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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Fukuyama Castle
After the defeat of Toyotomi Hideyori’s supporters in the Osaka Campaigns of 1614–1615, many clans in Japan still remained not fully loyal to the Tokugawa shogunate, especially in the western Chūgoku region. Mizuno Katsunari (1564–1651), a cousin of Tokugawa Ieyasu, became the first of the Tokugawa house’s close retainers, the so-called fudai daimyō, to be relocated to this strategically important area.
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Tiba Castle
The founder of the Chiba clan is considered to be Chiba Tsunesige (1083–1180), who in 1126 moved his residence to the Inohana area and built a strongly fortified stronghold there. Although Tsunesige himself came from the Taira clan, the Chiba clan later supported Minamoto no Yoritomo, the future founder of the first shogunate.
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Sunomata Castle
Oda Nobunaga, as part of his “final solution” to the conflict with the Saitō clan, conceived the construction of a fort in the Sunomata area, which was intended to serve as a forward base for an attack on Inabayama Castle (later renamed Gifu). Sunomata was a swampy area located between Ogaki Castle, a stronghold of the Oda clan, and Inabayama, the main fortress of the Saitō clan. Earlier attempts to build fortifications in this area, carried out by Oda generals Sakuma Nobumori and Shibata Katsuie, had all ended in failure. After that, the task was entrusted to the young vassal Kinoshita Tokichirō, who later became known as Toyotomi Hideyoshi.
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Shibata Castle
The exact time when structures first appeared on the site of the present-day castle is unknown; however, it is generally believed that the first fortified buildings were constructed here during the Muromachi period, when these lands were controlled by the Shibata clan.
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Okayama Castle
According to a number of accounts, the earliest fortifications on the site of present-day Okayama Castle appeared as early as the 14th century and were built by the Nawa clan. The Asahigawa River was used as a natural defensive barrier, protecting one side of the fortifications.
In the early 16th century, the Kanamitsu clan constructed a new castle here, which at the time was known as Ishiyama. In 1573, it came under the control of the Ukita clan, after which Ukita Naoie (1529–1582) launched large-scale reconstruction efforts. He did not live to see the work completed, and construction was continued by his son Hideie. -
Nagahama Castle
Hashiba, later known as Toyotomi Hideyoshi, received Odani Castle and the surrounding lands from Oda Nobunaga after the defeat of the Azai clan. However, Odani Castle was located high in the mountains, which made it poorly suited for the effective administration of the territory. For this reason, in 1575 Hideyoshi began constructing a new castle in the village of Imahama on the shore of Lake Biwa. Taking the character naga from Nobunaga’s name, he renamed both the village and the new castle Nagahama.
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Kokura Castle
Kokura Castle is traditionally considered to have been founded by Hosokawa Tadaoki (1563–1645), although by the time the Hosokawa clan came to control these lands, the fortification had already existed since at least 1569 and was most likely built by members of the Mori clan.
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Ikeda Castle
In 1334, Ikeda Noriyoshi built a small fort on this site, which over time was repeatedly expanded and rebuilt. During the Ōnin War of 1467–1477, the Ikeda clan supported the Western Coalition. As a result, Ikeda Castle was attacked and captured by the forces of the Eastern Coalition, but it was soon recaptured, allowing it to avoid serious destruction.
