Please Describe the Chinese Influence on Japanese Buddhist Art and Architecture During

Chinese influence on Japanese civilization refers to the impact of Chinese influences transmitted through or originating in China on Japanese institutions, culture, language and society. Many aspects of traditional Japanese culture such every bit Taoism, Buddhism, astronomy and language have been profoundly influenced by China over the course of centuries.

History [edit]

The conflicts acquired by Chinese expansion in the afterwards stages of the Jōmon Period, circa 400 BCE, led to mass migration to Japan.^[1] The migrants primarily came from Continental Asia, more specifically the Korean Peninsula and Southern China, which brought over "new pottery, bronze, iron and improved metalworking techniques", which helped to amend the pre-existing farming tools and weaponry.^{[1] [2]} Chinese influence came mostly by bounding main but as well through Korea.

Kentoshi route, as well known as the sea road from Japan to China.

The influence of Chinese culture was an indirect effect of communications by Korea, effectually the 1st to the 5th century AD Korea had already incorporated major elements of Chinese culture into its own civilization and from at that place mediated the interchanges between China and Japan.^[3]

The Han Shu written in 82 Advert (also known equally The Book of Han or History of Han) states that the Wa sent envoys and tribute to the Jùn (Chinese commandery) in northern parts of Korea.^[i] To expand further, the Wa was a confederation of minor southern and western states of Japan, with an emphasis on the state Yamato. According to the Han Shu, this was the first textual reference fabricated to Nihon in reference to Sino-Japanese interaction. Another Chinese source that documents Chinese influence on Japanese culture is Wei Chih, written in 297 Advert (also known as History of Wei). it states that Chinese and Japanese interactions of tribute originates back to 57 and 107 AD. Prominent figures of authority, such as Queen Himiko, sent Japanese ambassadors to parts that belonged to the Chinese in around 189–248 D.^[1] That continued in the Kofun period, as envoys continued to be transmitted from Nippon into China. In 502 AD, eleven new envoys were sent to China. That was, co-ordinate to Mark Cartwright, the emergence of Yamato Japan as an international diplomatic state.^[one]

In comparing to Korea, Nihon controlled its intake of cultural influence from China, also known as "cultural borrowing" This meant that it "acknowledged the cultural superiority of the Chinese Middle Kingdom" but e'er held onto its political independence.^[3] In addition to controlling the process of cultural borrowing, Japan also remained selective in considering the ideas and institutions that it wanted to adopt.

Modernistic influence [edit]

Cathay's continued influence on Japanese culture can be perceived in modernistic times perhaps nearly conspicuously in the field of gastronomy of which Japanese Chinese cuisine is an case. Influence from Taiwan was also felt with the popularity of bubble tea in the late 2010s.^{[ commendation needed ]}

Influence on religion [edit]

Daoism/Taoism [edit]

Daoism/Taoism is a gear up of religious and philosophical behavior that explores the ideas of rituals, scriptures all while the Dao/Tao is considered. It can be traced dorsum to the third century BCE.^[4] As a product of Chinese philosophers, it has made its way to Japan and thus was significantly changed every bit it became in contact with Japanese Culture. Originally, equally Daoism adult in China was complex, multifaceted and a continuous recreation of new and onetime ideas.^[5] Its course as it became integrated into Japanese culture was introduced as a part of the ritsuryō state. Equally a outcome, through textual pieces, Daoism marketed its way gradually into Japanese culture but differently from its original influence, which was Chinese Daoism.

Debates regarding Daoism/Taoism [edit]

In that location have been debates regarding which undefined elements of Daoism within "the Japanese religio-political mural" belongs to history and traditions of China and which are merely an aspect of Daoism itself.^[5] Author and research associate Gaynor Sekimori, argues that aspects such equally cosmology, yin and yang, Wu Xing (the v phases), divination, astronomy/astrology and the Yijīng were originally a part of Chinese cultural heritage, which thus influenced Daoism.

There has also been a level of uncertainty regarding Daoism on whether it is mostly Chinese culture or was only influenced by Daoism. Jonathan Smith claimed to distinguish what is role of Chinese heritage and that of Daoism itself and that some elements are "Daoist" and "Taoist-flavoured".

Building on the concept, the Japanese philosopher Miura Kunio distinguishes specific elements of Daoism every bit either belonging to the Chinese culture or as aspects transferred into the Japanese civilization subsequently the introduction of Daoism.^[5] Kunio further claims that elements that were presented to Nippon in the 7th century, such every bit "calendar-making, astronomy/astrology and divination", belonged to the Chinese civilization. Elements such as beliefs of immortality, Daoist scriptures and the Kōshin cult were transferred into Nippon as part of Daoism.

Buddhism [edit]

Now one of the largest world religions, Buddhism first emerged from India around 6th century BC. Buddhism has three major branches, which include Theravada (are Buddhism), Mahayana (or 'Greater Vehicle' Buddhism) and Vajrayana (Esoteric Buddhism or 'Diamond Vehicle'). Buddhism was brought over to Japan through Mainland china and Korea in 552 BC.^[six]

Furthermore, Buddhism was encouraged past those in power, such as Prince Shōtoku. He argued that Buddhism was essential in "promoting Chinese ideas". Out of the three branches of Buddhism, it was the Mahayana that first became rooted in the Japanese civilization.

Introduction and institution of Buddhist sects [edit]

Visual painting of Saichō.

Another case of Chinese influence on Japanese religion is the introduction of Vajrayana Buddhism. In the early the Heian period, several Japanese monks who had studied faith in Cathay returned and established Vajrayana Buddhism by the creation of Buddhist sects.^[seven] Specifically, two scholar monks, known as Saichō and Kūkai, helped to create the Tendai sect and Shingon sect. The Tendai sect was created in 805 past Saichō post-obit his return from the Tang dynasty of Mainland china, and he helped to establish Vajrayana firmly.

Saichō and so traveled to Communist china for eleven months in 804 on the quest for the T'ien-t'ai (or Tiantai), the Chinese Buddhist School.^[7] Saichō wanted to transfer the thought of the T'ien-t'ai Dharma heritage into Japan merely to keep the authenticity of the original Chinese-based Buddhist school. In his final month in Ming-chou, Saichō went to Yüeh-chou to assemble further religious texts apropos esoteric Buddhism (Vajrayana). There, he substantially met the priest Shun-hsiao, who informed and instructed himon Vajrayana Buddhism. Later on his visit to Yüeh-chou, Saichō retrieved Buddhist instruments related to rituals, paintings of the goddesses of Vajrayana, and 38 religious texts related to Mikkyō. In accord to several pieces historical research, "both inside and outside the Tendai school demonstrates that Saichō encounter with Mikkyō in China was rather accidental".^[7] Furthermore, according to thr Japanese historian Kōyū Sonoda, Saichō's original plan was sending two disciples to practice his research on the T'ien-t'ai, but it was changed last minute since Emperor Kanmu was able to persuade Saichō to pursue and lead the journey personally.

From there, Saichō helped to "pave the mode" for the Shingon sect to be introduced in 806 by Kūkai. For both founders to benefit from the introduction of Buddhism, Saichō stood behind Kūkai and helped him become the mount temple of Takaosan-ji, northwest of Kyoto, and brand it into the original Shingon School. In return, Kūkai helped educate and train Saichō and his followers Vajrayana rituals. Furthermore, Kūkai also shared his Mikkyō texts, which he had gotten during his final trip to Yüeh-chou, China.

Influence of Chinese astronomy [edit]

A professor at Doshisha University, Kazuhiko Miyajima, argues that Japan was heavily influenced by Chinese astronomy and astrology.^[8] The Japanese learned about Chinese astronomy kickoff from the Koreans, who had learned it directly from the Chinese. The influence of astronomy took roots in government offices as a directly influence of the Chinese model, which became known as "Onmyo no tsukasa". That office was in charge of specific information related to both astronomy and astrology, the same fields beingbe role of Daoism. The four departments of the office were "divination past celestial omens, calendar-making time-keeping and yin-yan divination".^[8] The responsibleness of the departments was like to the Chinese equivalents: T'ai shih chu and T'ai-pu shu.

In terms of cardinal direction, the orientation of the primary streets in cities like Naniwa no miya and Heijo Kyo was achieved past "learning the Chinese fashion of surveying".^[8]

In add-on, Japanese star maps were influenced past Chinese astronomy, equally several star maps in Japan held the same Chinese star names. They were created as directly copies from the Chinese, but only a few still remain popular. Shibukawa Harumi, known every bit the "first official astronomer of the Edo period", published two kinds of star maps, which were adapted from the traditional Chinese model, which came from Korea.^[eight] Some star maps were created by Takahashi Kageyasu and Ishizaka Joken and are even so inspired by western astronomy, which substantially landed in Japan through China by the volume "T'ienching huomen". The volume's popularity in China was brusk-lived bevause of its simplification, excessive mistakes and inaccuracy, but it was immensely pop in Nihon.

Language [edit]

Kanji: Usage of Chinese characters in Japan [edit]

Kanji is the term for adopted Chinese characters used in written Japanese. The Chinese writing system influenced spoken Japanese language first and thus "provided primal vehicles for intellectual creativity".^[3] Its origin in Nippon dates back to the Kofun period, and its introduction is believed to exist between 300 and 710 Ad.^[ix]

Information technology is believed that the Japanese writing organisation came under influence by the Chinese through its written linguistic communication. In the beginning, most writing in Nippon was done by immigrant clerks who wrote in Chinese.^[10] 1 individual in particular, known equally Wani, helped to introduce the Chinese characters into Nihon. Wani was a scholar that had arrived quondam during the late 4th century from ane of the Korean kingdoms, Paekche (also known as Baekje).^[ix] He supposedly brought eleven volumes of Chinese writings with him to Nihon. Wani remained in Japan and helped to inspire groups of scribes that after became known equally the Fumi-no-obito. Literacy was rare and was limited to immigrant groups and their families during the fifth and the 6th centuries. The deed of writing and learning Chinese was instigated in Japan in the early on 5th century.

Within the 7th century, Japanese scholars-aristocrats began to learn Chinese reading and writing with the purpose of doing business concern.^[x]

The adaption of Chinese characters was said to be challenging, just its result allowed Yamato Japan to establish a bureaucracy. It also helped Japanese authority figures proceeds control of clans and peasants. Moreover, the introduction of Chinese into Japanese broadened Nippon's access to educational texts on ranging subjects, such as scientific discipline, religion, fine art, and philosophy. Consequently, as Japanese students began to master Chinese, they could travel to China and thus continue to learn about the language and culture.^[3]

It has been said that the introduction of Chinese characters and learning in the 4th century AD. highlighted a g "turning point in Japanese cultural development".^[3]

Government [edit]

Nakatomi no Kamatari created the clan known equally Fujiwara in 645. It stayed in ability until the 11th century, when the war machine class (or the samurai) causeless its position. After the Fujiwara clan, the Taika reforms were created in 646 and helped to create a new organisation of authorities, which was influenced by the Chinese model.^[11] State became purchased by the state and thus was to be redistributed adequately to all. The land reform was a gateway for "introducing the new tax system that was as well adopted from Cathay".

Gallery [edit]

This department needs expansion. You can assistance by adding to it. (June 2020)

Many cultural items are part of Sino-Japanese heritage: here are a few examples:

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References [edit]

1. ^ ^{a b c d e} "Ancient Japanese & Chinese Relations". World History Encyclopedia . Retrieved 2018-11-08 .
2. ^ "Yayoi linked to Yangtze area". www.trussel.com . Retrieved 2019-04-27 .
3. ^ ^{a b c d e} Stearns, Peter Due north. (2000). The Spread Of Chinese Civilization To Japan. Pearson. p. 394.
4. ^ Liu, Male monarch Shu (1917). "The Origin of Taoism". The Monist. 27 (iii): 376–389. doi:x.5840/monist191727311. JSTOR 27900647.
5. ^ ^{a b c} Sekimori, Gaynor (2018). "Daoism in Japan: Chinese Traditions and Their Influence on Japanese Religious Culture Ed. by Jeffrey Fifty. Richey". The Periodical of Japanese Studies. 44: 181–186. doi:x.1353/jjs.2018.0018. S2CID 148685937 – via JSTOR.
6. ^ Hammer, Elizabeth. "Buddhism in Japan". Asia Gild.
7. ^ ^{a b c} Abé, Ryūichi (1995). "Saichō and Kūkai: A Disharmonize of Interpretations". Japanese Periodical of Religious Studies. 22 (1/2): 103–137. doi:x.18874/jjrs.22.1-ii.1995.103-137. JSTOR 30233539.
8. ^ ^{a b c d} Miyajima, Kazuhiko (1988). "Influence of Chinese Astronomy on Japanese Civilisation". Vistas in Astronomy. 31 (1): 805–808. Bibcode:1988VA.....31..805M. doi:10.1016/0083-6656(88)90310-8.
9. ^ ^{a b} "Nascence of the Chinese script and its adoption in Japan". Heritage of Japan. 2009-01-29. Retrieved 2018-11-08 .
10. ^ ^{a b} Grigg, Hugh (30 June 2013). "Hanzi and Kanji: Differences in the Chinese and Japanese Character Sets Today". East asia Student.
11. ^ Irving, Richard (25 March 2014). "Taika Reforms". Nakasendo Way.

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Source: https://en.wikipedia.org/wiki/Chinese_influence_on_Japanese_culture

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