Kamakura period

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The Kamakura period (鎌倉時代, Kamakura jidai, 1185–1333) is a period of Japanese history that marks the governance by the Kamakura shogunate, officially established in 1192 in Kamakura by the first shōgun Minamoto no Yoritomo after the conclusion of the Genpei War, which saw the struggle between the Taira and Minamoto clans. The period is known for the emergence of the samurai, the warrior caste, and for the establishment of feudalism in Japan.

The period saw the development of the Buddhism in Japan into Old Buddhism (Kyū Bukkyō) and New Buddhism (Shin Bukkyō).

Expansion of Buddhist teachings

During the Kamakura period six new Buddhist schools (classified by scholars as "New Buddhism" or Shin Bukkyo)[1] were founded:

During this time the pre-existing schools of Tendai, founded by Saichō (767–822), Shingon, founded by Kūkai (774–835), and the great temples of Nara, collectively classified by scholars as "Old Buddhism" or Kyū Bukkyo, continued to thrive, adapt, and exert influence.[2]:24–25 For example, all of the above six reformers had studied at the Tendai Mt. Hiei at some point in their lives.[3]:562

"Old Buddhism" (Kyū Bukkyō)

Throughout the Kamakura period, older Buddhist sects including Shingon, Tendai, and the Nara temple schools such as Kegon, Hossō, Sanron, and Ritsu continued to thrive and adapt to the trend of the times.[3]:561–563

At the start of the Kamakura period, the Mount Hiei monasteries had become politically powerful, appealing primarily to those capable of systematic study of the sect's teachings. The Shingon sect and its esoteric ritual continued to enjoy support largely from the noble families in Kyoto.[4] However, with the increasing popularity of the new Kamakura schools, the older schools partially eclipsed as the newer "Kamakura" schools found followers among the new Kamakura government, and its samurai.[citation needed]

The times that gave way to the Kamakura period were marked by political and military conflict, natural disasters, and social malaise attributed to the perceived arrival of the Latter Day of the Law. The new social order of a declining aristocracy and ascending military and peasant classes resulted in new forms of religion, both indigenous[5]:12 and Buddhist while Indian and Chinese influence continued.[3]:556–557[5]:11,13[6] Furthermore, the Shōen manor system which had taken root in this era resulted in the increased prosperity and literacy of peasants which in turn provided more financial support for Buddhist teachers and their studies.[5]

"New Buddhism" (Shin Bukkyō)

The first originators of Kamakura Buddhism schools were Hōnen and Shinran who emphasized belief and practice over formalism.[3]:546

In the latter part of the 12th-century Dōgen and Eisai traveled to China and upon their return to Japan founded, respectively, the Sōtō and Rinzai schools of Zen. Dōgen rejected affiliations with the secular authorities whereas Eisai actively sought them.[3]:574 Whereas Eisai thought that Zen teachings would revitalize the Tendai school, Dōgen aimed for an ineffable absolute, a pure Zen teaching that was not tied to beliefs and practices from Tendai or other orthodox schools[3]:566 and with little guidance for leading people how to live in the secular world.[3]:556

The final stage of Kamakura Buddhism, occurring some 50 years after Hōnen, was marked by new social and political conditions as the aristocracy declined, the military class asserted new influence, and Buddhist-infused local kami practice among peasants flourished. These changing conditions created a climate that encouraged religious innovation. Nichiren and Ippen attempted at this time to create down-to-earth teachings that were rooted in the daily concerns of people.[3]:555–556 Nichiren rejected the focus on "next-worldly" salvation such a rebirth in a Pure Land and instead aimed for "this-worldly" personal and national liberation through a simple and accessible practice.[3]:557 Ippen emphasized a popularized form of nenbutsu recitation with an emphasis on practice rather than concentrating on an individual's underlying mental state.[3]:559

Legacy of Kamakura Buddhism

As time evolved the distinctions between "Old" and "New" Buddhisms blurred as they formed "cultic centers" and various forms of founder worship. The medieval structures of these schools evolved into hierarchical head temple-branch temple structures with associated rituals and forms of worship. This culminated in the state-sanctioned formalized schools of the Tokugawa period.[2]:36–37

Notes

  1. ↑ "What is Kamakura New Buddhism?: Official Monks and Reclusive Monks". Japanese Journal of Religious Studies. 24 (1/2): 179–189. 1997. ISSN 0304-1042. 
  2. ↑ 2.0 2.1 Dobbins, James C. (1998). "Envisioning Kamakura Buddhism". In Payne, Richard K. Re-visioning Kamakura Buddhism. Honolulu: University of Hawai'i Press. ISBN 0824820789. 
  3. ↑ 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 Osumi, Kazuo; Dobbins, James C. (1999). "Buddhism in the Kamakura Period". In Hall, John Whitney. Cambridge History of Japan. Cambridge, UK: Cambridge University. ISBN 9780521223546. 
  4. ↑ Kitagawa, Joseph M. (2010). Religion in Japanese History. Columbia University Press. p. 65. ISBN 9780231515092. 
  5. ↑ 5.0 5.1 5.2 Payne, Richard K. (1998). Re-visioning "Kamakura" Buddhism. Honolulu: University of Hawai'i Press. p. 9. ISBN 0-8248-2078-9. 
  6. ↑ Anesaki, Masaharu (1930). The History of Japanese Religion. London: Trench, Trubner & Company. p. 167. 

Further reading

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