"The Japan Code": English version of "Japanese Culture" I have posted on here.
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Principle & Origin of Japanese culture
“circulation, mutual harmony , current-Benefit philosophy” and “creation” these were originated from “natural faith“ and “natural faith to nature“
Ancient Japanese conceived the idea that everything in this world was a sacred being and various deities
and nature were inseparable and cIose to each other like the relationship of siblings
because they were all born of the same parental Kami.
For your understanding about Japanese culture, I made this thesis: the principle “The Japan code”
by the unique and Ingeniously structuring of theory.
There has been almost no study that tried to theorizing of comprehensive about whole Japanese culture, although there has been particular Theme.
This thesis will explain the reason of the diverse cultures and faith, for example, adaptation of Shinto and Buddhism.
Why does Shinto has an enormous number of deities as objects of worship?
They include not only mythicaI Kami but also Tenno(the Emperor), and historical figures, as most highly venerated beings in Japanese society.
Each deity has its own character, rather as a human being has and people revere the character as an aspect of divine grace.
Why is Japan the most longevity nation of the world according to “Guinness certified”? You know?
Buddha thought of the natural human myself inherently.
Confucius thought of the natural human relations Ideal.
So, how do you think about the relationship of Japanese and nature?
How do you think what did the Prince Shotoku and Shinran think ?
Prince Shotoku has been considered the father of Buddhism in Japan .
Shinran honored the Prince Shotoku as "Hierarch of Republic" in "Pure Land Wasan".
I made this thesis, based on an enormous number of book and opinions of professor emeritus
and chief priest of temples and shrines. And I fed back to them.
I have presented regularly about Japanese culture by taking advantage of this thesis
in Research group that I have joined.
This thesis has two purposes.
One of the purposes is to clarify the comprehensive logical definition of the principles of the Japanese culture and faith.
Because generally those have been thought to be difficult to understand for foreigners.
Another purpose is the support of historical temples that have been damaged by heavy rain.
Materials that take advantage of this thesis, can explain the historical religious value
of the temples to the people.
For example, Japanese culture is not to be understood only by "Tale of Genji“ or "Zen".
This thesis explains why the Emperor has been respected among long history in Japan .
This thesis describes the reasons of accepting Buddhism and Confucianism.
And, This thesis explains why Kannon faith and Pure Land faith has spread while their own changes.
They are two of heterogeneous faith to each other.
And also, This principle of thesis will describe the reason in conjunction with the features,
about the birth reason of culture, such as deities syncretism and Japanese paintings,
chanoyu (tea ceremony) , and other spiritual culture.
The last part of this thesis is a proposal for modern Japan.
It is also about a naturally and originally way of life to the future.
The first chapter describes the principle based on the concept of Kami “神”: shinto deity of Faith to nature .
Summary of the theory
Presentation about Japanese writing System
This principle is the most effective for explain the reason character configuration of Japanese. Because it is that Japanese knows character, but everyone are using without much everyone thought.
That is, kanji is the inheritance of the Brought over-cultural“渡来文化”, Katakana was created from a practical to read the Buddhist statement. And, hirakana is made by rounding the Chinese characters, to complete the whole sentence, and express emotions. Character configuration of Japanese is the heart itself of Japan.
The Origin of Shinto
The origin of Shinto is considered to date back to the days Iong before organized govemment of Japan was established. Although it is not possible to identify the exact time when Shinto came to exist, we can guess how it began. Situated to the northeast of the Asian continent, Japan is fuII of geographical variety. Although its area is comparatively small at 378,000 k㎡, it is full of variety, with seas,rivers, mountains, valleys and plains, while forests cover neafly 70% of the land. The climate is relatively mild throughout the year with four Seasons that change roughly every three months.
Presentation about character of deity “神” Kami
“申” makes in the shape of the meaning “示” and sound of thunder.
It is deity of sky “Tenjin 天神” and deity of thunder“Raijin雷神”,
means uncertainty nature existence that exceeds human understanding.
Ancient notions of deity “神”
I will introduce a little more about Formation Process of “the principle of Japanese culture”. I illustrate about Ancient Notions that thought wasestablished.
Description of words
稀人 “Marebito” notion
Being that comes to rare from a distance, such as the sea. It overlaps with the notion of deity.
依代 “Yorishiro” Himorogi, Shrine
object representative of a divine spirit
object to which a spirit is drawn or summoned
object or animal occupied by a kami
Presentation about Rinzai Zen and Shinto Faith
On one important matter, I will indicate the summarized as follows.
What do you think about the reasons that Japan was accepted Buddhism and Confucianism?
I think that because there were many parts to be consistent with Japanese Ancient notions, faith from the ancient. Those structural representation of the faith is this principle. Please look at the illustration, ” The Japan code ” can explain that reasons.
Buddhism in this case is “Mahayana Buddhism（大乗仏教）”. 仏教伝来
In Japan, Mahayana Buddhism was handed down before more than 1400 years. And also, even in modern Japan, a number of temples exist all over the country. According to one of Japan‘s earliest chronicles, the Nihon shoki “ 日本書紀 ”(720), Buddhism was officially introduced into Japan from Korea in 552, when the king of Paekche sent a mission to the emperor of Japan bearing presents including “an image of Śākyamuni in gold and copper” and “a number of sutras”.
Confucianism “ 儒教 ”was transmitted to the kingdoms of Korea during the course of the 4th century. Tradition claims that from there it was introduced to Japan with the arrival from the Korean state of Paekche (J: Kudara) in 404 and 405, respectively, of the Korean scholars who are known in Japan as Achiki and Wani. The increasing centralization of Japanese society from the late 6th century created a climate particularly favorable to Confucianism. From the reign of the empress Suiko (r 593−628), the tradition is closely linked with the development of the Japanese state.
In 594 Prince Shōtoku “ 聖徳太子 ” （574−622）as regent for the empress Suiko, issued an imperial edict calling for the promotion of Buddhism. In 604 he instituted the kan‘i jūnikai (“twelve cap ranks”) and the Seventeen-Article Constitution to strengthen imperial authority, and also, in 614 issued an imperial edict of worship Kami (nature deities). This is the Origin syncretism of Shinto Faith and Buddhism, Confucianism. In association with that, he gave direct imperial support to the building of the temples Asukadera (Hōkōji), Shitennōji, and Hōryūji and is credited with written commentaries on sutras. (Related matters Sangyō gisho“ 三教義疏 ”; Lotus Sutra” 法華経 ”)
In Medieval Japan , the date of the arrival of Neo-Confucian doctrines in Japan is uncertain, but it was in the Zen Buddhist community ( Gozan) rather than among the traditional Kyōto court Confucian families that they first took root. Musō Soseki “夢窓疎石” （1275−1351） The most prominent and influential Zen master of the Gozan (Five Temples) system of Zen monasteries of the Rinzai sect of Buddhism and spiritual mentor to emperors and military rulers. He builted The Tenryūji temple “天竜寺” In Sagano-nature, Because he wanted to expressed the Zen-spirit in nature.
He contributed to the spread of Rinzai-sect Zen throughout Japan.
The syncretism of Confucianism and Zen“ 禅 ” was present in China.
However, How did Zen change in Japan? What was syncretism about zen?
I would like to emphasize, That is important to understanding of Japanese culture.
In conclusion, the Muromachi era was get most close of “nature and human” since the Asuka period, and expressed the culture. It was the different syncretism from the Chinese Zen. The spirit in naturally and freely era, had received the influence of especially muromachi Rinzai Zen, and so originated a lot of culture in Japan. It also can be expressed as a return to Shinto spirit: “Faith to nature”.
More presentation about Naturalsyncretism “ 自然調和思想 ”
In Japan, the character “jinen 自然 ” meaning of Spontaneity as act and spirit of human beings, and the character “shizen 自然 ” meaning of nature were selected same character “自然”. This fact indicates the commonality of Japanese notions to the feeling of humans and feeling of nature, which is very important when we think about Japanese culture. “Naturalsyncretism by Spontaneity ”is the Keyword for represent the Japanese culture.
This principle “ The Japan code " elucidated what structures of the syncretism.
This is just the spirit of the “wa 和" of Japan. It is not only the meaning of simply stale friendship. It is disproportionate “syncretism” or “conflict” or “symmetry” or “harmony”,
all of two different value sense. In the process Fluctuation occurs, and It is to reach the birth of culture that produced naturally from the fluctuation of two different value sense, by “Spontaneity for naturalsyncretism”.
The culture will be going to be inherited by practical technology along with the “sympathy” of the people, from time to time in Japanese Nature.
Concept of nature in Japan “shizenkan 自然観 ”
The basic, etymological meaning of the Japanese word shizen“自然”, which is used to translate the English word “nature,” is the power of spontaneous self-development and what results from that power.
The Chinese characters for the Japanese term shizen（jinen） literally mean “from itself thus it is,” expressing a mode of being rather than the existence of a natural order.
The term shizen as a general expression for nature is not found in ancient Japanese. The ancient Japanese people recognized every phenomenon as a manifestation of the kami (or a deity or deities). Such terms as ametsuchi (heaven and earth) and ikitoshi ikerumono (living things) were the closest to a comprehensive word for nature in their literature.
In the mythology of the Nihon shoki (720) the first offspring of the primordial couple Izanagi and Izanami were neither kami nor human but islands and landmasses.
Thus human beings were not considered to be superior or opposed to nature, as in Western thought, but related as if in one family. Later, attempts were made to understand nature according to laws. Yamaga Sokō (1622−85) wrote of the inevitability of nature, by which he meant that the universe, by necessity, is as it is. Miura Baien (1723−89) and Andō Shōeki (1703?−62) tried to describe the logic of the universe, but this was not yet a conception in abstract terms. Not until the Meiji period (1868−1912) did the Western concept of nature signifying the natural order come to be attached to the term shizen.
Presentation about Spontaneous thought to Natural
Buddha, in a natural reverence environment, doubted about the dominant status society, considered the "natural truth of the human being".
Identically, Confucius, in the strife of human society, doubted about the disturbed order, considered the "natural truth of humanrelations".
They explored naturally what should be considered at the time, at the same era, in different environment.
In environment of Confucius, Benefits of nature was less than Buddha.
Thus Confucius focused on human relations than human being in nature.
Human thought is influenced in its natural environment and climate.
For example, Zhu Xi was born in Fujian Province the Southern Song ,and spent a large part of life in various regions of Fujian.
We must notice that there region was in nature, different from the Confucius.
Zhu Xi introduced the principle of Li (J: ri 理) as natural law into the confucianism about human relation.
About thought of “Natural power of Invisible unknown entity "
As well as thought of deity in Japan, the thought of Invisible thinking is also present in Buddhism and Confucianism. But,of course, in Japan, it is not limited to specific one.
The focus of devotion in esoteric Buddhism “ 密教 ”
The Dharmakāya or Cosmic Buddha; Dainichi 大日 ／ literally, “Great Sun”;
Skt:Mahāvairocana; also known in Japanese as Dainichi Nyorai .
Dainichi is a further development of the Buddha Vairocana (J: Birushana Butsu).
Esoteric Buddhist teachings (mikkyō) are taken to be the teaching of Dainichi.
He is the principle, or the essence, of the universe and all phenomena are embraced in him;
Dainichi is thus the Buddha of beginningless and endless ultimate reality.
The realms Kongōkai (Diamond or Thunderbolt Realm; Skt: Vajradhātu) and Taizōkai (Womb or Matrix Realm; Skt: Garbhadhātu) manifest the dual aspects of Dainichi.
The first symbolizes the manifestation of his wisdom, and the second represents the world
of his eternal and all-embracing enlightenment.
The Buddha Birushana (Skt: Vairocana)“毘盧舎那仏” is regarded as the same as the Dainichi in esoteric Buddhism, and regarded by the Kegon sect as the cosmic, central Buddha.
Basic Teachings of the Zhu Xi School of Confucianism “ 朱子学 ”
“The li-qi (li-ch‘i) dualism“ 理気二元論
The basic concept in Zhu Xi Confucianism is the li-qi (li-ch‘i) dualism.
Li (J: ri 理) is the principle that is basic to the existence of all things as well as to natural law and social norms. Because li 理 does not assume any shape, function, or motion, it cannot result in phenomena by itself; only in conjunction with qi 気 (ch’i; J: ki) does it take on a concrete existence in the form of animate or inanimate beings.
Qi 気 is a kind of gaseous matter and by self-induced motion can become yin and yang and the five elements (wood, fire, earth, metal, and water) that determine the shape and quality of all things. Yet, the basis for the functioning of qi 気 is found in li 理.
When li 理 and qi 気 combine, qi 気 is condensed and beings are produced; when they separate, beings cease to exist.
The relationship between The principle of Japanese culture and The thought system of Shinto, Buddhism,Confucianism.
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