Chinese influence on Japanese culture

Taoist Temple known as Seitenkyū, located in Sakado, Saitama.

Daoism/Taoism is a set of religious and philosophical beliefs which explores the ideas of rituals, scriptures all whilst considering the Dao/Tao. It can be traced back to the 3rd century BCE.[4] As a product of Chinese philosophers, it made its way to Japan and has thus been significantly changed as it became in contact with the Japanese Culture. Originally, as Daoism developed in China was complex, multifaceted and a continuous recreation of new and old ideas.[5] Its form as it became integrated into Japanese culture was introduced as a part of the ritsuryō state. As a result of this, through textual pieces, Daoism marketed its way gradually into Japanese Culture, though different from its original influence, which was Chinese Daoism.

There have been debates regarding which undefined elements of Daoism within "the Japanese religio-political landscape" 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 as cosmology, yin and yang, Wu Xing (the five 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/Taoism, whether it be majoritively Chinese culture or simply influenced a part of Daoism. Jonathan Smith made claims as to distinguish what is a part of Chinese heritage and that of Daoism itself, claiming there are elements which are "Daoist" and "Taoist-flavoured".

Building on this, Japanese philosopher Miura Kunio distinguishes specific elements of Daoism as either belonging to the Chinese culture or as aspects transferred into the Japanese culture following the introduction of Daoism.[5] To further expand, Kunio claimed that elements that were presented to Japan in the seventh century, such as "calendar-making, astronomy/astrology and divination" as belonging to the Chinese Culture. Elements such as immortality beliefs, Daoist scriptures and Kōshin cult were transferred into Japan as a part of Daoism.

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

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

Visual painting of Saichō.

Another example of Chinese influence on Japanese religion is the introduction of Vajrayana Buddhism. In the beginning of the Heian Period, several Japanese monks that had studied religion in China returned, consequently establishing Vajrayana Buddhism through the creation of Buddhist sects.[7] Specifically, two scholar monks known as Saichō and Kūkai helped create the Tendai sect and Shingon sect. The Tendai sect was created in 805 by Saichō following his return from T'Ang China, and helped firmly establish Vajrayana.

To further expand on this, Saichō travelled to 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 idea of the T'ien- t'ai Dharma heritage into Japan, while still keeping the authenticity of the original Chinese-based Buddhist school. In his final month in Ming-chou, Saichō went to Yüeh-chou in order to gather further religious texts concerning esoteric Buddhism (Vajrayana); where he essentially meet the priest Shun-hsiao who informed him and gave him instructions about Vajrayana Buddhism. Following his visit to Yüeh-chou, Saichō was able to retrieve Buddhist instruments, related to rituals, paintings of the goddesses of Vajrayana and 38 religious texts related to Mikkyō. In accordance 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 Japanese historian Kōyū Sonoda, Saichō's original plan consisted of sending two disciples to do his research on the T'ien-t'ai, though it was changed last minute as Emperor Kanmu was able to persuade Saichō to pursue and lead the journey personally.

From there, Saichō helped 'pave the way' for the Shingon sect to be introduced in 806 by Kūkai. In order for both founders to benefit from the introduction of Buddhism, Saichō stood behind Kūkai and helped him get the mountain temple of Takaosan-ji northwest of Kyoto, and make 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.

Kanji is the term for the adopted Chinese characters used in the Japanese written language. The Chinese writing system influenced the spoken Japanese language first, and thus "provided key vehicles for intellectual creativity".[3] Its origin in Japan dates back to the Kofun Period, and its introduction is believed to be between the years 300 and 710 A.D.[9]

It is believed that the Japanese writing system came under influence by the Chinese through its written language. In the beginning, writing in Japan was primarily done by immigrant clerks who wrote in Chinese.[10] One individual in particular known as Wani helped introduce the Chinese characters into Japan. Wani was a scholar that had arrived sometime during the late 4th century from one of the Korean kingdoms Paekche (also known as Baekje).[9] He supposedly brought 11 volumes of Chinese writings with him to Japan. Wani remained in Japan, and helped inspire groups of scribes that later became known as the Fumi-no-obito. Literacy was rare and limited to immigrant groups and their families during the 5th and 6th century. The act of writing and learning Chinese was instigated in Japan in the early 5th century.

Within the 7th century, Japanese scholars-aristocrats began to learn Chinese through reading and writing, with the purpose of doing business.[10]

The adaption of the Chinese characters was said to be challenging, but its outcome allowed Yamato Japan to establish bureaucracy. It also helped Japanese authority figures to gain control of clans and peasants. Moreover, the introduction of Chinese into the Japanese language broadened the Japanese access to educational texts on ranging subjects, such as science, religion, art and philosophy. Consequently, as Japanese students began to master Chinese they were able to 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 A.D. highlighted a grand "turning point in Japanese cultural development".[3]