ADHERENTS of religion In Japan, Dec. 1964 Ｃｈｒｉｓｔｉａｎｉｔｙ 670 thousands
Catholic 320 thousands
Church of Christ in Japan 140 thousands
Buddhism 70 million
Shingon 1 million
Tendai 1.3 million
Jodo 4 million
Jodo Shin (Ohtani sub-sect & Nishi-honganji
sub-sect) 16 million
Soto 6.5 million
Rinzai (Myoshinji sub-sect) 1.3 million
Nichiren (Soka Gakkai) 14 million
Shinto 68 million
Shrine Shinto 53 million
Tenrikyou 2.3 million
Other 4 million
Seichono-ie 1.5 million
P.L. Kyodan 1.2 million
World Messianic Society 620 thousands
Religion in this country today means primarily the three recognized religions, Shinto, Buddhism and Christianity. Expect for Christianity the other faiths are not exclusive of each other. In fact, a majority of the Japanese claim to be adherents of two or more religions at the same time. A Shinto altar and a Buddhist altar are found side by side in a typical Japanese home. Various explanations may be given to the religious duality of the Japanese. During the Edo Period (1615 - 1868) the Tokugawa Shogunate encouraged Buddhism as an instrument against the propagation of Roman Catholicism. Every one was compulsorily registered at a temple as Buddhist, and this system was used as a census register. Births, marriages, changes of abode or employment, travels and so on, were all recorded by the priest. From the Meiji Restoration in 1868 up to the end of the war, Shinto was called "State Shinto" or "National Shinto Faith" and the Japanese were encouraged to worship the Shinto divinities as the ancestors of the Imperial Family, even if one's personal faith is Buddhism. It may be necessary to be familiar with the brief historical background to fully understand the religious situation of Japan. Buddhism and Confucianism were introduced into Japan about the middle of the 6th century. Nearly the whole nation was converted to Buddhism during the 7th and 8th centuries. It became a state religion and numerous temples were built under the Imperial patronage. In the 8th century, natural calamities and plagues visited repeatedly the country; the people lost faith in Buddha's protection and came to worship Shinto. About that time a priest named Gyoki invented a religious theory. According to the theory, the Great Sun-Goddess of Shinto is a manifestation of Buddha. In the 9th century a priest named Kukai developed this theory into the doctrine of Ryobu Shinto which means "Shinto of double aspect." This theory proclaims that the Shinto deities were incarnations or, manifestations of the Buddhist divinities. During the 13th century, various new sects of Buddhism were established. In the middle of the 16th century, Roman Catholic missionaries arrived Japan and converted some 200,000 Japanese into Christianity. In the beginning of the 17th century, Ieyasu Tokugawa prohibited the missionaries to propagate Christianity in this country. During the Edo period, the Tokugawa Shogunate encouraged Buddhism as an instrument against Roman Catholicism. The ideological basis for the Meiji Restoration was based on the faith in Shinto. Belief in The doctrine of Ryobu Shinto was prohibited. The people were forced to accept Shinto as the Official religion. After the end of the was, complete freedom of faith was established by the Occupation Authorities. According to the Kojiki (Record of Ancient Matters) the Sun Goddess Amaterasu-o- Mikami, angry at the behavior of her brother, Susano-o-no-mikoto, retired into a cave from which she refused to emerge, in spite of all the entreaties of the gods. Then the 800 myriad's of Kami --- gods --- gathered a number of barnyard fowl to announce the sunrise, and suspended an 8-foot mirror from a 500 branched sakaki tree at the entrance of the cave. The mirror, forged from the mines of heaven, had been decorated with 500 strings of curved jewels, blue and white streamers of hemp cloth. Then, divination was performed with the shoulder blade of a stag. While a goddess danced, there was great merriment which caused the Sun Goddess to peep out from the gave to see what was happening. She was told by the dancer that a greater deity than herself is present, the mirror was thrust before her, and while she was gazing in astonishment at her own image, two gods dragged her out of the cave, stretched a straw rope behind her to prevent her returning, and once again the sunshine spread its light over the Plain of High Heaven. When the Sun Goddess sent her grandson down from heaven to rule the earth she is said to have given him the mirror, sword and jewel as symbols of divine power, and these have always remained as emblems of the Imperial sovereignty. According to Shinto, the mirror is symbolic of the human heart, and reflects the image of god. According to Japanese mythology, Izanagi, the male creative deity, gave his children a polished silver disk, before which he bade them kneel each morning and examine their reflection, counseling them to think of heavenly matters, subdue passion and all evil thoughts, in order that the mirror reveal a pure and lonely soul. Susano-o-no-mikoto, (the unruly brother of the Sun Goddess whose behavior so upset her that she retired to a cave from which she was lured by the sacred mirror,) was an adventurous, chivalrous and sagacious god,(and the manner in which he is said to have procured the Murakumo-no-tsurugi or the Sacred Sword of the Imperial Regalia calls to mind the story of St. George and the dragon.) Descending from the Plain of High Heaven, the god was standing on the bank of the River Hi, in lzumo, when he heard the sound of weeping and discovered an old man and woman shedding tears over a beautiful young girl to whom they appeared to be saying a last fare-well. To the god's inquiry about their grief the old couple, two earthly deities Ashinazuchi --- Foot-stroke elder --- and his wife Tena-zuchi--- Hand stroke elder --- told him that their daughter Kushi-nada-hime --- Princess Inaba --- was due to be devoured by an eight-forked serpent , in the same manner as it had consumed her seven sisters. Captivated by the girl's beauty, Susa-no-o-mikoto offered to slay the serpent on condition that for this service she be given him in marriage, to which of course they agreed. First of all he changed the girl into a many-toothed comb which he stuck in his hair. He then made the old couple brew sake which he poured into eight tubs and then sat down to await the serpent . Before long the earth trembled and the serpent appeared. It had eight heads, red eyes, eight tails, cypress trees grew on its back and in length it encompassed eight hills and valleys . Suddenly the monster slowed its progress, it sniffed the sake, and immediately the eight mouths got busy with the eight buckets until it became drowsy, whereupon the god seized his opportunity to chop it with his 1O-span sword. But when he struck one of the serpent's tails, his weapon bent, there was a loud clang of steel on steel, and on bending down he extracted from it a splendid sword henceforth to be known as the Murakumo-no-tsurugi and which he presented to the Gods of Heaven, before which, of course, transformed the comb back into the princess and consummated their marriage. And so when the Sun Goddess sent her grandson Ninigi-no-mikoto down to earth to subjugate lzumo, the Central Land of the Reed Plains, she gave him the Murakumo-no-tsurugi, together with the sacred mirror and jewel as symbols of his divine authority. When Yamato-takeru-nomikoto, son of Emperor Keiko (71 - 130 A.D.) was sent by his father to subdue an uprising he was given the sword. But he was surrounded by his enemies who sought to trap him by burning the grass; and when almost over-come by the fumes and flames drew the divine sword, cut a path between the flames, and made good his escape. The third sacred object which the Sun Goddess, Amaterasu O-mikami, is said to have bestowed on her grandson, Prince Ninigi, on occasion of his descent from the Plain of High Heaven to Earth, was the curved gem, Yasakani-no-magatama, generally considered to be of green or white jade. This is kept in the Imperial Sanctuary in the Imperial Palace, and is believed to be the only existent original of the Three Sacred Treasures. This gem symbolizes gentleness, conciliatoriness, amiability and obedience; as the mirror stands for honesty and purity and neither hides nor perverts, reflecting evil as well as good; while the sword symbolizes strength and sharpness, practical decision, knowledge and intelligence. During the reign of the Emperor Suijin (97 - 30 BC), the Three Sacred Treasures are said to have been removed to a certain Kasami-no-mura where replicas were made and except for the Yasakani-no-magatama, the originals were dispersed for safe keeping --- the mirror to the Ise Grand Shrine and the sword to the Atsuta Shrine . The replica of the sword is kept in the Imperial Palace , near to the Emperor, while the mirror is retained in the Kashikodokoro with the Yasakani-no-magatama . The Imperial sword was lost in the sea at the battle of Dannoura, April 25, 1185, when Nino ama, the widow of Taira Kiyomori, jumped into the sea with the child Emperor Antoku and the Three Treasures in her arms . The Yasakani-no-magatama and the mirror were recovered, but the latter was afterward destroyed by fire. The word Shinto literally means "the way of the gods." It is the indigenous religion of Japan. The origin of Shinto can be traced back to the nature worship of the earliest period of Japanese history. In the course of time, it has been greatly influenced by foreign influence especially by Buddhism introduced from China in the middle of the 6th century. It has also been divided into many schools, among which "Shrine Shinto" school is by far the biggest. Unlike many other religions, Shrine Shinto has no founder, no doctrines and no scripture; it is a thing formless as a magnetism and indefinable as an ancestral impulse. It has many deities called Kami. Some of them are natural phenomena that give feeling of awe personified in the form of Kami, others are heroes who have been deified in the pantheon, the others are gods described in myths and abstract ideas such as fertility, courage, longevity are made gods. Shinto may be called a polytheistic religion, or a combination of nature worship, hero worship, worship of abstract ideas and ancestor worship. To the Japanese Kami theologically means "the superior," is an object of reverence rather than of worship in the Western sense. Reverence or worship of Kami is the main idea of Shinto. A building is dedicated to Kami, weather it be Kami of natural phenomena, Kami of deified heroes, Kami in myths, or Kami of abstract ideas. It is customarily translated as "shrine." It is a sacred place where the worshippers get touch with Kami. A typical shrine consists of sanctuary (Honden) and oratory (Haiden), and one or more Torii at the entrance of the precinct. The Torii is taken to mean a gate where worshipper is purified or a barrier which keep off any evil spirit. (The symbol called Shimenawa represents the same idea as Torii. It consists of rice-straw rope and white cut paper.) At an ablution basin, a worshipper is supposed to wash his hands and rinse his mouth as a sign of purification. The sanctuary usually contains no image, but a symbolic object of worship - a mirror made of metal, a sword, a stone or a tablet. A pious Shintoist may visit a shrine at anytime. However, many people visit a shrine to worship on certain days of the month. The other majority of people visit on some particular days of the year when a special ceremonial is performed for the sake of the Kami. A pious shintoist may offer every day before the sanctuary food, drink and a symbolic offering called Gohei representing the offering of cloth. A devotee to Shinto purifies himself in the following three steps; expelling evil spirit in a ceremony called Harai, cleaning the body with water in a ceremony called Misogi and keeping himself away from food, and alcohol for a period of time which is called Imi. The theory is peculiar to the country of Japan and is as follows : In the very beginning the world was a lake of water and there was neither land nor people . A man called lzanagi threw a hook-shaped-trident from heaven, saying, "Perhaps there may be a river under the heavens." And stirring the water, he picked up a drop of mud which was under the water. This piece of mud was stuck to the trident, and when it came to the surface of the water it turned into an island, and the kingdom of Japan gradually took its origin from this. For this reason they regard this man Izanagi and his wife Izanami as the first founders of Japan and the progenitors of the Japanese race. In Ise there is a temple dedicated to the principal kami of Japan, Tensho-daijin. This woman was the daughter of the first man and woman. It is said she was the first to rule over the country and all the kings of Japan are descended from her. Tensho-daijin, or Amaterasu, was born from the left eye of lzanagi and is regarded as the progenitor of the imperial family. Her shrine at Ise is the principal Shinto place of worship in the whole country. The legends of their kami are based on some historical fact. It is said that Susa-no-O-no- Mikoto, the younger brother of Tensho-daijin (the principal kami of Japan and the first of the earthly beings) wanted to take over the kingdom for himself and was therefore banished from Hyuga. He went to the land now called Izumo on the coast of northern Chugoku, opposite Korea. It is aid that he found people already dwelling there, although he had thought that there were no other people anywhere but in Hyuga. These people must have come from Korea because there is no other country nearer there . The legends of ancient Japan are generally recognized that they are based on some fact inasmuch as they recount, in a mythological form, the rise and dominance of the Yamato clan. The unruly behavior of Susa-no-o, the storm god born from the nostril of lzanagi, so alarmed his sister that she retired into a cave and plunged the world into darkness; as a punishment Susa-no-o was banished to Izumo. This story thus provided the Izumo clan with an ancient and divine genealogy (family tree), yet inferior to that of the rival and dominant Yamato clan which had the Sun Goddess herself as its progenitor. People used to worship the kami in these islands before the hotoke sects were introduced into Japan, and the kami are said to have been mortal men who were born in these very kingdoms. Some were hereditary (innate; born) kings and others were kuge and noble lords; they were made either on account of the excellence of their talents or because of their outstanding skill in military affairs and for having performed heroic deeds and wonderful things during their lifetime. After their death the people attributed to them the dignity and power of the kami, and they are completely different from the hotoke as regards cult, temples, bonzes and everything else It is to these kami that the people go to ask directly for worldly favors, such as health, long live, wealth, children and victory over their enemies. God the Parent appeared on earth taking the body of the woman Founder, Miss Miki Nakayama, on Dec. 12, 1838. She wrote the holy scripture called Ofudesaki. It is the revelation of God the Parent. It teaches the positive way of salvation. In the beginning, God the Parent created human beings, because He wished to see them lead a joyous life. You are beloved children of God the Parent; if your life is a miserable one, you do not follow the God's instruction, but accumulated "mental dust." When all the dust are swept off from your minds, you will be in a position to realize the joyous life on earth and to endeavor to accomplish the construction Heaven. Tenrikyo has two million of adherents and 12,000 churches. It operates various social works, including operation of hospitals and tuberculosis research institute. It is one of the largest and most vital religious forces in Japan. There are more than 500 overseas missionary stations. They have a school of foreign languages including English, French, German, Spanish, Malayan, and Chinese. It is not only gaining new converts steadily in Japan, but also is eager for overseas mission work. GAUTAMA SHAKYAMUNI : THE FOUNDER OF BUDDISM About 500 years before the birth of Christ , Gautama Shakyamuni which is his early name before he attained Buddhahood was born from a woman of an Aryan tribe in India. The story tells us that he was unexpectedly born from the woman who was on the way under the shade of some lofty satin-trees. Seven days afterward, the mother died; but the boy had a careful nursery of his mother's sister, his father's other wife. Gautama was very early married to his cousin. They had a lovely baby soon. In his 29th year a deity appeared to him in four visions --- under the forms of a man broken down by age, of a sick man, of a decaying corpse, and lastly, of a dignified hermit. He was each time so moved by the meaning of the sights that Gautama renounced the world, his inheritance to a vast kingdom, beautiful young wife and a lovely newly born baby, to seek salvation in religion for himself and the world at large. Gautama cut his long hair, and exchanging clothes with a poor passer-by, and hurried on towards mountains to begin his new life as a homeless mendicant ascetic. As it was the belief in the ancient days that no salvation could be gained unless one led a life of a strict asceticism, he strenuously practiced all forms of severe austerities. Adding vigil after vigil, and penance after penance, he made a super-human effort for six long years. His body was reduced to almost a skeleton The more he tormented his body the farther his goal receded from him. His strenuous and unsuccessful endeavors taught him one important lesson --- that is, the utter futility of self-mortification. Benefiting by this invaluable experience of his, he finally decided to follow an independent course, avoiding the two extremes of self-indulgence and self-mortification. He sat on a thick cushion placed under a linden tree in a village and tried to enter into the ecstasy of meditation by brushing away evil passions and fantasy while keeping up his energy with milk offered by a maiden. But he could not easily attain the state of infinity and absoluteness, and the contact with reality. However, suddenly when he saw the morning star on Dec. 8 he became spiritually awaked. He discovered and proved by his own experience that the only way to reach the infinity and absoluteness for a man was to enter into a perfect state of spiritual concentration through meditation. If one wishes to live in the spirit of Buddha he must meditate as Buddha did and enter into that perfect state of spiritual concentration. This is the only right and pure path to reach the state of infinity and absoluteness. It was 6 years after he entered priesthood that this happened to him. He was 35 years old. After he was awaked and attained the state of infinity and absoluteness, he gained personality of super nature , with an extra ordinal persuasive power and influence. For more than 40 years after he had spiritually awakened until his death at 80 years old , he preached his teaching to his five disciples and the masses as well. S'skamuni Gautama, the founder of Buddhism, lived from the 5th to 4th century B.C. S'akamuni Gautama himself became convinced that he was the assumed form of Buddha, the Essential Truth, and made up his mind to teach how to attain the Buddhahood and did the work of salvation. His teachings were memorized by his followers and were later compiled into the form of scriptures. 釈迦如来（昔外国人が書いた） There is another hotoke, called Shaka, who was also the son of a king. Before he was born of a woman, he was born 8,000 times as every type of creature, and finally was born as Shaka which means without beginning. He came forth from his mother's side by biting his way out with his teeth. At his birth he pointed his finger to heaven, saying that he had been born and that he was the universal lord of the earth and that all men were his sons. He took a seven paces towards the west and a flower sprang up at every step. When he was 30 years old, he finally understood how people were to be saved; he died at the age of 80. They say that the world will come to an end. and everything will be reformed; and at last Miroku (which means Shaka in Japanese) will come. Miroku, or the future Buddha, is due to appear on earth 5,000 years after the Buddha's entrance into paradise. I quote the so called the Four Noble Truths from his teachings: Truth 1; Existence is suffering (Suffering is universal.) Becoming old is suffering. Illness Death Presence of those one hates Separation from those one loves Not to obtain what one desires Therefore, suffering is universal Truth 2; The cause of suffering is craving, or selfish desire. Truth 3; If passions are extinct and when you arrive at a state of bliss, your suffering comes to an end (The cure for suffering the elimination of craving.) Truth 4; The way to eliminate craving is to follow the Middle Way, or the Noble Eightfold Path. The Noble Eightfold Path: If you embrace right views (knowledge), right intention, right speech, right action (conduct), right livelihood (means of livelihood), right effort, right mindfulness and right concentration, your suffering is removed Before its arrival in Japan, Buddhism already had absorbed various foreign elements of thought and had been split into many sects. The one major school called Mahayana Buddhism spread into Central Asia, China and Korea reaching Japan finally in the 6th century a.d. (The other school called Hinayana Buddhism spread over the South Asia.) The teaching of Mahayana is for salvation of all human beings, while Hinayana is for salvation of only the faithful individual. Nara Buddhism is a name given to the six oldest sects of Japanese Buddhism which flourished until the end of the Nara Period. Out of the six sects, three sects (Sanron, Jojitsu, and Kusha) have died out completely, while the other three still exist. Among the three survived sects (Hoso, Kegon, and Ritsu), the Ritsu sect is well known for observing strictly the traditional moral precepts; sticking to vegetarian food and practicing celibacy. Shingon Buddhism was founded by the famous high priest Kukai in the beginning of the 9th century. He had studied in China, and later became one of the greatest leaders in the religious history of Japan. He founded the Kongobuji Temple on Mt. Koya, which has been the headquarters of Shingon Buddhism that exercised a great influence upon Japanese Buddhism. Shingon Buddhism is an esoteric Buddhism and is characterized by a mystic symbolism and a pantheistic mysticism. According to Shingon Buddhism, the whole universe is the body of the cosmic Buddha, Dainichi-Nyorai. Everybody has the Buddhahood of Dainichi-Nyorai. Shingon Buddhism uses "Mandala" as a visual aid to understanding of the mystic doctrine. Tendai Buddhism Tendai Buddhism was founded by Saicho in the beginning of the 9th century. He had studied in China. He founded the Enryakuji Temple on Mt. Hiei. Tendai Buddhism is a combination of all the basic teaching of Buddhism. According to Tendai Buddhism, all people are equal in nature. Every body has Buddhahood in himself. This doctrine is called "the One Vehicle.) The electic Tendaishu was introduced into Japan early in the 9 century, but the cult of Dainichi, personification of wisdom and purity, is more usually associated with Shingon sect. 弘法大師、大日如来(昔外国人が書いた) Another hotoke, called Kobo-Daishi, remains alive in a cave, awaiting Miroku (or Shaka) with outstretched arms. They believe that after death they are born again either as men or as beasts. A sect, known as Dainichi, has arisen from this religion and its followers worship. Dainichi is regarded as a manifestation of the whole universe. Amida Buddhism is the largest and one of the most vital sects among Japanese Buddhism. It can be divided into Jodo and Jodo Shin Sects. Jodo Sect of Amida Buddhism was founded by Honen. According to Jodo Sect of Amida Buddhism, we have no ability to attain Buddhahood, because we are inherently evil and sinful and all good we are capable of doing is only to satisfy our selfish desire. We can be saved only by faith in Amida, relying upon his divine promise. This is only the way left to us for salvation. Only by uttering a divine formula "Namu Ami Dabutsu" (Adoration to Buddha Amida), we are saved and are granted a rebirth in the Pure Land through Amida's grace. Jodo Shin Sect of Amida Buddhism was founded By Shinran, a disciple of Honen. He had studied at Tendai monastery on Mt. Hiei for 19 years, when he was called "the genius of Mr. Hiei", and later was converted to the Jodo sect, which was the most vital sect of Buddhism at that time. According to Jodo Shin Sect of Amida Buddhism, we have no ability to attain Buddhahood, because we inherently evil and sinful and all good we are capable of doing is only to satisfy our selfish desire. We can be saved only by faith in Amida, relying upon his divine promise. This is the only way left to us for salvation. We utter the divine formula "Namu Ami Dabutsu" (Adoration to Amida Buddha) only to express the overflow of happiness being saved. The Jodo Shin Sect rejects celibacy, abstention, from certain food, pilgrimages, asceticism, penance, monasteries and amulets. 阿弥陀如来 The Buddha and Zen(昔外国人が書いた) One of these hotoke is called Amida; A means all the male saints, MI means all the female saints, and DA means all the books; thus the name Amida means all the male and female saints and all the books. They say that this Amida, a son of a king in the West, married and had two sons; on the death of his wife, he did great penance (atonement) on her behalf. His sons took the bones of their mother as treat relics, because their father had taken 48 vows to free all who invoked his name. He canonized (ordain, consecrate) her as a refuge for women, because it is said that women can not be saved without her help. This religion has three sects and most people belong to them. Amida is said to have taken 48 vows, the 18th of which was to labor for the salvation of all mankind. 浄土宗、浄土真宗 The Jodoshu Pure Land Sect) was introduced by the monk Honen (1133 - 1212), the Hokkeshu (Single Mind. Sect) or, Jodo Shinshu (True Pure Land Sect) was founded by Honen's disciple, Shinran (1173 - 1262) ; both sects teach the saving efficacy of faith in Amida. 浄土真宗 Although there are many sects in Japan, the most important ones concern two idols called Amida and Shaka. They say that the former was a king of Siam and the latter a king of Zamuro, a kingdom of Negroes, and that they led solitary and austere lives in the wilderness. They further declare that in particular Amida, whose biographer was Shaka, was very wise, albeit, he was a Negro king. He left behind him many written treat, treatises (books), admitting at the end of them that every thing he had said was falsehood and legend; however, this does not deter (prevent) the bonzes from following him. They teach the heathens (pagan; unbeliever) that they must beg Amida for salvation and this is obtained by calling on his name with great devotion. For he has a paradise in the west which everyone must reach by changing himself into 83 forms. They repeat the short prayer, 南無阿弥陀仏, being the form of addressing Amida for relief of departed souls. Zen Buddhism Zen Buddhism was founded by Bodhidharma in India in the 6th century a.d. It was introduced to Japan in the 7th century by the priest Dosho. It began to spread over the country in the 12th century. According to Zen Buddhism, we can attain the same enlightenment as experienced by S'akamuni Gautama, by silent meditation and by abstract contemplation. By silent meditation and by abstract contemplation, one can get contact with the Buddha's mind directly, one can know that the mind of man is originally exempt from sin, impurity, aberration and suffering, and therefore is wonderfully pure, clear and free. The practice called Zazen of sitting cross-legged in meditation, with the soles of both feet turned upward is very important in Zen Buddhism. The influence of Zen Buddhism on Japanese culture can never be overestimated. It was a spiritual guide of the tea ceremony, landscape gardening, flower arrangement, etc. Zen made its first appearance in Japan in the 7th century, but made little head way until re-introduced by the monk Eisai (1141 - 1215). Nichiren Buddhism Nichiren Buddhism was founded by Nichiren in the middle of the 13th century. He had studied at Tendai institute on Mt. Hiei, and later was converted to the faith in the sutra of the lotus. He came to think that all teachings of other sects of Buddhism were based on wrong interpretation of S'skamuni's teachings. He believed that only his interpretation manifested the truth of S'akamuni's teachings. According to Nichiren Buddhism, you, yourself are a true Buddha enlightened with the three properties, with this conviction you should chant "Nam-myoho- renge-kyo." Nichiren says that we are perfect and endowed with the buddha nature. We can be saved only by faith in the sutra of the lotus, which reveals the true law of the universe. This is the only way left to us for salvation. According to Nichiren Buddhism, we can be saved only by uttering the sacred formula "Namu-myoho-renge-kyo" (Adoration to the sutra of the lotus of the true law..) By uttering the sacred formula, we receive the moral virtue compiled in the sutra and we can attain the cosmic soul of the eternal Buddha. Sokagakkai is the Orthodox Sect of Nichiren Shoshu teachings of the priest Nichiren. It claims to have 14 million adherents. (as of the year of 1964) 法華宗 The Hokkeshu, founded by the belligerent (warlike; aggressive) monk Nichiren (1222_ - 1282), takes its name from the title of the Lotus Scripture, and in fact uses the formula Namu Myoho Rengekyo, Praise to the Lotus Scripture of the Good Law, as its principal prayer. The Buddhist Divinities Buddhism did not involve idol worship at its early stage of development. Buddha was transcending human experience or beyond human knowledge. It was in 324 B.C. that the first image of Buddha was made by a Greek artist when Alexander the Great marched on to India. Today you will find thousands of Buddha images, myriad's of Boddhisatsva images and great number of other deities adopted from Bramanism and Hinduism. They are carved out of stone, bronze, clay and wood. Around 300 B.C., Buddhist divinities were unified into four major groups with others subordinate to these four. These four major divinities are called Nyorai in Japanese. They are Shaka Nyorai, Dainichi Nyorai, Yakushi Nyorai and Amida Nyorai. Shaka Nyorai is the person himself who founded Buddhism and who has attained the ideal state of enlightenment. Nyorai is usually interpreted as one who has come to the TRUTH. The form and position of his hands tell much about his character. Shaka Nyorai is the personification of compassion which is the most important virtue we should attain. This is represented by his left band. "He can answer the prayers of those who entrust him." His right hand symbolizes that "You do not worry over anything because you are in trust with me." Buddhism is a religion of compassion with the religious doctrine that all man are eventually saved. In order to carry out the mission of salvation, Buddhistic scholars and priests have materialized the attributes of Shakamuni in many forms of Buddhistic divinities. According to the doctrine Shakamuni was elevated to the highest position and given the rank of the highest order. Shakamuni is supposed to appear in all aspects of the cosmos to preach the people in all stages of existence. A large lotus platform on which the Great Image of Nara Buddha sits is made up of l,O0O petals of lotus flower. Each petal has carvings of 1.000 petals of lotus flower on its surface. In total they amount to one billion. The cosmos is represented by these one billion lotus petals which are identified with the worlds existing in this cosmos. The Buddha sitting on the one billion lotus flowers is considered to be a symbol to the effect that Buddha is preaching in each of the billion worlds simultaneously in different forms of Buddhistic divinities. Yakushi Nyorai is the personification of Buddha'a attribute, mercy. I is commonly known as the deity of medicine. He is the authority of those who are in pain of delivery, in sickness, wishing for baby, and in trouble with pregnancy. He made a vow to the effect that men should be free from diseases, live long life and enjoy the life in this world. Actually he is only one Buddha who has made vow to the effect that we shall be free from agonies in our life on this world. Yakushi literally means the Lord of Medicine and is commonly known as deity of medicine with a bottle of medicine on his left hand. Amida Nyorai is believed to be preaching at present in the Pure Land or the Land of Promise which is located in the west over one million of different lands. It is believed that we ordinary men will receive an honor of being placed on a lotus flower in the paradise after death. We shall be saved regardless of our social position, race, religious faith or the acts and behavior in this world. Shinran, the founder of Jodo-Shin-Sect insisted the man is saved only through the faith in Amida, not by his merits or ritual. The image of Amida Nyorai are characterized by special hand symbol known as kubon-kujo, or the nine ways of having the rebirth in the Pure-Land. There are nine ways of hand formation. Common type we come across is the one called Jobon-Josho where the fore finger and thumbs of each hand form a circle and rest on the folded lap. This hand symbol also show Buddha is in meditation. In its earliest stage of development, Buddhism image was not made, because Buddha was believed to be in a state completely transcending human experience; no attempt was made by artist to depict Buddha in the form of human figures. In later years Hellenistic influence was noticed. Most of early Buddha figures were found in Gandhara where Hellenism met Buddhism and Buddha came to be represented as an ideal human figure. By the time Buddhism was introduced onto Japan in the 6th century, Buddhism had been established, and thousands of Buddhas, myriad of Boddhisattvas and other great many deities had been adopted as a means to help the followers understand the doctrine of Buddhism. Thus Buddhism showed polytheistic tendency. 三身説 (The theory of "Three Bodies of Buddha" will clear the cloud, if any, in your mind in the understanding of the complicated Buddhism. At the same time it explains reason why so many kinds of Buddhist images are used.) According to the theory, Buddha manifests himself in three different bodies - first, in the body of Buddha, the Law Body, revealing Essential Truth, the essence of all beings; second, in the body of Amitaba, the assumed form of Buddha; and third, in the body of the historical S'akamuni Gautama who came on earth to do the work of salvation. 一月三身 This theory could be likened to the moon, the moonlight and the moon shadow reflected on the pond. The moon is compared to the body of Buddha revealing the Essential Truth, the moonlight to S'akamuni himself, and the moon shadow on the pond to the assumed form of Buddha or Boddhisatsva who is working for salvation. In Buddhist art, Buddhas are represented as figures of priest with simple costumes without any accessories or decorations. In their bodies, the Buddhas posses the 32 distinctive marks and 80 small characteristics which symbolize their super human nature. Chief among these marks are the following: 1) Nikkei (Ushinisha) This is the prominence on the tip of the head. It is usually interpreted as a symbol Buddha's wisdom. 2) Byakugo (Urna) This is a mole or tuft of hair between the eyebrows. It is believed that Buddha sends forth a ray of light to enlighten the world from this mole. 3) Rohatsu The hair of Buddha is cut short winding to the right. This accords with the description, in a book of Buddhist scripture, of how Gautama cut his hair at the time of his great renunciation. 4) Mammo-so These are the webs between fingers. They symbolize Buddha's wish to save as many as possible with his merciful hands. 如来 Chief among the Buddhist divinities which are identified with Buddhas are as follows: Shaka Nyorai; the assumed form of Buddha who came on earth to do the work of salvation. He is the founder of Buddhism who lived from the 5th to 4th century b.c Shakamuni Gautama himself became convinced that he was the assumed form of Buddha, the Essential Truth, and made up his mind to teach how to attain the Buddhahood and did the work of salvation. His teachings were memorized by his followers and were later compiled into the form of scriptures. According to tradition, Shakamuni, right after his birth, walked three steps and said, "I am the only holy one in and under heaven." saying thus, he pointed at heaven with his right hand and the earth with his left hand. Amida Nyorai(Amitabha); the embodiment of Buddha, the Essential Truth. Amida Buddha attained Buddhahood from a human being through his own merits. After Attaining Buddhahood, he established the western paradise known as "Pure Land." Man can enter the paradise by faith in Amida. This is the main object of worship in Amida Buddhism. Yakushi Nyorai(Bhaisajyaguru Vaidury); the embodiment of Buddha, the Essential Truth. Yakushi Buddha presents the merciful mission of the Buddha and is common ly known as the deity of medicine. He is believed to cure diseases, grant longer lives and to give various spiritual blessings. The bottle on his left had symbolizes medicine. Birushana-Butsu(Vairocana); it is the Buddha the Essential Truth which is formless and omnipresent in the whole cosmos. Dainichi-Nyorai(Maha-Vairocana); the central deity of Shingon Buddhism and is taken as Buddha himself, the embodiment of the Essential Truth which is formless and omnipresent in the whole cosmos. Bodhisattva means "one who is on the way to the attainment of enlightenment" or a future Buddha, and is believed to act as a helper and a savior. Bodhisattva believed to be the followers of Buddha is destined to become almost equal to the Buddha in the end. While Buddhas are represented as figures of priest with simple costumes without any accessories of decorations, Bodhissattva has always been represented as an ideal layman figure in the attire of an Indian aristocrat. Sanzon or Triad Image The two Bodhissattva figures are customarily placed on both sides of a Buddha image. Thes Boddhisattvas are the ones in the highest stage of the Boddhisatsva career, and are regarded as specified followers of the Buddha. Some example of t he combination of Buddha and Bodhissattva are given in the following; Shakamuni --- Monju & Fugen Amida Buddha --- Kannon & Seishi Yakusi --- Nikko & Gakko Dainichi --- Surrounded by four Buddhas according to the special iconography of Shingon Buddhism. Great Buddha of Nara --- Nyoirin Kannon & Kokuzo Chief among Buddhist divinities which are identified with Boddhisattva, Kannon is the most popular. Kannon is grouped into the category of Boddhisattva, which means "one who is on the way to the attainment of enlightenment" or "future Buddha," and is believed to act as a helper and savior. Kannon is believed to be in incarnation Pity and the spiritual son of Buddha Amitabha. He is destined to become almost equal to the Buddha Amitabha at the last stage of the arrival of the end. There are many varieties of Kannon: The figure of Sho Kannon is full of symbolic objects; the lotus flower on which he sits or stands, is the symbol of the Buddha which supports his existence; the lotus flower in his had symbolizes the Buddhahood in the heart of everybody; the small figure on his forehead is identified with his master Amidha Buddha. The formal name of the figure, Sengan Senju Kannon, is literally translated ここまで as Kannon with one thousand hands and one thousand eyes. There are very few statues actually having one thousand hands, most of the images have only forty hands, twenty on each side of its body, each hand having an eye on its palm. The many hands and eyes are symbols of immeasurable ability of the Kannon for the salvation all beings. The name, Bato Kannon, literally means horse-headed Kannon and the figure is full of symbolic expressions: horse symbolizes the ability of the Kannon to destroy the evils as quick as a horse eats up grass; the three faces and six arms are intended to warn against the unrighteous and the evils. He is a patron deity of animals at the same time. Buddha appears not only in the merciful figure of Boddhisattva but also in dreadful and scornful expressions to warn against the unrighteous and evils. Buddha manifest himself in the form of Bato Kannon to evoke a feeling of awe toward Buddha inside human heart. 観音様 Kannon is one of the Buddhist saints, called "Bosatsu." Kannon represents the greatest figure that can observe and understand all the worldly phenomena, not only with the eye but through all the senses. It is believed to receive people from all sorts of hardship and worry. Kannon, therefore, is widely believed among Buddhist nations to be the embodiment of mercy, or Maitra in Sanskrit, and worshiped as the god of mercy in India and Tibet, and the goddess of mercy in China and Japan. In later days. Kannon came to be represented in six different images, among which are the statue of "Juichimen" (eleven-faced ) Kannon and the statue of "Senju" (thousand-handed) Kannon. The Juichi-men Kannon is so-called because 10 faces Kannon are carved on the head of the Kannon. It has long been customary for Japanese to make a pilgrimage around the 33 sacred Kannon places in their district since the Heian period (994 - 1191). According to a Buddhist teaching, the soul of all beings, after the perish of flesh, is migrated into new body of different classes; the deity, the human being, the Asura, the animal, the hungry demon, and the one who is condemned to the Hell. Jizo is believed to be working to teach and save souls of the dead until the advent of the future Buddha. The advent of future Buddha is believed to come 5,670,000,000 years after the death of Shakamuni. They are usually standing in groups of six. According to a folk belief, all children are supposed to go to the Hell after death. In the hell, a witch and demons torment the children, ordering them to pile up small stones, whereas tearing down as fast as the children has piled up a mound of stones. Jizo saves the children from the torture in the hell by hiding the m in his great sleeves. People lay stones at the foot of Jizo to pray for saving of the soul of their dead children from tortures. Jizo is also believed to be the patron divinity of travelers, and of pregnant women. Among many other Buddhist divinities, Jizo is very popular among the Japanese. You will find the figures of Jizo almost every where in the country along the roads. The figure of Myo-O is full of symbolic objects: Fudo Myo-O(Aryacaianatha) ; the scowling expression intended to warn against the unrighteous and the evils (sinners); the fire flame intended to raise a feel ing of awe on the part of man toward Buddha; the sword in his right hand and t he coil of rope in the other hand symbolizing Buddha's subjugation of the evils. Aizen-Myo-O(Ragaraja or Vajira-Rajapriya); the arrow and a bow symbolizing love (because of this symbol, this Myo-O is taken to be a patron deity of love and marriage and is believed to be able to adjust any trouble between a couple). The bell symbolizing alarm to the sinners. The six hands and three eyes symbolizing something transcending human experience. Buddha appears not only in the merciful figure of Boddhisattva but in dreadful and scornful expressions to warn against the unrighteous and the evils. Buddha manifests himself in the form of Myo-O to raise a feeling of awe toward Buddha inside human heart. Juo (Ten Devas) Divinities of Hindu origin were introduced into Buddhism and became the guardians of Buddhist Truth. These kinds of figures are full of symbolic objects; Nio (Deva Kings) - The figure on the left is supposedly emitting the sound of ah and the other figure on the other side emitting the sound un. These sounds re present the first and the last letters in the Sanskrit scripture (alphabet), the first symbolizing the very beginning and the end of all the Buddhist Truth; the scowling, dreadful and scornful expressions are intended to keep the evil spirit out of the temple of diving Buddha; the sword in the hand of the one figure on the left and the coil of rope in the hand of the other figure symbolize the subjugation of the evils. Shiten-no (Lokapala) - Shiten-no literally means "four heavenly kings" and are intended to guard the four directions in Buddhist cosmology. The scowling expressions of the four figures are intended to ward the evil spirit off the temple. The sword or the spear in the hand of the figures symbolizes subjugation of the evils.
Jikokuten - He is the guardian of the east and is represented as a green figure with a sword or a spear. Zochoten - He is the guardian of the south and is usually represented b y a white figure with a sword or a halberd. Komokuten - He is the guardian of the west and is usually represented as red figure with a scroll and a brush, or a coil of rope in his hands. Tamonten - He is the guardian of the north and is usually represented as a blue figure with a pagoda, spear of a halberd in his hand. The Japanese are in general of a melancholy disposition and humor. Moved by this natural inclination they thus take much delight and pleasure in lonely and nostalgic spots, woods with shady groves, cliffs and rocky places, solitary birds, torrents of fresh water flowing down from rocks, and in every kind of solitary thing which is imbued with nature and free from all artificiality. All this fills their souls with the same inclination and melancholy, as well as a certain nostalgic feeling which results therefrom. Whence they are much inclined towards a solitary and eremitical (hermetical) life , far removed from all worldly affairs and tumult . Thus in older days many hermits lived in the wilderness and devoted themselves to contempt of the world ~ and its vanities. They gave themselves over to a solitary and contemplative life , believing that in this way they purified their souls and obtained salvation in their false sects. Thence arose their customs of Inkyo; that is, they hand over during their life- time their house, estates and business affairs to their heirs and take a house for themselves where they lead a quiet and peaceful life , withdrawn from all worldly business and disturbance . They shave their hair and beard, and exchange their worldly clothes for religious and sober dress. They are called Nyudo or jumon, which is the religious state of Buddhist novices (monk), and give themselves over to religious practices and the things of salvation.. The melancholy disposition is caused by the loneliness of the homo viator who rejects the vanities of this fleeting world, this world of dew; and yearns for a permanent resting place. This theme , Buddhist in inspiration, is found very frequently in Japanese literature . 神仏混合 Nearly whole nation were converted into Buddhism during the 7th and 8th centuries. It became the state religion and number of Buddhist temples were built under the Imperial patronage. In the 8th century natural calamities and plagues were spread over the country once in a while. The people's faith in Buddhism was shaken. Their faith in the protection of Buddha was shaken. About that time a priest Gyoki, formed a religious doctrine. He proclaimed that the Sun Goddess of Shinto was a manifestation of Buddha. In the 9th century, another priest developed his doctrine further into a doctrine of Ryobu Shionto --- Shinto of double faces . This theory proclaimed that Shinto deities are incarnation, or manifestation of Buddhist deities. It stated that the source of Kami is Buddha and Kami is incarnation of Boddhisatva. The figure of Boddhisatva became the symbol of Kami and was installed at the innermost sanctuary of Shinto shrines. Many esoteric Buddhist rituals were also introduced into Shinto. More than half of Shinto shrines in number were influenced by this doctrine. Foreigners seem to have misunderstanding about Shinto. For example, some believe that Japanese people formerly believed in Shinto, but when Buddhism was introduced from China in the 6th century, Shinto was replaced by Buddhism. But this is not correct. After Buddhism was introduced, the people's belief in Shinto did not disappear in the least. They believed in both religions and felt no contradiction in following both Shinto and Buddhism. They did not find the two religions conflicting each other. At first, Shinto kami, or deity, blindly accepted Buddhist rituals, and believed that Shinto would attain religious enlightenment through Buddhism. Thus Buddhism was placed on a higher level than Shinto. Later this concept was changed that Buddha, in a form of Kami, temporary made his appearance in Japan. At the time of Meiji Restoration, the strange harmony between Shinto and Buddhism was broken. 神道の概念 Shinto existed before Japan had the first contact with the civilization of the Asian continent in the 1st century. Shinto was gene- rally polytheistic at the beginning of Japanese history. People felt divine nature in natural objects; the sea, the river, the mountain, and in outstanding men and heroes, and in abstract ideas, such as growth, creation, thoughts, fortunes and misfortunes. Men lived in unity in those days, and a tutelary Kami was placed in the center of their unification. Kami of nature, kami of ancestor, or kami of ideas could be their symbolic figure of their unification. In the 6th and 7th centuries, Confucianism was introduced from China. It effected Shinto, which started to stress the moral meaning of the religion. It departed from mere naturalism. At the same time, when Japan became a unified nation, all the myths handed down by each clan were combined and the tutelary deities of the clans were elevated to the status of kami of the nation, and the Amaterasu Omikami and other related kamis were made the object of worship of the masses. The Department of Shinto was set up in the central government at the beginning of the 8th century. It was responsible for holding national ceremonies for governing people. It was effective up to 12th century when the imperial rule was taken over by warrior rule. This idea was revived just before the Meiji restoration and after the successful revolution the government established the same bureau. Shinto/Buddhism-Tokugawa Period
Buddhism was generous to the other religions from the start. Syakyamuni did not prohibit strictly the followers to worship idols of the folk faith. In later years after Shakyamuni was dead, the Buddhist priests borrowed several elements of folk faith and established a pantheon of Buddha and established a conception of the world based on a kind of pantheism. Buddhism in India was diffused with Hinduism and the Buddhism disappeared from India, after the 10th century. Many Buddhistic thought and element are still conspicuous in Hinduism. Buddhism was well adapted to the social systems of China as well as of Japan. Buddhism exhibited high adaptability to the government of the countries when it was first introduced into these countries. The Japanese people worshiped both Buddhist and Shinto images at the same time . Sometimes when an epidemic was widespread the idol of worship was abandoned to be replaced with new idol of worship. Idols of worship were interchanged between Buddhism and Shintoism. Sometimes both deities were worshiped at the same time. The people picked up whichever they preferred so far as they believed that it was more effective to promotion of happiness or removal of pains. Buddhist scriptures prescribes that the idols introduced into Buddhism from folk faith in ancient India were given the role of serving Buddha and protecting or guarding Buddhism. In Japan, when the Buddhism was first introduced into Japan the nature gods were placed in a position subordinate to Buddha. The original teaching of the founder was scarcely discernible in Japanese Buddhism from the start . Japanese Buddhism absorbed much of the native thoughts and practice --- such as ancestor worship and fertility cult. In Nara period when an epidemic spread all over the country, belief in Buddhistic protection of the country was diminished and the status of Japanese gods were elevated and became to be identified with Buddhas. Worshipers were almost unable to make a distinction between the two religions. There developed a division of duties: Shinto deities presided over the affairs of this world, while the life thereafter became the concern of Buddhism. Births, marriages, seasonal festivals and victories in battle were in the sphere of Shinto interest. Preaching doctrinal matters, ecclesiastical organization, and funerals were the responsibility of Buddhism. 神仏混合 He came of a Buddhist family, but at school and at home he was taught that the ancestor spirits and the gods is Shinto shrines should be honored as well as the divinities in the Buddhist temples. When his grandfather died a Buddhist priest came to the house and said prayers , and came again on the anniversary of grandfather's death. When his young sister was seriously ill his mother went out, at night and walked, barefoot, round a Shinto shrine one hundred times. In the 9th century the great Japanese scholars Saicho and Kukai introduced from China the Tendai and Shingon Buddhism. It was in these days that the effort to identify the nature gods with those of Buddhism pantheon bore fruit. Saicho preached that Buddhism and Shinto deities were identical and succeeded in merging the two religions. Kukai propounded a new incantation theory which stipulated that the eternal Buddha appears in different forms at various places in order to save mankind. By extension of this theory, he argued that the national deities of Shinto were incarnations of Buddhas and Bodhisattvas and thus , since there was no distinction between the worship of Buddhist deities and those of Shinto, that there were no basically conflicting elements in the two religion. He identified Buddha with the Sun Goddess and lesser Buddhist deities with lesser Shinto deities Around the 15th century when the theory of Buddhistic Shinto was completed by Buddhist priests, Shintoists of the Grand Shrine of Ise created the first Shinto theology. Shinto priests stated that "konton" (chaos) or "kizen" (non-being) were the fundamental Kami as well as the source of the universe. They believed that these fundamental Kami were the source of Buddhas and Bodhisattvas and all other beings. Because of the general anarchy prevailing in Japan in the Ashikaga period, historians sometimes refer to the period as the "dark ages". In those turbulent times, the native Shinto religion was almost completely forgotten.
JAPANESE] BUDDHISM: Catering to the Dead In Jomon Cultural Period, they buried the dead body in a hole , folding the hands and feet and wrapping by a rope . They believed that the soul of the dead strayed out of the flesh into this world and inflicted damage to the living people , unless the dead body were wrapped up by rope and covered with earth. In Yayoi Cultural Period , they put the dead body in a coffin, laying the body stretched in the coffin. A small mound was made , on which a stone was placed as a landmark . In the Mould Cultural Period, a large mould was made to bury the dead body with many precious stones and accessories or personal ornaments. Cremation was first introduced into Japan with Buddhism. The first cremation in Japan took place when a priest called Dosho was cremated according to his will in 700 A.D. By the Kamakura period, cremation was institutionalized by the Jodo Sect of Buddhism, and the sect prospered afterwards by income from holding the ceremonies. The majority of the Japanese people entrust funeral and memorial services for the deceased to Buddhist priests. Also, memorial services to console the souls of the dead at the time of Bon (Lantern Festival) and Higan (Equinoctial Week) are held at Buddhist temples, and people go there to worship. Memorial services for the 1st, 3rd, 7th and 33rd anniversaries of the deaths of members of the family are held under the guidance of Buddhist priests. Despite such customs, it cannot be said that the Japanese people embrace Buddhism as a religion upon which they rely spiritually. As a convenience at burials they receive help from Buddhist priests of the family temples, because they are supporters of such temple. Funeral and memorial services are performed by Buddhist priests as a matter of custom. This customs originated about 500 years ago when the Tokugawa shogunate government set up the census taking system in temples in its efforts to ban Christianity . JAPANESE BUDDHISM: Deeply Connected with Political Leaders At first when Buddhism was founded by Syakyamuni in India, Buddhist priests in India were free from interference from outside and could afford to devote them- selves to purely religious life without worrying about the worldly matter. But , later when India was unified under strong kingdom, the Buddhist priests were controlled by the king. When Buddhism was first introduced into China, the king of China also protected the Buddhism and used the religion as a means to keep the country in union. The Japanese government followed suit to the counterpart in China, when the religion was brought into this country in the 6th century. In 604, after Shotoku became regent, it became in effect the state religion, its function being to secure support for official policies. Progressive leaders in those days regarded Buddhism as a powerful aid in promoting national prosperity. As early as 655, the government ordering to construct butsudan (small Buddhist altars) in all households of the nation. The heads of many great families adopted Buddhism and built many magnificent Buddhist temples. In the Nara period , it extended its influence into the field of politics. Buddhist monks grew increasingly powerful in the capital of Nara. It reached its highest prosperity at the middle of the 8th century when Emperor Shomu ordered to construct "Provincial Temples" in each province throughout the country. Todaiji Temple was built in the capital of Nara as the general headquarters of all Buddhist temples of the country. Buddhism became an increasingly aristocratic religion, and priests became presumptuous and corrupt , and the monasteries grew enormously wealthy and acquired vast, tax-free estates. But the power of Nara Buddhism god downfall as the power of Nara government got in the wane . When the Fujiwara family won full control over the government , it moved the capital from Nara to Kyoto in order to escape the political corruption of Nara and the church authorities. The men in power of politics were tired of the secular activities of the Nara priests. Two promising young priests were sent by the emperor to China in an attempt to make Buddhism purer form of spiritual religion. These two priests, Saicho and Kukai, received patronage from the imperial family, and their monasteries which were built at Mt. Hiei and Mt. Koya took the aspect of the state religion.. They performed religious rituals with an aim to pray for national prosperity and political stability. Buddhism was by tradition so centered around court life that the followers of these two leaders soon lost interest in the popularization of their faith and again catered to the needs of the aristocracy. In the process of performing ' these functions, Buddhism had itself become secularized. At the end of the 12th century, the political authority of the emperor became downfall and at the same time the power of the monasteries at Mt.Hiei and Mt. Koya became in the wane . The Kamakura period witnessed an amazing revival of religions interest among all of people. The religious leaders appeared in this period are the most influential and important in Japanese religious history. But, the priests and institutions after the great leaders once more became involved in politics, and again became secularized in the Ashikaga period . When first introduced to Japan, Christianity enjoyed favor of the political authorities. As we have seen, Buddhism had become corrupt and almost entirely secular. Buddhist priests and their followers had become so powerful and turbulent that Nobunaga considered them destructive elements in his campaign to unify Japan. He therefore opened war on Buddhism in general, and in 1571, burned and sacked the Tendai monastery on Mt. Hiei. He favored Christianity as a convenient rival to the influence of Buddhism, and he gave Christianity missionaries a free hand. In the Tokugawa period, Buddhism became the only religion recognized by the state. Especially the Jodo sect of Amidaism obtained special favors from the government, and many magnificent temples were built and supported by the state. But the relationship between the shogunate and the church was a peculiar one . The shoguns controlled the temples and the priesthood and used them in regimenting the social as well as the spiritual life of the people. Every one was required to register at a temple as a Buddhist, and this register, originally designed to weed out Christians, came to serve many purposes. It was used as a census register. Births , marriages, changes of abode or employment , travels , and various other activities were recorded by the temples. In the latter part of the Tokugawa period , Buddhism, the state religion, fell into disrapture, and its priests, content with the luxurious provided by wealthy patrons , ceased all active evangelism. A public interest in Shinto mounted, the Buddhists became the helpless object of ridicule of their Shinto critics. At the close of the 'Tokugawa period. Buddhist prestige had reached its lowest ebb. The tide of anti-Buddhism feeling run high. A growing resentment against the shogunate and Buddhism was resulted. Many elements began to seek restoration of imperial rule. The studies of ancient texts of mythical "age of the gods" cast au almost forgotten light on the Japanese legends of divine origin of the country .
Any religion have more or less degree of sorcery. The sorcery in Japan became complicated as Buddhism elements were mixed with Shintoism, Confucianism and other elements . Primitive religion of Japan has many sorceries; for example, a tall stone erected at the border of a village is believed to have magical power to prevent evil spirit from coming into the village . Buddhism in Japan has also many sorceries. Jizo worship is an example . Jizo, as Buddhist Boddhisatva, is believed to give mercy to the dead and take away sufferings of the dead. Then, this concept of salvation was diffused among the masses, and the people believed it had power to heal ill of living people and to take away evil spirits. Jizo came to be worshiped as a remover of pains like thorns and warts, as well as a granter of eternal happiness and good fortune . Geomancy, oneiromacy, affinity, palmistry , and divination by facial features developed from the Chinese philosophical concept of the Yin and Yang (the positive and negative principles). The folk faith ignores religious doctrine and ethics or morals. The masses are concerned with to what extent the object of worship can contribute to promoting human happiness and to removal of pains . When an epidemic was widespread , the object of worship is abandoned to be replaced by a new object of worship which is believed to have more effective power against the disease. Shakyamuni was more generous to other religions than any other founders of religion. He was generous to the traditional folk religion in India, and did not forbid the followers to worship idols. In later years after Shakyamuni was dead, the followers introduced hundreds of elements of folk faith into Buddhism and established a conception of the world based on a kind of pantheism. Tendai and Shingon Esoteric Buddhism conducted the functions of sorcery to meet the demand from the masses. The sorcery of Daimitstu and Tomitsu was popular among the court members and aristocratic in Fujiwara period. Nichiren sect offered prayers for the sake of the government . Even today, the offspring of Nichiren sect, stand for successful business, worldly benefits and healing of ill. Even Zen Buddhism made a good fortune by conducting sorcery for the sake of worriers. Only Jodo Shin Sect did not adopt sorcery in their activities Although some people did come for the benefit of having scriptures read for the dead , by far the majority were interested in the health and happiness of the living. Let me make this little plainer. The Japanese are not as shy about asking practical help concerning bodily discomforts from their deities as is the average westerner. With simple faith and genuine humility they came to the temple to ask for help ; to have scriptures read; and to buy small amulets for future protection. Enshrined with Kannon. Compassion, in this temple is Usa Dai Myojin (Matsuo Kannonji in Ise), who is the deity who protects one from discomforts in the lavatory. ８ 男女の厄年（やくどし）climacteric を教えてください 厄祓（やくばらい）a service [ceremony] of exorcism; (an) exorcism 厄払いをする exorcize; drive out an evil spirit. 人生の節目 events which mark the stages of one's life" いみきらう◆忌み嫌う〈嫌う〉 hate; loathe; detest; 《fml》 abhor; 〈避ける〉 shun; avoid; 〈禁止する〉 taboo; 〈断つ〉 《fml》 abstain 《from》 ⇒いむ 忌む →（汚れを【忌む】） abhor what is unclean ／abhor what is to be overcome" 何らかの厄難に遭遇するencounter dangers and difficulties" 慎む →（自分の身を【慎む】） watch out for oneself 厄難protect someone against danger 日本には古来から、厄年を人生の節目として忌み慎むならわしがあります。 厄年とは、人間の一生のうち、何らかの厄難に遭遇する恐れの多い年齢をいい、医学の発達した現代においてもなお、万事に慎まねばならない年齢として、人々に意識されています。 厄年とする年齢は、時代によって多少の変化はありますが、一般的には数え年(年齢＋1)で、男性は２５歳、４２歳、６１歳で、男性は25歳、42歳、60歳、女性は１９歳、３３歳、３７歳とされ、女性は19歳、33歳です。中でも男性の４２歳と女性の３３歳は「大厄」といい、その前後の年齢も「前厄」「後厄」として、特に忌むべき年齢といわれています。 迷信の１つかもしれませんが、これらの年齢が実際に健康上、仕事上の転機に当たることも多いため。厄年というのは、現代の生活にもあてはまる人生の転換期であり、肉体的にも精神的にも調子をくずしやすい年齢といえます。 There is a custom in Japan since olden days that certain ages 【 the unlucky year 】are to be abhored as the climacteric dangerous ages. During these ages, people are tend to encounter dangers and difficulties of their life. Even in this modern times, they still are reminded to be careful and watch out for what they do in these years. The ages should be calcurated by the lunar calender which are your age plus 1, and generally these ages for women are set at 19 years old 33 years old, and for men 25 years 42 years 60 years. As for 42 years old of the man and 33 years old of the woman, an age before and after good that is specially said as the anniversary of death むべき age as "former evil" "rear evil" with "the big evil" even in the inside, too. So that these ages may be often actually equal to the turning point in work in health though it may be one of the superstition. It is the turning point of a life to hit with the modern life as well and which it fits into to say an unlucky year, and it can be said as the age that the condition is often injured physically mentally that an unlucky year is said. 日本には古来から、"厄年climacteric" を"人生の節目 events which mark the stages of one's life"として"忌み慎むabhor what is to be overcome"ならわしがあります。 "厄年climacteric"とは、人間の一生のうち、何らかの厄難に遭遇するencounter dangers and difficulties"恐れの多い年齢をいい、医学の発達した現代においてもなお、万事に慎まねばならない年齢として、人々に意識されています。 "厄年climacteric"とする年齢は、時代によって多少の変化はありますが、一般的には数え年(年齢＋1)で、男性は２５歳、４２歳、６１歳で、男性は25歳、42歳、60歳、女性は１９歳、３３歳、３７歳とされ、女性は19歳、33歳です。中でも男性の４２歳と女性の３３歳は"「大厄」the grand climacteric "といい、その前後の年齢も"「前厄」pre-" "「後厄」post-"として、特に"忌むabhore"べき年齢といわれています。 迷信の１つかもしれませんが、これらの年齢が実際に健康上、仕事上の転機に当たることも多いため。"厄年climacteric"というのは、現代の生活にもあてはまる人生の転換期であり、肉体的にも精神的にも調子をくずしやすい年齢といえます。 A "abhor what is to be overcome that it is careful of anniversary of death み" custom あ a " unlucky year climacteric" as "a knot eye events which mark the stages of one's life of the life" in Japan from old 来. The age which " unlucky year climacteric "It is encounter dangers and difficulties that it meets with some evil difficulties in the human life." fear is abundant in, as for the present day as well which good medical science developed into, as an age that it must be still careful in everything, person Though there are some changes by the age as for the age made a " unlucky year climacteric", generally it is counted, and a man has a woman set at 19 years old 33 years old 37 years old 25 years 42 years 60 years as for the man at 25 years old 42 years old 61 years old, and a woman is 19 years old 33 years old at the age (age +1). As for 42 years old of the man and 33 years old of the woman, " "big evil" the grand climacteric "an age before and after good that" is said as "former evil" pre- "" "rear evil" post- of death "especially" anniversary む abhore" べき age even in the inside, too. So that these ages may be often actually equal to the turning point in work in health though it may be one of the superstition. It is the turning point of a life for to hit with the modern life as well 【 the " unlucky year climacteric" 】 and which it fits into, and the age that the condition is often injured physically mentally can be said. 以下の説明は、英語的発想が未発達なヒトが書いた英語だと思います。（英語的にはそうは言わないでしょうと指摘したい箇所が次から次へと出てきますから）読んでいて疲れます。 Yakudoshi (Unlucky age) With yakudoshi there is a big chance of encountering misfortune or injuring one's health, so it is an age when one must be careful. This happens when men turn 25, 42 and 60, and women 19 and 33, in the yakudoshi measurement. One's yakudoshi is measured by adding one to the actual age. The ages of 42 for men and 33 for women are considered to be particularly bad years, and are called "great calamity." This may be just a superstition, but, because there have been many occasions when these ages actually have corresponded to turning points in people's health or jobs, there are those who go to Shinto shrines for exorcism. This temple also is a place of pilgrimage for those Japanese who have reached the "yaku"" ages. These are, for men, 25, 42, and 61; for women, 19, 55 and 61. These ages are supposed to signify the times of importance in one's life . For example, at age 25 , for men and 19,, for women, one should have an adult mind ; the second set of ages,, 42 and 55 signify the time when one's mind reaches its zenith; and the age 61 signifies the beginning of old age and, therefore, the gradual deterioration of the brain. The people of these ages came in droves to ask favors of all descriptions from the deities. Certainly the people who visited this temple were not all old --- by far the majority were under 40. It is true that most have come to ask a favor; it is equally true that the majority bought something to protect them in the future. But such simple faith even if it is not deep spiritual thinking, is to be recommended highly. For, from such simple seeds, true spirituality can grow; from such simple beginnings a person often gets a taste for religion and is gradually led away from the idea of always asking from a deity. Slowly he begins to ask questions about the deity itself --- he begins to wonder what and who Kannon really is --- and from this can develop a true understanding of the real meaning of Compassion. The world is very fond of laughing at simplicity and sincerity, but I have been in religion too long, and find it far too serious. Festivals held at every temple whether it is dedicated to Kannon or other gods or idols, are called en-nichi. "En-nichi", the big day for these temples, has been held on commemorative days such as the birthday of the gods or goddesses. The en-nichi of Kannon is believed to be the first that began to be celebrated regularly on fixed days. MAHAYANA BUDDHISM: DEVELOPMENT OF NEO-BUDDHISM His teaching was so profound that it was a little too difficult for all to under- stand. After his death, various different interpretations were presented by different schools of disciples, and two major divisions developed. One division, later known as Southern or Hinayana Buddhism, stressed the teachings of the founder and sought to preserving them in as pure a form as possible. The other division, known as Northern or Mahayana Buddhism, was developed around the turn of Christ. By this time traditional Buddhism had collapsed , and this Mahayana Buddhism developed as a revival of Buddhism. This was a move to return to the spirit of Shakyamuni . The reformers regarded Shakyamuni as super-humanized figure, and made him a person of super historical who is transcending all beings. They substantialized the characteristics of Shakyamuni into various forms of Buddhas, which they worshipped . This Mahayana Buddhism absorbed various religious elements found in Brahamism and established a concept of the world somewhat similar to pantheism, believing that there must be something which is an absolute existence transcending the human experience . Shakyamuni who is a historical person was believed to be a shadow or projection of the absolute existence. The merit of Shakyamuni were abstracted and idolized as the projections of the absolute existence in this world. There are four major forms of Buddha: there is the historical Buddha who has come on the earth to give salvation to the people; there is the Buddha of compassion, or Yakushi Buddha; there is the Amida Buddha who saves people after death; and there is the cosmic Buddha called Dainichi Buddha who rules over the other Buddhas. In addition to these Buddhas, there are many Buddhas-to-be called Bodhisattvas. Each of these four Buddhas represents the four major merits which the historical Buddha Shakamuni had; good , utility, beauty and intelligence. Buddhism is not theism or pantheism, however. It is the absolute monism. Buddha is not the God , but it is an image sought after by human being as an ideal man. For example , a monk called Hozo attained Buddhahood and became Buddha Amida after long years of ascetic practices with a vow to "bring men into salvation." The teaching of Mahayana Buddhism denied the teaching of Hinayana Buddhism of the direct disciples of Syakyamuni who laid stress on severe ascetic practices to null desire with an aim to make salvation of his own. Mahayana Buddhism is for salvation of all human beings. They laid much more stress on following others' interests than to follow one's own interests. They preached affirmative attitude toward life rather than negative salvation by compassion toward others rather than salvation through ascetic practices.
But what of the actual teachings of Tendai? The Chinese philosopher monk, Chin-i (551 - 597), based the Tendai teachings on the Hokkekyo or Lotus Scripture of Buddhism. According to this scripture the Buddha is a manifestation of the eternal metaphysical entity which synthesizes the two aspects of his being, the appearance of him in the world as a human being and the ontological(within know- ledge) foundation of his real entity. ヨハネの思想との共通性 The synthesis attempted in St John's Gospel concerning Christ and God the Father has here its Buddhist parallel. 天台哲学 But, according to Tendai teaching, this conception of Buddha's being may be extended to other beings and applied to the relationship between the temporal aspect on the one hand and the eternal on the other. Change for all life is constant, things and persons appear and disappear; the world, on the other hand, is an orderly existence, maintaining its law of being and change as shown in the law of moral and physical causation (principle). This reign of law is the truth of being; Truth is everlasting and universal including its particular manifestation in concrete beings; in fact, according to Tendai philosophy, it is extended to all beings . Thus the whole realm of existence is exemplifying the fundamental oneness of existence. In the light of this world-view, the ideal aim of Buddhist perfection consists not only of the realization of the Buddha-nature in every one but also in participation in life in the Buddha's purpose and work, the Buddha-nature being present in every existence, however degraded in our eyes, and all can be elevated to Buddhahood . This wide view, so different from earlier Buddhist views, was fertile soil for the future leaders of the Japanese Buddhist sects. A DISCIPLE OF ZEN RECEIVES A HARD TRAINING 1. Test of determination of an applicant for apprenticeship - Waiting for permission for days - Sitting in front of the temple's gate with only simple meals given 2. Permission to enter the priests' hall to join other priests. 3. The good part of the day is spent for meditation - Participation in the rituals held in the mornings and evenings - Reading of sutras in chorus with other priests - Beating of temple bells - Taking turns to prepare meals - Undertaking manual labor such as cleaning the temple precincts and chopping firewood 4 . Visiting village after village as a mendicant friar wearing a wicker hat, begging for food 5. Receiving the catechism of the Zen sect from his teacher priest - The catechetic question of Zen is called Koan - The disciple does his utmost effort to solve it - Not only in meditation, but while he takes meals or attends to his daily chores, he exerts his utmost efforts to solve the question or Koan - When he believes that he has found an answer he takes it to his teacher and explains his thinking - The teacher carefully examines his answer to see whether his answer really proves spiritual awakening. If he passes the test he receives another catechetic question - If he fails in the test he must take the same question back with him until until he solves it and passes the test. 露八会 At every Zen temple in Kyoto, priests are observing their annual austerity period called "rohachie". The eight day long hardship endurance practice during which they sit in mediation without sleep began Dec. 1 and climaxes on Dec. 8. ,Rohachi means Dec. 8, as December is called "Rogetsu" in the old way. It was on Dec. 8 according to the popular Buddhist belief, that Buddha (Sakyamuni) reached his spiritual enlightenment when he saw the morning star fall after many years (some records say 12 years) of meditation under a linden tree. They sit in deep meditation in the temple's hall for eight days and nights with- out sleeping and eating only a bowl of very thin gruel. There are about 500 Zen temples in Kyoto under the three main Buddhist Zen sects --- Rinzai-shu, Soto-shu and Obaku-shu. These include 南禅寺、天竜寺、聖徳寺、けんねん寺、 東福寺、妙心寺、大徳寺 座禅 The hermit philosopher of the Zen sect reside in their lonely retreats. Their vacation' is not to philosophize with the help of books and sermons written by illustrious masters and philosophers as do the other sects of the Indian Philosophers. Instead, they give themselves up to contemplating the things of nature, despising and abandoning the things of this world; and they mortify (humiliate) by passions by certain meditations , and enigmatic (inexplicable; puzzling) and metaphorical considerations , which guide them on their way in the beginning. Thus, from what they see in things themselves, they attain by their own efforts to a knowledge of the first cause, and putting aside what is evil and imperfect in their mind and reasoning, they reach the natural perfection and being of the first cause. And so these philosophers will never contend or argue with another, but leave everything to the contemplation of each one so that he may attain by himself to knowledge by using these principles. They do not instruct disciples. They maintain that a hermitage should first of all be frugal (inexpensive ; meager) and moderate, with much quietness, peace of soul and exterior modesty. ~~ There is also sect called Zenshu, which is much given to meditations, such as: If you spoke to a man just after they had cut off his head, what would he reply ? After a lovely flower withers, what does it become ? etc. Some people hit the mark in one mediation, others in many, and thus they strive mightily until they succeed .
What did happen to him during his mediation and spiritual concentration under a linden tree? How could he become spiritually awakened? We can find answers to these questions if we study the sutras or scriptures which were compiled by his followers after his death. The dominant religion of the day of Shakyamuni Gautama (566-486 BC) was Brahmanism worshiping various gods. They believed that every mortal is destined to be reborn through a transmigration cycle in a station proportionate to the merits or demerit accumulated during his lifetime . The only way for a person to transcend the ups and downs of life and to attain a state of perfect tranquility was to realize the "truth" through certain physical and mental exercises. And it was these ideas in modified form which became the essential element of Shakyamuni' philosophy . For the attainment of salvation, he recommended four steps: (1) realization of the state of distressing of human beings, (2) examination into the cause of the plight, (3) destruction of these causes, and (4) practice of the "way" . He preached that happiness and salvation come from within, that all phenomena are transitory, that life itself is the root of all imperfection and sorrow, and that to be born, to be old, to be sick and to die are sufferings, and that the root of these sufferings is desire or passion, and that the extinction of desire enables a man to attain salvation. By salvation, he meant the attainment of a state of nirvana --- a state of perpetual enlightenment or perfect bliss. He regarded morality, meditation, and intuition as the proper approach to the "truth" . He preached that one can attain the state of perpetual enlightenment or perfect bliss by entering into a religious life with right belief and right aims , by leading a moral life with right speech, right actions, right means of livelihood and right endeavor, by having religious experience which is brought about as a result of right mindfulness and right meditation. Morality, meditation and intuition are the three basic elements in Buddhism. By morality, He meant (1) not to kill, (2) not to steal, (3) to refrain from sexual intercourse, (4) not to lie, (5) and not to get drunk. By meditation He meant that one can attain a religious wisdom or right recognition of the universe in a sudden during his meditation after obtaining a perfect state of harmony in his flesh and spirit as a result of long period of training on both flesh and spirit under the requirements of moral. 五戒 There are many disputes and quarrels between the sects because they consider some better than others, and this gives rise to frequent wars. Some of these sects preach as many as three hundred or five hundred precepts, and other sects do the same. But they all agree that there are five precepts or (Gokai which are necessary. The first is, do not kill, or eat anything which has died; the second do not steal; the third, do not commit fornication (adultery; criminal conversation ); the fourth, do not tell lies; the fifth, do not drink wine. These five precepts are common to all the sects. SALVATION THROGH SELF-RELIANCE-自力本願 Every one , by nature , has the same capabilities as Buddha had. By unbending search for faith one can attain the Buddhahood. One can enter into the state of infinity and absoluteness by his own will power. One can become a Buddha through silent meditation and abstract contemplation. One can attain an intuitive perception of the fundamental truth of reality through mental discipline. Buddha's mind is transmitted directly to the mind of believers. TRAINING Complete detachment of the self from all transitory phenomena and from concern for personal gain. Escaping of consciousness of the self and all individual existence. Entering into a feeling of oneness with reality. Special transmission outside the scriptures. - No dependence upon words and letters - Direct pointing to the soul of man - Seeing into one's nature - Attainment of Buddhahood PROPER POSTURES FOR MEDITATION Sits up straight, with his spine straightened, stiff shoulders softened . CLOSE CONNECTION WITH CONFUCIANlSM AND BUSHIDO A strong, indirect influence on the thought and conduct of both the official class and the common people . The architecture, literature, painting, manners, dramas, dancing, tea ceremony. A WONDER DRUG FOR THE TREATMENT OF NEUROSIS AND A TRANQUILIZER Curing short temper, Restoring mental stability, Stabilizing personality, Improving the brains, Strengthening the will power ' Helping to increase efficiency HISTORY In 520 Bodhidharma brought Zen from India to China. In the Nara Period, Zen was known in Japan, but it remained subordinate to other sects. In the latter part of the 11th century a new Zen sect was imported but its propagation was banned by the government. In 1191 at his second visit to China a Tendai priest named Eisai introduced Rinzai sect. In 1244 another Tendai priest Dogen founded the Soto sect. In Kamakura period several outstanding Zen priests sought refuge in Japan because of instable political condition in China. Kamakura - Rankei Doryu - Kenchoji (1246); Mugaku Sogen - Enkakuji (1282) In the Ashikaga Period , transferred from Kamakura to Kyoto, Zen became virtually the religion because of close support from warrior class. Gozan (closely connected with, the warrior's government) ; jusatsu; shozen In the course of the age of civil wars Rinka in the provinces flourished and survived. In the Tokugawa Period Zen lost most of its prestige. It is only in Japan that Zen today is still flourishing. 仏教発祥地（昔の外国人が書いた） Central India is bounded in the north by Northern India and. in the south by Mt. Batio. This is the region which has been always, since ancient times the capital and principal region. The sect, of the India gymnosophist (abstainer; vegetarian) arose here and spread hence all over the Orient. This is the sect, of the bonzes which exist in Japan and China and still survives in India. among the Brahmins, as well as in all of India beyond. the Ganges. 釈迦（昔の外国人が書いた） The founder and leader of this sect was Shaka, or more properly Sakya, as they cal] him in India and China; he is also known by the Name of Buddha (which means sage) or philosopher. His father was king of this region and he was the founder of this sect. Shaka always was and always will be worshipped, and he was born 8,000 times from the beginning of the world until the time when he was born of a woman about 563 B.C. 天上天下唯我独尊（昔の外国人が書いた） Seven days after Shaka had been born as a man he raised one hand to heaven and placed the other on the ground saying, "I a]one am in heaven and on earth." And subsequently he preached about the live of many saints of the past, for example, the life of Amida, so that those who worshipped those saints of past times might be saved. Shaka made his renunciation (abandonment; relinquishment) at the age of 29, obtained enlightenment six years later, and spent the rest of his life preaching his doctrine until his death in, probably, 483 BC at his 80 year old. 釈迦（昔の外国人が書いた） There are some people who worship an idol called Shaka and declare that he was born 8 000 times before he was born of a woman. Before his mother gave birth to him, he sanctified (purified; consecrated) himself by serving mankind for a l,000 years by drawing water, gathering firewood and doing other necessary tasks in the service of mankind. This is the principal idol worshiped because they say that he revealed all the laws of times past. 阿弥陀（昔の外国人が書いた） Othter people worship an idol called Amida, whom some depict as a man, others as a woman. They say that in his extreme old age he declared to himself that they just did not need his or anybody's help to be saved, but that he would leave a great means of salvation to the wicked, however evil they might be: anybody who invoked the name Amida Butsu with faith at the hour of his death would be saved. 浄土真宗（昔の外国人が書いた） A great number of people belong to this sect. Such people may also be divided into two classes --- the Ikkoshu who worship Amida alone, and the rest, who worship Amida and a]1 the other deities as well. ５大宗派（昔の外国人が書いた） There are twelve sects, although at present, only five of them have any following and thrive in Japan. That is to say, the Jodoshu and the lkkoshu which worship Amida; the latter sect has the greatest following, especially among the lower classes and the ordinary people because it is not very strict and does not require any study. Another sect is the Hokkeshu, which worship Shaka. The Tendai-shu worships Dainichi, while the members of the Zen sect do not, worship anybody for they spend all their time meditating on points of their doctrines. |
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