In the middle and late 20th century, academic activities to explore the deep background and causes of Japan's economic miracle gradually became popular, and this led to modern Japanese research activities in countries around the world (especially in Europe and the United States). There are even terms or institutions such as "Japanese Studies" and "International Japanese Cultural Studies". However, the Japanese studies in our country seem to be backward and weak from that perspective, and the situation has only improved a lot since the 1980s. I think that any research on Japan cannot be separated from the main thread of Japanese culture. The generation and development of Japanese culture is inextricably linked with Chinese culture (represented by Confucianism, Buddhism, and Taoism). Japan's "tea ceremony, bushido", especially "tea ceremony" can be said to be typical of Japanese culture, and it can also be said to be a miracle in Eastern culture. Because Japan once invaded our country, we are also familiar with the term "Bushido" and are very disgusted with it. "Tea ceremony" and "Bushido" can be described as twin brothers. They both grew up in the infancy of Zen culture, but their personalities were very different. One article and one weapon, one static and one movement. Although both were born in civilization, "Bushido" finally embarked on the road of anti-civilization. What is the reason? What is the connection between the emergence and development of "Tea Ceremony" and "Bushido" and Zen Buddhism? It belongs to Buddhism. What is the position of Zen in Japanese culture? Here, this article focuses on the relationship between "tea ceremony and bushido" and Zen, and talks about the influence of Zen on Japanese culture.
1 The Japaneseization of Zen and its characteristics
The so-called "Zhan" is a short transliteration of the Sanskrit "Dhyana" (Jhana), and "Jhana" is translated into "thinking maintenance or calming", "it is the method of thinking the truth and resting thoughts". [1] Through "staying in one mind", thinking quietly, so that the body and mind can be peaceful or realize specific principles. "Zen" was originally a specific religious practice in Indian religious philosophy, and was later incorporated into the Buddhist system and became an important practice method. "Indian Buddhism only has Zen but not Zen." [2] Although "Zen" plays an important role in supporting the rational entity of Buddhism in the Buddhist rational practice of enlightenment and becoming a Buddha, it is after all a way of practice leading to true Buddhahood, rather than the entire connotation and meaning of Buddhism. gist. Therefore, in Hinayana Buddhism, which focuses on individuality, it is only the "samādhi" which is one of the "three learnings" of precept, concentration, and wisdom; in Mahayana Buddhism, it only accounts for the "six paramitas" (or "six crossings"). ) A place in generosity, precepts, patience, diligence, jhana, and wisdom. What really gave "Zen" a brand-new religious meaning and made it a sect is because Indian Buddhism entered the land of China and spread widely. Therefore, it can be said that Zen Buddhism is Sinicized Buddhism, "it is the product of the combination of Indian Buddhist thought and Chinese philosophical thought". [3] The process of Sinicization of Buddhism is the largest reform movement in Chinese history to identify and accept foreign cultures. The alienation and assimilation between two different cultures will inevitably lead to the Sinicization of Buddhism and form another form-namely China. The birth of the transformed Buddhism sect is the Zen Buddhism that was finalized in the Tang Dynasty and had a huge impact at home and abroad.
Since the Nara period (approximately AD710-AD784), Chinese Zen Buddhism has been continuously introduced to Japan, but in the historical period of Japanese old Buddhism rule, Zen Buddhism has never formed an independent sect in Japan. However, in the Kamakura period (about AD1192-AD1333), national Buddhism and aristocratic Buddhism lost their dominance, and the tendency to deny cumbersome teaching and pay attention to inner beliefs appeared, so people's strong interest in Zen was reawakened. At the same time, Rongxi preached Chinese Linji Zen and Daoyuan preached Chinese Caodong Zen, and formed two major schools of Japanese Zen.
Rong Xi's (AD1141—AD1215) Zen thoughts are embodied in his book "Xing Chan and Protecting the Country". Its basic philosophical thought is the same as that of Chinese Zen Buddhism, which promotes the function of "heart". The "heart" it refers to is not the "heart" of ordinary people or the "heart" of ordinary people, but the so-called "most superior" and so on, that is, "Buddha mind, Zen mind", which is the unique Zen Buddhism. Biography of "heart". In "Xing Chan and Protecting the Country", he believes that Zen is the "extreme truth of all religions, the general residence of Buddhism" and the truth taught by the Buddha. But this kind of truth is "different from the word, and away from the predestined relationship." It can only be understood, not spoken. And he divides "Zhan" into three types: "About teaching points", "About Zen points", and "About Zongxiang". In addition, he believes that Zen should surpass movement and static, and should "be the same as movement and static, and forget both movement and static." Moreover, he also emphasized the two aspects of "holding precepts" and "protecting the country", and clarified the characteristics of Japanese Zen. The emphasis on "precepts" was probably to cater to the self-cultivation of the new samurai class, combined with the training of the samurai, and obtained the support of the Kamakura shogunate, the samurai regime. In addition, Rongxi's "Zen" is a combination of teaching and meditation with Tantric Buddhism.
Indian Zen talks about selflessness and mindlessness. It advocates sitting upright and stumbling. The main form is sitting meditation, the practice of counting the breath, the mind and the mind, and practicing the body and mind in order to prevent evil and hardship. However, Chinese Zen focuses on the realm of "no self, no heart", advocating the practice of daily life, advocating that the truth of Buddhism is in the "place of clothing and eating", and all daily actions are to be mindless. However, Chinese Zen focuses more on theory, while Rinzai Zen in Japan absorbs the characteristics of Chinese Zen and does not stick to the form of sitting meditation. Therefore, it can be said that Chinese Zen is dominating wisdom, while Japanese Zen is dominating reality. The main substance includes the practical application of the spirit of Zen to painting, architecture, tea ceremony, bushido, literature and other fields, and it also contains the characteristics of precepts and protection of the country.
Daoyuan (AD1200-AD1253) spread Cao Dongzong to Japan. His works include "Puquan Sitting Meditation" and "Right Dharma Eye Zang", etc., advocating the new Zen style of "just meditate". Emphasizes the practice of monkhood, believes that zazen is not thorough in the common people, and advocates that regardless of hunger, cold and discouragement or even death, we should also adhere to the "cruise the same way" of zazen alone. He believes that the Shurangama Sutra on which Linji Zen is based is prayerful, so he rejects it, and hates the attitude of Linji Zen to compromise with the secular and join hands with power. He founded the Cao Dongzong in Japan.
Since the Rongxi Chuan Linji Chan and Daoyuan Chuan Caodong Chan, various schools of Chinese Zen have been introduced to Japan continuously, and the purpose of Zen has had a wide-reaching influence in Japan. In particular, Zen's denial of "the end of the Dharma" proposition catered to the favor of those in power and the samurai, and it took root and developed in Japan. Zen Buddhism was the mainstream of Japanese Buddhism during the Kamakura period. The eminent monk Rongxi who stayed in the Song Dynasty was the founder of Japanese Zen Buddhism. It was also he who brought Chinese tea varieties to Japan and made an indelible contribution to the development of Japanese tea ceremony. Zen Buddhism is widely spread in Japan, and it has obtained new development. It puts the penetrating "no" character in the most prominent position, thus forming the characteristics of Japanese Zen.
The term
"Bushido" of Zen Buddhism and Bushido in Japan only appeared in the Warring States Period (about AD1477—AD1568), referring to the behavioral norms, moral cultivation and spiritual sentiments of Japanese samurai. It is a compound ideology of trinity of Confucianism, Taoism (Shinto), and Buddhism (mainly Zen), which more prominently embodies the obvious characteristics of Japanese culture. "Like Shinto, it formed a deep cultural psychology of the Japanese people." [9]
Bushido gradually emerged during the Heian period (about AD794—AD1192) with the formation of the samurai group, and it flourished and developed in the Kamakura period when the samurai was in power. And this era is also the prosperous period of Japanese Zen Buddhism. During this period, there was a two-way choice between Zen and the warrior, which inevitably led to the mutual influence between the two. In the Kamakura period, Zen was known as "Buji Zen", and the relationship between Zen and Bushido was the historical product of this two-way choice. Therefore, some people say that "Japanese Zen Buddhism is the religion of samurai." [10] However, as a kind of cultural accumulation, Bushido's emergence and development have gone through a long historical period. It is generally believed that after the mid-Heian period, the moral code of the samurai has emerged. At that time, the samurai was required not only to have good martial arts, but also to have the spirit and courage regardless of life and death, and the virtue of humility. This is the original content of Bushido.
In the Edo period (about AD1603-AD1868), Bushido absorbed Confucian ethics and morality and further theorized. At that time, the representative who advocated the new Bushido theory was Yamaga Suyuki (AD1622-AD1685) who advocated Japaneseism. His thoughts are in Japan has played the historical role of honoring the king and fighting against the barbarians and ruining the king, but it has also planted the bane of the formation and development of militarism. After the Meiji Restoration, Bushido further developed into a military creed, and at the same time became a spiritual weapon for foreign aggression and expansion.
Therefore, as far as the content of Bushido is concerned, it is a composite ideology of the trinity of Confucianism, Taoism (Shinto), and Buddhism (mainly Zen), which more prominently reflects the distinctive characteristics of Japanese culture.
Since the Kamakura period, the samurai has become the ruling class of Japanese society, and the content of Bushido has also been greatly enriched and perfected, especially the combination of Bushido and Zen, which deepens the spirit. It should be said that Zen Buddhism is compassionate and has nothing to do with warlike activities. But in Japan, Zen inspired the fighting spirit of the samurai. This is because the philosophical concepts and cultivation methods of Zen contribute to the spiritual cultivation and martial arts training of the samurai.
As a fashion, "Samurai Zen" began in the early days of the Kamakura Shogunate. At that time, the main reasons for the samurai's development of Zen were the influence of "political Buddhism" in ancient Japanese society and the tradition of "the unity of politics and religion"; In the subsequent historical evolution process, Bushido requires the warriors to "respect the gods and worship the Buddha", and provide spiritual support for the warriors with the help of the power of religion.
Bushido advocates bravery and encourages warriors to regard death as home and serve as the monarch. This is deeply influenced by Zen. The ontology of Zen Buddhism is its "view of nothingness". It requires people to realize the truth. First of all, they must abandon all the inherent concepts and realize that the world is "there is nothing" and "life and death are all thoughts". According to Zen, the concept of life and death is the first keynote of Zen enlightenment. "Life is not happy and death is not sad". The most important thing is the pursuit, which is the "heart". Zen believes that "life is a dream, and death is a permanent residence." This kind of thinking of "death and life as one" will naturally cater to the warrior's mentality of "brave" and "death without fear". It regards life and death as a turbulent state, and exerts an incalculable impact on the warriors.
Zen's influence on Bushido is also reflected in the samurai's "family precepts" and the samurai's "rituals". In order to strictly enforce the style of the Zen Buddhism, Zen monks can get rid of the interference and comprehend Zen with one heart, and formulated various clear rules. Some upper-class warriors also followed suit one after another, formulating "family instructions" and "rituals", which gradually evolved into "Samurai Practice", that is, the rules and precepts of Bushido. The earliest samurai family precepts were the "Ripara-den Imperial Family Precepts" made by Hojo Shigeto in the Kamakura period. There are a total of 43 articles in this family precept, and many of the precepts in the Zen Qing regulations are secularized and warriorized. In addition, the Kamakura samurai Ogasawara Sadamune, who first established the "Martial Arts", was well versed in the rules of the Zen Garden, and highly respected this, and based on the contents of the rules, formulated the first martial arts in Japanese history. Many contents of Japanese Bushido are closely related to its etiquette and can be regarded as the empirical evidence of Zen Buddhism's influence on it.
Zen advocates a clear mind and few desires, and advocates "purity of the heart". In the long development process of Bushido, a large number of Zen propositions have been borrowed, advocating self-denial and endurance, being free from flashy, eliminating distracting thoughts, and abandoning desires. This is established as the cultivation and training of samurai. The code of conduct has become an important part of the samurai's philosophy of life.
Zen teaches morally that once you choose a path, you must not hesitate; in philosophy, it advocates that there is no difference between life and death, and emphasizes intuition. These can all become the supporting force of the martial arts spirit. Moreover, the practice of Zen is simple, straightforward, self-reliant, and self-denying. These precepts-like tendencies are quite consistent with the fighting spirit of the samurai. In addition to adopting straightforward methods in order to achieve the ultimate belief, Zen also has a male spirit and requires abnormal willpower, which is also necessary for the samurai.
From the late Kamakura to the Edo period, there were many Zen worshippers among the samurai, which shows that the concept of samurai has an internal relationship with Zen. In order to fulfill the duties of the samurai, two conditions should be met. One is to adhere to a kind of exerciseism not only in practice, but also in philosophical concepts; the other is to realize that "residential death", which is just like the Zen family. That kind of cultivation. Many training methods of the samurai coincide with Zen.
In addition, Zen was introduced into the martial arts of the samurai, which affected swordsmanship, swordsmanship, marksmanship and various martial arts, forming many martial arts schools. When fighting, the samurai can only display the true brave spirit by cutting off the concept of life and death.
In short, the relationship between Zen Buddhism and Bushido is not only a historical phenomenon, but also has a deep rational connection between the two.
In summary, as George Sashom said in "A Brief History of Japanese Culture": "The influence of Zen on Japanese culture is quite subtle and extensive, and it has become the essence of Japanese culture."
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