"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“ 

 

  Preface

  

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 “: 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 thunderRaijin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 574−622as 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 " 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 shizenjinen 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 ) 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 ) is the principle that is basic to the existence of all things as well as to natural law and social norms.   Because li  does not assume any shape, function, or motion, it cannot result in phenomena by itself; only in conjunction with qi  (ch’i; J: ki) does it take on a concrete existence in the form of animate or inanimate beings.  

Qi  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  is found in li   

When li  and qi  combine, qi  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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