Buddhism In Thirteenth Century Japan

Lee T.

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Buddhism In Thirteenth Century Japan

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Abstract

In 794, Emperor Kammu of Japan moved the capital from Nara to Heian, in an attempt to separate the in-fluential Buddhist sects of Nara from the state. This led to the development of Heian Buddhism, which is identified by the idea that everyone can attain Buddhahood. Even with this belief, the Heian school was still separated from the common people by sharing "secret doctrines only...[with] the initiated" and by stating they are protectors of the state, making it the religion of the elite (Lu, ed., Japan A Documentary History 1997: 51, 52). Essentially, esoteric Heian Buddhism was "catering to the whims of the privileged" (Lu, ed., Japan A Documentary History 1997: 117). In contrast, the Kamakara Buddhist schools tried "to bring Buddhist teachings closer to the people" (Lu, ed., Japan A Documentary History 1997: 120) where reading of the Buddhist scriptures weren't as stressed.

Key words- Saicho, Kukai, Shingon, Tendai, Buddhahood, Kamakura age, Zen Buddhism, Nichiren, Rinzai and Soto.

Introduction
The Japanese monks Saicho and Kukai
The idea of universal Buddhahood
The founding of the Pure Land School
Conclusion
Works cited

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[...] Although Buddhism was started in India, Nichiren taught that the religion has reached its peak in Japan. The Nichiren sect was militant in its teaching, first popular with samurai, but then eventually gaining ground with the peasant class. The Kamakura schools brought a great change to Buddhism. Before they came around, esoteric Heian Buddhism was dominant, yet was more for the rich. Compared to esoteric schools, with their many rituals and focus on reading of scriptures, the Kamakura schools were very simple. [...]

[...] Buddhism In Thirteenth Century Japan In 794, Emperor Kammu of Japan moved the capital from Nara to Heian, in an attempt to separate the influential Buddhist sects of Nara from the state. This led to the development of Heian Buddhism, which is identified by the idea that everyone can attain Buddhahood. Even with this belief, the Heian school was still separated from the common people by sharing “secret doctrines only . [with] the initiated” and by stating they are protectors of the state, making it the religion of the elite ed., Japan A Documentary History 1997: 51, 52). [...]

[...] Obviously, this would influence the Buddhist leaders to side more with the aristocratic class than the peasant class. By the Kamakura age in Japan (1180-1333), Buddhism, including the esoteric sects, was the dominant religion of the people. This religion held great power over the country, being of the three power blocs, along with the Kyoto court and Kamakura regime” (Ebrey 2006: 219). The Heian schools, over time, were somewhat simplified, yet still were essentially for the higher classes. With the changing of the times came changes in the way Buddhism was practiced. [...]

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