Along with the development of feudalism in Japan and the advent of the samurai, the doctrine of "Zen" was born and developed. "Zen" or "Zenshu" is one of the directions in Buddhism. Subsequently, Zen would become the most popular and influential teaching among the samurai.
The Buddhist monk Bodhidharma is considered the founder of Zen. He began preaching in India and China. At the end of the eleventh and beginning of the twelfth century, the teaching penetrated into Japan. It happened thanks to two Buddhist monks Eisai and Dogen. The word "Zen" in Japanese means: silent contemplation, mastery of spiritual and external forces to achieve enlightenment.
The teachings of Zen became popular among the samurai because its foundations taught everything that a good warrior needs. The teaching said that work on oneself is constantly needed, it develops the ability to find the essence of any problem, focus on it and go towards your goal, no matter what.
The prostate also contributed to the spread of the teachings among the samurai. Zen denied any written language and the samurai did not have to read various religious books. But for propaganda, supporters of the teaching used Buddhist books and texts. Samurai had to delve into the teachings of Samumu or with the help of a mentor.
Zen helped develop the samurai's will, composure, and self-control, which were necessary skills for a good warrior. A very important skill for a samurai was not to flinch in the face of unexpected danger and to be able to maintain clarity of mind and be aware of his actions and actions. According to the teachings, the samurai had to have iron willpower, go straight to the enemy and kill him, without looking back or to the side. At the same time, Zen taught to be restrained and imperturbable in all situations, and a professing Zen Buddhist should not even pay attention to insults. In addition to self-control, the teachings of Zen instilled in the samurai unquestioning obedience to their commander and master.
An attractive factor for the samurai in the teaching was that Zen Buddhism recognized life in the existing world not as a reality, but as just an appearance. Life for Zen is only an ephemeral and illusory representation of "Nothing". Life is given to people for a while. And as the main religion of the samurai, Zen Buddhism taught not to cling to life and not be afraid of death. A true warrior had to despise death.
The religion of the samurai, which considered life to be illusory and impermanent, connected everything transient with the concept of beauty. A short-term, short-lived, short period of time was clothed in a special aesthetic form. From here comes the love of the samurai to watch the cherry blossoms and how the petals of this tree fall. This also includes the evaporation of the race in the morning after sunrise and other similar things. In fact, it follows from this that the shorter the life of a samurai, the more beautiful it is. A short but bright life was considered especially beautiful. This concept formed the Japanese warriors' lack of fear of death and the ability to die.
The concept of easy death was also influenced by Confucianism. A sense of duty, moral purity and self-sacrifice were raised to an unattainable height. Samurai were taught from childhood to sacrifice everything for the sake of their master or commander. Therefore, death in the name of fulfillment of duty was considered real life.
The dogmas of Buddhism and Confucianism were well adapted to the professional interests of the samurai. And the psychology and ethics of the samurai further strengthened the glorification of death, self-sacrifice and gave death a halo of glory. All this was closely connected with the cult of death and the rite of hara-kiri.
Buddhist dogmas about life also left their imprint on the attitude towards death. According to them, life is endless, and death is only a link in the constant rebirth into a new life. The death of a samurai, according to Buddhism, did not mean the end of his existence in future lives. Therefore, many samurai, dying on the battlefield, read Buddhist prayers with a smile on their faces. These dogmas also influenced the formation of the etiquette of death, which every samurai had to know and observe.
The religious trend of Zen spread very widely to the life of the samurai, it shaped not only their religious beliefs, but also their behavior. The foundations of Zen teachings were laid down in Bushido, the code of morality of the samurai.
Along with the teachings of Zen, samurai also believed in some Buddhist gods. The goddess of mercy and compassion Kannon (Avalokiteshvara) and the deity Marisiten (Marichi) patronizing warriors were very popular with them.
Among the samurai, before the start of the war, it was common to put a small image of the goddess Kannon into their helmet. And before the start of a battle or duel, the samurai asked the deity Marishiten for help and patronage.
In parallel with Zen Buddhism, samurai believed in the ancient Japanese cult of Shinto. According to this religion, samurai honored their ancestors, nature, local deities and worshiped the souls of warriors killed in battle. One of the main Shinto shrines was the holy sword. The sword was considered a symbol of the samurai and the soul of a warrior.
Along with the Buddhist deities, the samurai also revered the Shintai god of war, Hachiman, whose prototype was the deified emperor of Japan, Ojin. Like the Buddhist goddess Kannon, the samurai also, before the start of the war, turned to the god Hachiman, asked him for support in the upcoming war and took oaths.
The third major religion of the samurai was Confucianism. It was more ideological than religious in nature, in addition to religious moments included ethical ones. Confucianism in Japan adapted to local Buddhism and Shintoism and confirmed such views as: obedience, fidelity to duty, obedience to one's master, moral perfection, strict observance of the laws of the family, society and state.
The fusion of Buddhism, Shinto and Confucianism had a strong impact on the spiritual life of the samurai. It has become commonplace for samurai to simultaneously pray and ask for help from Buddhist and Shinto gods and at the same time observe the moral and ethical standards of Confucianism. Over time, these three currents were closely intertwined in the religious life of the samurai and began to be perceived as one.
See also
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Nagoya Castle
Nagoya Castle, originally built by the Owari Domain in 1612 during the Edo period, stands on the site of an earlier Oda clan castle from the Sengoku period. It became the centerpiece of Nagoya-juku, a significant castle town on the Minoji road, which connected two major Edo Five Routes: the Tokaido and the Nakasendo. In 1930, ownership of the castle was transferred to the city by the Imperial Household Ministry, establishing it as the focal point of modern Nagoya. Although partially destroyed in the Pacific War in 1945, the castle has undergone continuous restoration and preservation efforts since 1957.
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Matsushiro Castle
Matsushiro Castle, originally known as Kaizu Castle, is located in what was once Matsushiro town, now part of Nagano City. The site is recognized as a National Historic Site of Japan. Situated on the northern Shinano flatlands between the Chikuma River and a former riverbed that serves as a natural outer moat to the north, the castle and its surrounding town were prone to flooding due to their location.
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Fushimi Castle
Fushimi Castle, also known as Momoyama Castle or Fushimi-Momoyama Castle, is located in Fushimi Ward, Kyoto. Originally built by Toyotomi Hideyoshi between 1592 and 1594 as his retirement residence, the castle was destroyed by the 1596 Keichō–Fushimi earthquake and later rebuilt. However, it was demolished again in 1623, and its site now houses the tomb of Emperor Meiji. A replica of the castle was constructed nearby in 1964.
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Odawara Castle
Odawara Castle, located in the city of Odawara, Kanagawa Prefecture, Japan, is a reconstructed historical site with roots dating back to the Kamakura period (1185–1333). The current donjon (main keep) was rebuilt using reinforced concrete in 1960 on the stone foundation of the original structure, which was dismantled between 1870 and 1872 during the Meiji Restoration.
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Shinpu Castle
Shinpu Castle was a Japanese hirayama-style fortress from the Sengoku period, situated in what is now Nirasaki, Yamanashi Prefecture. It served as the main stronghold of warlord Takeda Katsuyori. Designated as a National Historic Site in 1973, the castle occupies a strategic position on a mountain with steep cliffs, overlooking the Kamanashi River to the west of Kofu, where Takeda Shingen’s Tsutsujigasaki Castle once stood.
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Takato Castle
Takato Castle, located in the city of Ina in southern Nagano Prefecture, Japan, was a notable stronghold during the Sengoku period. By the end of the Edo period, it was the residence of a cadet branch of the Naito clan, the daimyo of the Takato Domain. Also known as Kabuto Castle, it was originally constructed in the 16th century and is now mostly in ruins.
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Takatenjin Castle
Takatenjin Castle was a yamashiro-style fortress from Japan's Sengoku period, situated in the Kamihijikata and Shimohijikata districts of Kakegawa, Shizuoka Prefecture. Designated a National Historic Site in 1975, with an expanded protected area in 2007, its ruins remain a significant historical landmark.
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Yoshida Castle
Yoshida Castle is renowned worldwide, particularly through the intricate woodblock prints by Edo Period artist Hiroshige. His famous series, depicting the 53 stages of the Tokaido—the historic route between Kyoto and Edo (modern-day Tokyo)—includes the 34th print, which shows workmen repairing a castle overlooking a wooden bridge crossing a wide river. This scene captures the Toyokawa River at Toyohashi in southeast Aichi Prefecture, and the castle is Yoshida Castle.
