3.2 Kamakura Period 1185-1333: Buddhism
In the closing years of the Heian Era, Japan was wracked with war, droughts, no central government, declining law and order, and disease. These terrible events coincided with Mappō, the Latter Days of the Holy Law, the degenerate last days found in some Buddhist texts. The events of the times changed Japanese Buddhism greatly.
At the start of the Kamakura Period mainstream Buddhism consisted of The Six Sects of Nara (or Six Schools) and Esoteric Buddhism. The Nara sects were those originally introduced to Japan from Korea and China in the 6th and 7th centuries and had become mainly academic, under state control, and made statues and other artwork. Esoteric Buddhism was a court favorite and many of the children of emperors and aristocracy joined the Esoteric Buddhist priesthood.
The Kamakura regime under the Minamoto and the Hōjō had a warrior dominated culture. The samurai wanted a religion that was not tied to ritual or learning. The time was ripe for Zen. Eisai introduced the Rinzai school to the Kamakura court of Minamoto Yoritomo. The Rinzai school had the doctrine of zazen (“sitting meditation”), especially kōan (“public matter”) practice. Eisai’s Rinzai school used non-sensical riddles (kōan) to concentrate the mind during meditation. Eisai founded Kennin-ji in Kyoto. Dōgen introduced the Sōtō school to Japan. Zen was popular with the warrior class, offering a direct road to enlightenment and release through discipline and inner control. Samurai could understand the rigorous training in zazen “sitting in meditation.” The Buddhist sense of transitory nature of human life and glory fit into the warrior’s mentality. Upon retirement many warriors took tonsure and went into a monastery to atone for their sins.
For the ordinary folk, Hōnen (1133 –1212) and Shinran (1173-1262) preached Buddhism was available to all who had absolute faith in the saving power of Amida and the best way to achieve faith was not through pious deeds or religious study but by reciting “praise to Amida Buddha.” Hōnen was the founder of the first independent branch of Japanese Pure Land Buddhism called Jōdo-shū (“The Pure Land School”). He is venerated at Honen-in Temple, in northeast Kyoto, close to Ginkaku ji Temple (Silver Pavilion) and Nanzen ji. Jōdo Shinshū was founded by Shinran in 1224. It means “True Pure Land”. Its doctrine is nembutsu no shinjin (“nianfo of true entrusting”, that is, saying nianfo is a declaration of faith in Amida’s salvation plan for the individual rather than a plan for salvation.) It became a separate sect in 1262. They felt that the age of Dharma Decline was inevitable and that people were no longer capable of maintaining Buddhist practice, let alone enlightenment. Thus, one could only rely upon the vow of Amitābha Buddha, the “Primal Vow,” for rebirth in the Pure Land. Shinran died in Kyoto at the age of 90. Kakushinni, his daughter, was instrumental in maintaining the mausoleum, and passing on his teachings, with her descendants ultimately becoming the head of the Hongan-ji Temples near Kyoto station.
Nichiren (1222 –1282) (“Sun-Lotus”) started preaching that only the Lotus Sutra offered the true way to salvation and was all that was necessary. His followers beat drums and chanted. He taught salvation through faith not study or meditation. Calling on the Lotus Sutra could bring wealth, good luck, and protection for the state. Nichiren further justified his beliefs by showing that the Pure Land, Zen, Shingon, Ritsu, and Tendai schools had been unable to supernaturally protect Japan during those times of calamities. Nichiren foretold Mongol invasion as punishment for sins of leaders gaining much credibility.
For developments in Art, Culture, and Literature during the Kamakura Period.