The first introduction of Buddhism to Japan
Considering the political orientation of the early Japanese sources, it is not surprising that until today the official introduction of Buddhism in 552 has received much more attention than the fact that Buddhism arrived 'privately' at least 30 years earlier.23 The information that in 522 a certain Sima DazhP4 ~ ~~Jt built a little hut, erected an image of the Buddha and practised Buddhism, was conveyed through a ninth century inscription that was recorded by a tenth century monk who is quoted in the twelfth century Fuso ryakki (FSR) ~~IB2l~c25. The official historiography evinces no interest in the Buddhism that must have been part of the religious customs of the immigrants from Korea and China, but naturally focuses on the dramatic events its introduction triggered in the ruling class. There were probably groups of Korean-Chinese immigrants that practised Buddhism in Japan several decades before 538 or 552.
In fact there are two conflicting dates for the first introduction 552 and 538. For a summary of the discussion see Delmer M.Brown (Ed.): The Cambridge History of Japan. Vol.1 (Ancient Japan) Cambridge: Cambridge University Press, 1993, p.371. 24 The zhi 11: is sometimes given as deng ~, giving it the meaning 'Sima Da and others'. (s. Yang Zengwen m1it3t: Riben fojiaoshi B ;Iji::{b¥;!(Je [A History of Japanese Buddhism]. Hangzhou: Zhejiang renmin, 1995, p.21). 25 A detailed analysis of that passage can be found in Yang Zengwen (1995), p.22. Yang believes in it. Tsuji Zennosuke (in: Nihon bukkyoshi (1944), vol.1, p.42) argues that the passage is a mistake, but cedes that Buddhism had been practiced among the immigrants before 538.
The date of AD 552 is important not so much because it is accurate, but because it has entered the history textbooks26• The NG passage (XIX, AD 552), on which it is based, provides in a nutshell the elements for the events of the following 40 years. There are the high expectations placed on Buddhism, the resolve of the Tenno to put it to use, and the ensuing split among the courtiers:
Winter, 10th month. King Songmyong ~f¥I of Paekche sent the takol ~$27 Nuri Shichikei [?] t$fIJWTfz~28 of the Western Kishi, with a present to the emperor of an image of the Shakyamuni Buddha in gold and copper, several flags and umbrellas, and a number of Sutras. Separately he presented a memorial in which he praised the merit of spreading religious worship, saying: "This doctrine is amongst all doctrines the most excellent. But it is hard to explain, and hard to comprehend. Even the Duke of Zhou and Confucius had not attained knowledge of it. This doctrine can create merit and good karma without measure and lead to a realization of the highest wisdom. Imagine a man in possession of treasures to his heart's content. so that he might satisfy all his wishes as he used them. Thus is it with the treasure of this wonderful doctrine29• Every prayer is fulfilled and naught is wanting. Moreover. from distant India it has extended hither to the three Han3o, where there are none who do not receive it with reverence as it is preached to them. [ ... )" That day the emperor, having heard to the end, leaped for joy, and gave command to the envoys, saying: "Never before have we heard of so wonderful a doctrine. We are unable, however, to decide this alone."
Accordingly, he inquired of his ministers one after another, saying: "The countenance of this Buddha which has been presented by the western frontier state is of a severe dignity, such as we have never seen before. Ought it to be worshipped or not?" The Soga O-omi ~fJG*§, Iname no Sukune fl& § mil, addressed the emperor, saying: "All the western frontier lands without exception do it worship. Shall Yamato alone refuse to do so?" Okoshi ~~, Mononobe no O-mura}i f!lJJm*b:L and Kamako _T. Nakatomi no Mura}i cp§~, addressed the emperor jointly saying: "Those who have ruled the empire in this our state have always made it their care to worship in spring, summer, autumn and winter the 180 gods of heaven and earth, and the gods of land and grain. If just at this time we were to worship foreign deities in their stead. it
A discussion of the date of the official introduction can be found in Tsuji Zennosuke (1944) p.35-42. He comes to the conclusion that of 538 and 552, neither date is correct. He places the introduction in Kimmei 7 (AD 546). 27 The Takol was the second highest rank in the Paekche official hierarchy. 28 This envoy is mentioned nowhere else. 29 It is generally agreed that this speech has been made up by the compilers of the NG. The identity of the envoy and the fact that certain lines stem from sutras that were translated only in the eighth century, prove that the speech has been fabricated. (The Cambridge History of Japan. VoU, p.3 71). 30 :::.~: Koguryo, Silla and Paekche.
may be feared that we should incur the wrath of our national gods." The emperor said: "Let it be given to Iname no Sukune who has shown his willingness to take it, and, as an experiment, make him worship it." The O-omi knelt down and received it withjoy.31 In this passage it becomes obvious what Buddhism meant for the rulers at the time of their first meeting: a doctrine hard to explain and hard to understand that promises to fulfil all wishes; to be worshipped experimentally.
Clearly the ministers present were not prompted by a pious concern about religious matters, when they gave their statements. The decisions taken at that time were the results of the previous fifty years of politics. The political agenda of the families involved was as follows. The Nakatomi and the Mononobe were traditionally the most influential uji next to the imperial line. The Mononobe had specialised in the production of weapons and had a formidable fighting
force, while the Nakatomi Muraji was the court ritualist in charge of the services to the various ShintO gods, which represented the individual power of each uji. The introduction of Buddhism would significantly weaken the symbolic power the Nakatomi wielded at court as well as the uji-theology in general. The decisive political question at that time was how to cope with the political situation on the Korean peninsula, and here too the Mononobe and the Nakatomi were on the same side, advocating a policy that would establish stronger ties with Silla. The other parties at court, the Soga, which had strong family ties with
Korea, and the Otomo, were in favour of keeping the traditional alliance with Paekche. Both the Otomo and the Soga had previously been powerful houses, but in the first half of the sixth century had been surpassed by their rivals. Soga no [[[name]], however, had managed a comeback by establishing marriage relationships with the imperial house and was therefore seeking to strengthen the power of the central administration.
Shortly after Soga no [[[name]] received the holy image, he put it in a shrine and had three girls "clad in white" worship it. Soon after that, the Mononobe used the outbreak of a plague as an excuse to bum the shrine, on the grounds that the foreign deity had caused the catastrophe. The Buddha statue was thrown in a canal.32
After Soga no [[[name]] died in 570 a few years passed, before his son Soga no
31 This version follows the translation of W.G. Aston (Nihongi. Tokyo: Tuttle, 1972 [1993], p.65) amended for style and transcription of the names. 32 NG XIX, AD 652. The dating of this first incident is not clear, the NG has 'after that' (~1&), but it could also have happened 569. (Yang Zengwen (1995), p.22; and, The Cambridge History of Japan, vol. 1, p.375).
Umako ~~,Ii&T could continue his father's cause. In 584, Soga no Umako built a temple in the eastern part of his manor for a stone figure of a Maitrya- Buddha sent from Paekche. Again he installed three nuns33, not monks, to perform the rituals. One of these nuns was the daughter of the aforementioned Sima Dazhi and the others too, were from the community of ayabito ilA34.
One year later Soga no Umako obtained official permission from the emperor to worship the image. As before, the Mononobe leader, again holding the worship of the image responsible for a plague, destroyed the temple and the image35 thus humiliating Umako. According to the NG he also had the nuns flogged and imprisoned. Since the epidemic did not recede, the weak Bidatsu TennO (572- 585), under pressure from Umako, changed his mind again and allowed him to worship the three treasures, on the condition that he did so privately without trying to spread the creed. The nuns were returned to Umako who reportedly received them with great honour. In the fight for succession after the death of the Y6mei Tenno (585-587), Soga no Umako used the opportunity to settle a few scores: he annihilated the house of the Mononobe in 587, and made the serfs of the Mononobe family work on the premises of the newly founded 'Temple of the Four Heavenly Kings' 7(.3:~36.
The official introduction of Buddhism to Japan in the second half of the sixth century was clearly a matter of policy rather than faith. It was supported by at least one strong uji and gained a foothold despite resistance of rivalling parties. The first temples developed out of private shrines, where, next to the celebration of ancestral and Shinto rites, images of the Buddha were worshipped. In contrast to China, the people who brought Buddhist ideas were not ethnically foreign monks who stayed outside the circles of power, but Korean-Chinese immigrants, like the Soga clan who held high positions in the fledgling administration. This administration was to a large extent formed by them and their ideas of governance. It was a Korean monk, Eji ~~37 who became the preceptor of a friend of Soga no Umako - the Crown Prince and Regent Shotoku Taishi ~m -:tr.
33 In the beginning none of these 'nuns' had been properly ordained. After the practice of Buddhist worship was further established they were sent to Paekche for training and ordination. Cf. Ishida Mizumaro £EE!ffi!/g: Nihonbukkyo ni okeru kairitsu no kenkyu B * {f.,. ¥!( f.:. :to It Q jJl(; ff! (J) ~ §l"E [Studies on the vinaya precepts in Japanese Buddhism]. Tokyo: Zaike Bukkyo Kyokai ft*{f.,.¥!(mH~, 1963, p.I-4. 34 See Chapter 2. 35 According to the NG this happened in 585.3. 36 The Tennllji in Osaka is in the tradition of this temple. 37 Eji (d.622) arrived in Japan in 595.
