Philosophical and spiritual doctrine Buddhism
To talk about the set of values that governs Asian society and the social protocol that is exercised in such region it is necessary to understand Buddhism. Buddhism is a "philosophical and spiritual doctrine" not theistic based on a path of practical teachings. Buddhist practices are a means for oneself to transform, developing the qualities of consciousness, goodness and wisdom.
Buddhism considers itself as not theistic, that is, explicitly denies the concept of a creative god. Nor is it a system of materialistic thinking like science considering that the temporal-spatial world we experience through the senses is not enough to explain the human condition. That is why Buddhism is halfway between religion and philosophy, containing elements of both.
This current has been developed from the teachings of Buddha Siddharta Gautama, which lived in India in the 5th century.C. The purpose of Buddhism is the elimination of feelings of vital dissatisfaction (Dukkha), produced by anxious yearning as a product of a wrong perception about the nature of life, existence and being.
Influence of Buddhism in Chinese society
Sylvain Levi was a French orientalist and ideologist who pointed out that “in China, from the second Han (25-220 D.C.), In Korea, since the sevent. In all fields it is a crucial factor;Without him, nothing can be explained;Around it, everything is illuminated and tidy.’
Levi explains in his theory that Buddhism interacted through the centuries with all levels of Chinese culture: with literary and philosophical traditions, with economic traditions and political institutions, with indigenous traditions in art and architecture, with the religions ofAll classes and all China subcultures. But among them, Buddhism also had great importance and relation to customs and behavior norms.
The date on which Buddhism was introduced in China is uncertain, although many studies are located in the first century of the Christian era, others do three centuries before and others in the sixth century. Although the most likely theory will arrive in the first century, during the Hang dynasty. It is also likely that the first knowledge about Buddhism in China have arrived thanks to merchants who arrived in the country on the Silk route, via China joined with Central Asia and the west countries.
It is true that, on some occasions, both religion and Buddhists were supported by the leaders in the history of Buddhism in China, but on other occasions they were eradicated and the Scriptures and temples were destroyed to prevent the population from believing in this philosophy in this philosophy.
The influence of Buddhism in China reached its peak during the T’ang dynasty (618 to 907). The Buddhist arts flourished and the monasteries became rich and powerful. However, the fight between factions gave rise to a suppression of Buddhism in 845.
This suppression was a hard blow to Chinese Buddhism and marked the beginning of a long decline. Buddhism will never be as dominant in China as it was during the T’ang dynasty. Even so, after a thousand years, Buddhism completely impregnated Chinese culture and also influenced the rival religions of confucianism and Taoism.
In this sense, secret societies, organized for mutual help and protection and often with a political purpose, show in their doctrines and practices the almost total amalgam of popular Taoism and Buddhism.
In the field, the ability of Buddhism to merge with local popular cults, slowly but surely, led to its absorption in a general popular religion in which the Buddhist elements identify with difficulty.
For example, investigation of the cults of a Chahaha area showed that 19.7 % of local cult units were identifiably Buddhists, and a number of deities in which they tended to be confused with those of non -Buddhist origin.
Buddhist monks until modern times have continued to serve as local shamans and exorcists, but with little organization and less education they have tended to distinguish themselves from the shamans of popular popular. Even Buddhist words and phrases have been appropriate for a long time as part of the accepted Chinese vocabulary and their meaningless symbols for the decoration of ordinary objects, a number of Buddhist ideas last as part of the prevailing vision of life.
Karma with its associated belief in some kind of compensation beyond death is an example of it. At different social levels, this notion has been appropriated. The story of a peasant family explains the introduction of karma into the Chinese mentality. An old woman dies, and after a while her family asks through a medium (not a Buddhist priest) about her destiny in life after death. She responds through the medium who has now atoned her evil Karma and has been applied to the right for reincarnation in human form.
In this case, a Buddhist idea has been appropriate in such a way that it is almost unrecognizable. The popular belief in the supreme convenience of human life on earth and the Chinese type bureaucratization of the lower world form with karma creates a complex that mixes Chinese ideas with Buddhists. It could be affirmed that karma and the idea of the Renaissance have been extended to all levels of society, from monks to lay practitioners.
On the other hand, Chinese society presents inherited customs of Buddhism such as: respect for deceased ancestors, especially during the Qingming Festival;the realization of religious ceremonies to help the souls of the deceased to find peace;create ties with other people through gifts and service acts;Vegetarianism, because monks must be vegetarians and the faithful devotees are also usually vegetarians;Compassion towards all living beings through activities such as the "liberation of life". In addition, the Buddhist Chinese mentality has also inherited from traditional Buddhism the worship of Buddhas through offerings of incense, flowers, food, etc. and offerings to the devas. Mahāyāna figures such as Avalokiteśvara Bodhisattva, Kṣitigarbha Bodhisattva, Amitābha Buddha, and the Buddha of Medicine, were all widely known and venerated.
Incense burning, philosophy rooted after this action is the sacrifice for the benefit of others, the spirit of Buddhism. Esoteric practices of Dhāraṇī have also been observed that have enjoyed a high level of popularity in Buddhist China. Also, that the existence of gods, ghosts, an infernal kingdom;reincarnation or rebirth;the meditation;the recitation of mantras;Attention to Amitābha Buddha and asceticism are inheritance of Buddhism in Chinese society.
Buddhist festivities held in China
- December 8: Day of the lighting of the Sakyamuni Buddha
- December 30: Avatamsaka Bodisattava Day
- January 1: Buddha of Buddha Maitreya
- January 9: Sakra Devaraja Birthday
- February 8: Sakyamuni resignation day
- February 15: Mahaparinirvana’s Day of Buddha Sakyamuni
- February 19: Kuan Shih Yin P’usa birthday
- February 21: Birthday of Pu Hsien P’usa
- March 16: Cundi P’usa birthday
- March 23: Marichi Devata Birthday
- April 4: Wen-Shu P’usa birthday
- April 8: Birthday from Buddha Sakyamuni
- April 5: Vesak’s Day
- April 28: Anniversary of the Birth of Yao-Wang P’ua (Bhaisajyaraja Bodhisattva)
- June 3: Wei-To Birthday
- June 10: Guru Rinpoche Birthday (Padmasambhava)
- June 19: Kuan Shih Yin P’usa lighting day
- July 13: Ta-Shih Chi P’sua Birthday
- July 15: Yu-Lan-Pen ceremony (Ullambana), to feed the hungry ghosts.
- July 30: Ti-Tesang P’usa birthday
- August 28: Buddha Jan-Teng (Buddha Dipankara)
- September 19: Day of the resignation of Kuan Shih Yin P’usa
- September 30: Yao-Shi FWO (Bhaisajyaguru Buddha) birthday)
- October 5: Anniversary of the death of Ta-Mo (Bodhidharma)
- November 17: O-Mi-To FWO (Amitabha Buddha) birthday)
The influence of Buddhism in Japanese society
Unlike in the Chinese case, there is a clear date for the introduction of Buddhism in Japanese society. This was introduced into ancient Japan through Korea in the sixth century D.C. And several sects followed him in the following centuries through China. It was easily accepted by both the elite and the common population because it confirmed the political and economic status quo, offered a cozy security of the mystery of life after death and complemented the existing systa.
Japanese culture and traditions are also impregnated by Buddhism. In most Japanese households, a Buddhist altar and a Tinto sanctuary, which is thought to protect the house and family respectively, they are next to each other. On the other hand, when people buy a car, an amulet hangs blessed by a Buddhist or Sitist priest.
As in the previous case, Buddhism has penetrated so deeply into Japanese life that it is difficult to know the depth of its influence on the social protocol. In the twelfth century, priests were used to comfort the souls of the deceased class, this custom, called Danka, is still in force today.
The Japanese who believe strongly in Buddhism have a family altar in the living room and sing the Scriptures and offer flowers, water and food to the main object of veneration there consecrated. They consider the family altar as a small temple transmitted between generations.
For commemorative or funeral services, the priest is asked to read the Scriptures in their name and ask family and friends to strengthen social ties. 90% of the Japanese celebrate Buddhist services at the funeral because Buddhism, for them, governs the gloomy side of life.
Nowadays Buddhist temples open their doors and offer services to visitors, such as the celebration of sunrise, family services, Sunday services, commemorative services and wedding and funeral services. The activities carried out in the temple are meditation, dance, tea ceremony, floral arrangements, crafts, calligraphy and judo and karate.
The influence of Buddhism can be seen day by day in Japanese traditions. ‘Itadakimasu’ and “Gochisosama”, the words that are pronounced before and after meals transmit a Buddhist teaching of thanks to the beings that give life to this world. The Japanese formulation of "Arigato" ("I am obliged") to thank and "Summose" ("apology") to apologize differently in Japanese society, so that a person can feel hurt for a favor that a favor thatIt has been done, due to the commitment to the Japanese society.
Janken’s game, known in the West as "stone, paper or scissors" transmits a deep Buddhist teaching of interdependence and relativity. Scissors defeat the paper because scissors can cut paper;The stone exceeds scissors because scissors cannot cut stone;And the paper defeats the stone because it can be wrapped around a stone.
Japanese celebrations that have their origin in Buddhist events
- January 1: Shusho Service (New Year)
- February 3: Setsubun Service (El Heraldo de la Primavera)
- February 15: Nehan Service (El Nirvana del Buddha)
- March 21 and September 23: Higan Service (spring and autumn equinox)
- April 8: Hana Matsuri (The Birth of the Buddha)
- July 15: O-Bon (Day of Buddhist Remember)
- Summer: Segaki Service (Buddhist Thanksgiving)
- December 8: Jodo service (Buddha lighting)
- December 31: Joya Service (New Year’s Eve)
Leave feedback