brings about a purification of
body, speech, and mind and takes the place of the refuge (trisharana) in
traditional Buddhism. The third mystery is the kaidan, a kind of sacred platform
that originally served for the ordination of monks but was given a symbolic role by
Nichiren-Japan itself is seen as the kaidan. This became the central idea of
chauvinistic Nichirenism.

(excerpted from "The Encyclopedia of Eastern Philosophy and Religion", Shambhala,

Boston)