THE BUDDHISM DURING THE KAMAKURA PERIOD

THE BUDDHISM DURING THE KAMAKURA PERIOD

While Buddhism has been practiced in Japan for centuries, during the Kamakura period, Buddhism truly blossomed in the country. Buddhist practices and beliefs were widely spread in Japan because of the rise of Pure Land Buddhism, Zen, and Nichiren.[1]. Buddhism's ideals and aspirations were adapted for the general public's needs in this movement's success. Since the religious movement is referred to by its Japanese name Kamakura Buddhism, it is clear that it has left an indelible effect on Japan and has become an integral part of Japanese culture.

About 400 years after the historical Buddha Skyamuni's period, Buddhism moved from India to China. At some point about 600 AD, it was transported from China to Japan via the Korean peninsula. There was a significant cultural divide between Japan and Korea, and China during the period. To obtain control over Buddhism's thoughts and technologies in Japan, the ruling class provided a sequence of magnificent temples wherein Buddhism could establish itself.[2]. Each of these temples had a congregation of priests who were as often as the statue's visual qualities were valued, its religious significance was becoming progressively overlooked. In the early 1800s, there was a gradual transition from one view of Buddhist statues to the other, although it was gradual. Kuki Ryûichi, from the Ministry of an Imperial Household, headed an official mission of specialists to western Japan, which would include visits to Nara and Kyoto to conduct studies on art relics in the collection of temples and shrines to catalog them as per their historical and aesthetic values.[3]. "Throughout their extended stay in the area, the mission's top leaders, Kuki, Okakura Tenshin, & Ernest Fenollosa, held speaking events in Nara and Kyoto where they likened Nara and Kyoto to Greece and Rome, respectively. As the first to make these similarities, they significantly impacted the narratives that connected the historical European empires with Japan's, former capitals that remained rich in cultural history and old Buddhist artworks, such as the seventh-century sculptures in Horyû-Ji as well as Yakushi-JI temples.

Meiji period "modernization" of Buddhist statues saw the Great Buddha of Kamakura undergo a shift in appearance.[4]. The monument is now the most popular tourist attraction in the city, and it appears to be as tranquil as ever since it was freed from the responsibility of modern aesthetics. While religious and aesthetic considerations were still important in Japan's 1960s economic boom, the gigantic Buddha of Kamakura became more of a tourist attraction due to its commercial value.[5]. As a result of modern society's interest in Japanese sculpture in the mid-19th century, tourism was inevitable.

The anti-Buddhist campaign destroyed many treasures at temples and shrines, particularly those located in Shinto-dominated areas.[6]. Hie Sannô shrine in mi & Iwashimizu Hachiman shrine in the southern Kyoto area were among the most well-known sites that Shintoist provocateurs damaged in 1868, and also Kôfuku-Ji shrine in Nara, where all of the Buddhist monks were compelled to relinquish the cloth.

Bijutsu is an ambiguous term in the Japanese language. Basil Hall Chamberlain (1850-1935) brought to light a footnote to the entry for "art" in the first version of Things Japanese: Being Notes on Different Topics Connected with Japan. "A curious fact, where we've never seen attention drawn, is that the Japanese language seems to have no genuine native word for 'art.'" he wrote in the footnote. There has just been coined the compound bi-jutsu, which translates the European term "fine art" into Chinese characters bi [followed by the Character recognition bi or mei], "beautiful," and jutsu [followed either by Chinese name Jutsu or shu], "craft," "device," "legerdemain."' "However, this compound can only be comprehended by those who are educated." 40 ft. in length.

Efficient and effective management for their bakufu, which in turn monitored the acts of the imperial courts. After centuries of feudalism, the region experienced a period of relative political stability for nearly a century.

During the Middle Ages, Japanese Buddhism was at its height. More than a thousand lesser-known but equally devoted religious leaders pulled Buddhism out of its conventional monastic cloisters underneath elite patronage, discovered new possibilities for eternal enlightenment, and spread their message to the common people of Japan through their efforts. New schools of Buddhism like Pure Land, True Pure Land, Nichiren, & Zen were established over these centuries, and most Japanese adhere to them today. Reformers from some of the oldest schools of Buddhism responded to these waves of reform, creativity, and popularization by calling for stronger monastic discipline and making their teachings more acceptable to ordinary folk.

Religion's impact on society was immense throughout this religious uprising. It is estimated that there were at least tens of thousands of monasteries and nunneries and hermitages and training centers for lay devotees.[7]. All of these activities were carried out by monasteries, monks, and roaming preachers, who searched for new patrons, accepted gifts, and granted property.[8]. They were also advocates of Buddhist philosophy as well as bearers of culture. A few old monasteries remained major political and military players in the world's society for many years. And that some of the younger groups, such as the True Pure Land and Nichiren adherents, adopted a more aggressive tone.

In conclusion, the Ainu people were tolerant and welcoming of new ways of life since Buddhism served as the major teaching during the Kamakura period, a period of relative tranquility.[9]. True Buddhism was infused in these new ways so that there has been no discrimination between the evil and the good, monks and commoners, as a result of the Amida Vow's teachings.[10]. Even though much emphasis was placed on the need for the right religious practice at the period, many teachings recognized that human shortcoming was an intrinsic component of human existence and present in everyone. 

Bibliography

Genji & Heike: Selections from the Tale of Genji and the Tale of the Heike. Stanford University Press, 1994.

Filimon, Luiza Maria. "Beware the Cosmic String, My Son": Highjacked Realities and Accidental Utopias in Shinichirō Watanabe's Space Dandy." Caietele Echinox 29 (2015): 156-182.