The early work of the Russian Buddhologist 0.0. Rosenberg (1888-1919), a disciple and follower of Academician F. I. Shcherbatsky, was written in 1915 on the basis of observations of the religious life of Japan in the 10s of the XX century. The scientist's religious intuitions recorded in it allow us to better understand the process of forming his innovative Buddhist concept.

O. O. Rosenberg was in Japan on a research trip from 1912 to 1916, and perhaps this work reflected the direct observations of the young scientist. The consideration of Buddhism in the context of the diverse religious life of Japan, which O. O. Rosenberg had the opportunity to observe for four years, is also presented in his later works, in particular in a lecture at the First Buddhist Exhibition in Petrograd in 1919: "I speak about Japanese Buddhism not only on the basis of Japanese works I read, but also on the basis of based on their own observations, personal experiences in Japan, in the Japanese environment"**.

The article "Religion and Philosophy" is of research interest, mainly due to the fact that the author acts in it not so much as a Buddhist scholar, but as a general religious scholar who considers religion as a social institution on the example of the status of Shinto in Japan in the 10s of the XX century. It is also of undoubted interest that Sri-to, as a historically formed national closed ideological basis, is compared with the legitimized imperial power, with Buddhism as a world religion.

O. O. Rosenberg apparently considered the ideas expressed in this work to be fundamental for his concept. Thus, the scientist later used several pages of the article in the section "Religious and philosophical systems in Japan and Buddhism"of his monograph "Problems of Buddhist Philosophy".

Thus, the analysis of the content of the article-essay allows us to trace the process of forming the religious views of one of the most prominent representatives of the St. Petersburg school of Buddhology.

The text of the article is kept in the Department of Manuscripts of the Russian National Library in St. Petersburg (f. N 590 Pozdneevy D. M. and A.M., ed. ch. 176).

* The author expresses deep gratitude to the St. Petersburg Japanist V. Y. Klimov for his comradely help in identifying the realities of Japanese religious life. The author's spelling and punctuation are preserved in this work.

** Rozenberg O. O. Trudy po bududizmu [Works on Buddhism], Moscow, 1991, p. 21.

*** Rozenberg O. O. Problemy buddiiskoi filosofii [Problems of Buddhist Philosophy], Pg., 1918.

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The year 1915 was marked by an event of great importance in the history of modern Japan. The solemn act of ascension to the throne of Emperor ¹ performed on November 10 in a new style, according to an ancient Shinto ritual, has a deeply religious significance - the communication of the current reigning Emperor with the Ancestral Deities of the dynasty ² . In addition to the secular and military festivities that accompanied the celebration, a high religious mood was felt everywhere.

Religious life in Japan is difficult to determine statistically, since under the existing freedom of conscience guaranteed by the Constitution) ³, official registration by religion is not carried out. Religious education and teaching of religious ideas are excluded from the Japanese school curriculum. The question of the importance of religion for education has been raised repeatedly and discussed in the committee, but no final decision has yet been reached. In 1913, the "Department of Religions" was removed from the Department of the Ministry of Internal Affairs and assigned to the Ministry of National Education.

Schools teach the principles of ethics, inspire a sense of loyalty, grateful reverence for the bearer of imperial power, his ancestors and the ancestors of the dynasty, as well as the memory of national heroes and family ancestors.

The ancestral cult is still alive in the Japanese people and therefore needs little encouragement.

If one sees the essence of Shintoism in these features, it can easily seem that, despite the officially recognized freedom of conscience, it is actually limited, especially since the mythology of Shintoism is part of the historical course - but the contradiction is the apparent and insistent official statement that what is taught in school is not a religion at all, it must be recognized as correct, for it is true that there is complete freedom in dealing with matters that are considered religious in the proper sense of the word, questions about the meaning of life, about the soul, about God - all metaphysical questions-since Shinto concerns such questions, it does not enjoy any privileges, and questions of this nature are not touched upon in the school. Emperor Meiji's famous manifesto on the education ^of children is purely didactic, not religious.

Officially, Shintoism is not protected as a religious system in general, but exclusively as a cult associated with the cult of the emperor's ancestors (the central shrine in Ise), ⁵ and as such it began to play a role in its modern form from the period when the imperial power was released from the shogun's guardianship in the 60s of the last century ^.6

But the feeling of the deepest loyalty does not oblige anyone to recognize themselves as Shintoists in the religious sense of the word, and therefore it is impossible to talk about Shintoism as a national religion, a national religion in the sense that this word is understood in Europe, in Japan does not exist.

The world of religious and philosophical ideas in Japan is made up of very diverse elements, and the national element of Shintoism itself, in the sense of a primitive folk religion, and not in the sense of an official cult, is sometimes unrecognizably intertwined with elements of Indian and Chinese. It is not possible to give a precise definition of all the complex historical relationships of these elements here, so we will limit ourselves to a list of the most important ones, indicating those circles of the population in which this or that element is predominant.

These elements are as follows: 1. Shintoism, the national element, in a threefold sense: the cult of the gods of nature, the cult of ancestors, the cult of the ancestors of the imperial family.

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dynasties. 2. Chinese element - folk beliefs and so-called philosophy, primarily Confucianism; mainly its ethical parts. 3. Buddhism, the Indian element, systematic philosophy (logic, psychology, ontology, salvation theory) and its popularization in popular forms of Buddhist religion, intertwined with the common Indian belief. 4. Christianity and European philosophy and scientific outlook.

Japan did not create an independent religious or philosophical system, but foreign systems could not be fully assimilated by it, so the national creativity of Japan affected mainly the process and nature of choice - in what was perceived, what was ignored, as well as in the application of new ideas to the conditions of Japanese life.

Of these elements, the least important is the European one, which is still poorly received. Indian and Chinese are so deeply embedded in Japanese culture over the course of thousands of years that they are completely inseparable from it.

Among the broad masses of the people, among the peasant population, artisans and small merchants, ancient polytheism and shamanism prevail, with a predominance of Shinto or Buddhist (Indian in general) elements. Those folk cults that are currently banned by the government were and are more closely related to Shinto than to Buddhism. Since in these classes religion rises above shamanism and the question of the meaning of life is asked, Buddhism in its popular forms, theories of rebirth and retribution, interpreted here in a materialistic sense, gives satisfaction. Popular Buddhism flourishes most of all in the purely Japanese directions that emerged in the VIII century, in the form of the cult of the savior Buddha Amitabha ⁷ .

Due to the lack of any orthodox teaching of religious ideas at school, elements of Shinto and Buddhism are often quite unconsciously intertwined, both with each other and with Chinese folk beliefs and superstitions. The system of Chinese cyclical signs related to the days of the year is of great importance in everyday life as a guide in determining the happy and unhappy days for certain businesses. Phrenology and Eki - kyo divination flourish, taking the place of palmistry and card reading in Japan, and in Japan these phenomena are not only found in the lower classes of society.

The middle classes, despite their superstitions and the fact that religious (mostly Buddhist) ceremonies are observed at burials, generally do not hide their indifference to all issues related to religion. The attitude to religion boils down to the fact that the ashes of deceased family members are buried in the cemetery of one or another idol, to the parish of which this family is attributed. Personal attitude to the teachings of this sect is usually absent. The view of life is purely utilitarian, imbued with the ideas of popular Confucianism about human relations, the attitude of family members, neighbors, etc.

Confucianism is also imbued with the so-called "Bushido" ⁸ - the way of knights, the so-called "unwritten samurai code" of the Middle Ages. After the abolition of the samurai class, chivalrous morals were stripped of any specific character, and the content of books about bushido (the current meaning of this word and literature about it-the creation of the Meiji period ⁹) is essentially nothing more than a set of moral principles for an honest person and citizen.

An educated society interested in questions of a philosophical nature, in the modern very extensive popular and philosophical literature, meets with a chaos of all sorts of trends - with essays on Buddhism and Chinese philosophy, Shintoism and Bushido, European materialism and idealism. Translated and presented-

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The compilations contain the works and thoughts of Spenser, Schopenhauer, Nietzsche, Bergson, and many others.

Modern religious and philosophical literature, as well as modern abstract language and terminology, are in transition, and final results have not yet been achieved.

This is the general public - partly indifferent, partly searching-that the representatives of spiritual culture try to influence, with the aim of creating and strengthening the ground for a more ideal worldview.

Representatives of spiritual culture include a number of pedagogical figures, and above all clergy of various confessions as persons who have a very definite attitude to religion. The number of these individuals, their level of education, and their literary and scientific activities carried out in the interests of philosophy and religion are indicators of the strength and significance of the various trends currently existing in Japan.

Chinese philosophy is the domain mainly of teachers of Chinese literature and those who are afraid that it is not. the nation will completely renounce its traditional ideals. The literary influence of Confucianism and Chinese thought in general can hardly cease due to such a connection of the Japanese language and Japanese writing with China ^.10 However, as an independent system, as an organized force, Chinese philosophy is no longer active at the present time and, apparently, it no longer hopes to play a role in a renewed form.

Representatives of European philosophy and Christianity set out to create a new spiritual culture in Japan based on European ideas. But only a very few seek to transfer the European element in its purest form; the majority quite consciously try to connect new ideas with those that are already the property of the nation. At the same time, some seek to rework European ideas in the Buddhist sense; others dream of a renewed Buddhism; still others - of a new Shinto interpreted in a philosophical sense. It is not yet possible to judge the future of these attempts based on the results achieved.

At present, Buddhism, Shinto, and Christianity are well-defined organizations that have a historical tradition behind them, as they are supported by the clergy, i.e., persons specially raised in the spirit of a particular system.

The number of clergy is as follows: 125,000 Buddhists, 75,000 Shintoists, and 1,500 Christians.

Christianity, as the youngest movement in Japan, is currently at an extreme disadvantage, and its success deserves full attention. Without any common ground with Japanese culture, without an ancient historical tradition, severely constrained by the difficulties of the language, the lack of religious terminology in Japanese, Christianity nevertheless managed to attract a relatively large number of supporters (currently in Japan there are 749 foreign missionaries, 1506 Japanese preachers and about 150,000 believers). To a certain extent, this victory is explained by the fact that Christian missions are carriers not only of European religion, but also of European culture in general. The example given in the field of humane institutions - the construction of hospitals, kindergartens, etc. - is highly appreciated by Japanese society, and encourages similar initiatives on the Japanese side. But even so, the religious ideas of Christianity undoubtedly meet the needs that exist among the Japanese people.

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There are no clashes between the three religions on the basis of dogmatic questions: - representatives of one direction are little or no strangers to the main ideas and literature of their opponents, and there are no reasons for practical clashes either, because so far, due to the rich number of non-partisans, the increase in supporters of one direction does not entail a noticeable decrease in the number of believers of the other.

The position of Buddhism has changed dramatically in the last decade.

Buddhism was established in Japan in the seventh century, and for a decade it controlled almost the entire area of spiritual culture in Japan ^.11 Buddhism was a court cult, and Shintoism was intertwined with it beyond recognition. Many of the best works of pre-eighteenth-century fine literature were written either by Buddhist monks or by persons related to the Buddhist religion. Buddhism brought with it not only abstract thinking, but also writing, architecture, and art in general. And in the Middle Ages, under his influence, everything that is still essential for elegant Japanese life developed - tea ceremonies, symbolic gardens, artistic arrangement of flowers and branches, singing and dancing of the so-called lyrical drama No ¹² .

In the 17th and 18th centuries, Confucianism and Shintoism were rivals. Shinto in the hands of national parties takes on a political trend-the struggle for the liberation of imperial power from the influence of the shogun, and since the Shogun is the patron saint of Buddhism, the triumph of the imperial party at the beginning of the Meiji period was indirectly expressed in the persecution of Buddhism. Countless Shinto idols that had fallen into the hands of Buddhism over the centuries were restored; Buddhist clergy were expelled, and Buddhist utensils and paintings were destroyed. Many of the best representatives of the religion at that time returned to worldly life, and Buddhism began to decline, the lowest stage of which it reached in the last years of the last century. A new flourish begins in the early years of the 20th century.

The triumph of Shintoism was only political, freedom of religion put both religions in the same condition, and Shintoism, with its narrow national ideals, without a systematic philosophical background, without a cultural and historical tradition, could not fight against Buddhism, with its ideals of a world religion that does not know national borders and owns the entire scholastic apparatus of Indian philosophy, It is also historically associated with all other areas of spiritual culture in Japan.

The cultural significance of Buddhism has long been forgotten, and the disdain it has met with among certain classes of Japanese society is due to the fact that it has been regarded exclusively as the shamanism of the lower strata of the people. In recent years, thanks to the activity of a number of Buddhist scholars, which is manifested in the publication of literary monuments, in commentaries, in essays, etc., ¹³ they began to remember that Japanese spiritual culture and Japanese Buddhist culture are inseparable.

At present, knowledge of Buddhism consists in assimilating to a greater or lesser extent Indian philosophy and religious literature created by Japanese and Chinese founders of sects.

In theological seminaries and at the present time, each seminarian takes short courses: Indian logic, psychology, metaphysics (pass. The names of these and many other Indian philosophers are as well known in Japan to those interested in philosophy as the names of Aristotle and Plato are here.

Practical, living religion is based on the writings of the great founders of Japanese forms of Buddhism-Kobo ¹⁴, Denge ¹⁵, Eishai, Dogen ¹⁶, Honen ¹⁷, Shinran ¹⁸, Nichiren ¹⁹ and other pillars of Japanese religious and philosophical thinking. Sochi region-

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These considerations are taken into account by all who seek to create a new form of Japanese religion.

The strength of Buddhism lies in the richness of connections with the cultures of Korea, China, and India. The sense of community of tradition is also preserved in Japanese forms of teaching, and this explains the versatility of Buddhism. Currently, teaching Sanskrit is mandatory in all theological seminaries. For the first time, European methods were applied in Buddhist philology; Buddhists trained in both the philosophical and philological traditions began to travel to India, Tibet, and Europe - among them a number of people who had taken courses at European and American universities and were well acquainted with European spiritual culture. The conscious goal is to study the links between Japanese culture and Buddhism, to collect materials and to create a scientific background for religious teaching.

Shintoism is not able to oppose anything similar to these figures or their scientific works.

At present, Buddhism has more than 120 thousand spiritual persons, of whom more than 50 thousand manage idols, and parishes are included in the idols that are obliged to take care of the welfare of the idols and cemeteries by providing certain support. Kumiren-there are more than 70 thousand parishes in total, since one person can manage two parishes if necessary, due to a lack of trained clergy.

Shintoists number more than 70 thousand preachers, of which 13 thousand are in charge of idols; there are about 50 thousand idols (in addition to these idols-parishes, both Buddhism and Shintoism have several tens of thousands of secondary ones). Only a very small percentage of Shinto priests can be considered qualified for the position. Students preparing for the priesthood, Buddhism has more than 10 thousand, Shintoism-only about 900 people. This small number is explained by the fact that the preparatory period is extremely short, and these individuals quickly become priests (the position is hereditary), while in Buddhism training lasts for several years (the position is transferred by choice, usually to the closest disciple, and sometimes by appointment of the central administration of this sect).

There are no official statistics on the number of parishioners, at least they are not published in statistical reviews. Shintoists claim that the number of their followers reaches 10 million, Buddhists count up to 30-35 million, since almost all cemeteries belong to Buddhist idols. The Shinto rite of burial began to spread only in the Meiji period.

Sects. Buddhism has 12 sects, with divisions into 56 independent areas; Shintoism - 13 areas (divisions are not recognized as independent schools).

The various sects are not known to the majority of the laity; sects have arisen on the basis of disagreements among the clergy, and therefore in some cases the expression " shu "corresponds not so much to our expression "sect" as to the expressions of a "philosophical school" or "religious trend" - many, especially from among the ancient "sects", have never converted to a wide circle of people. At present, there is a prevailing tendency to smooth out differences, emphasize commonalities, and dogmatic disputes have no practical significance.

In a systematic way, religious teachings are the property of educated clergy and those thinkers and authors who preach Buddhism or Shinto. Dogmatic distinctions cannot be stated in brief, but they can only be explained in a few words.

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point out some basic principles, trends, and several large groups into which the existing sects are divided.

The relationship of Buddhism and Confucianism to modern dogma is also a difficult and unclear problem; despite the obvious evidence of some borrowings, such Shintoists do not recognize.

The main ideals of Shintoism are the following: worship of the gods (deities of nature and the creator gods of Japan); reverence for the Emperor and his ancestors; love for the fatherland in a specific Japanese rapid coloring; reverence for the ancestors of the family and national heroes. These ideas are joined by the ethical ideals of Confucianism - a good family member, a good neighbor, and a citizen. Finally, as something quite secondary, there is, in a poorly developed form, a metaphysical natural philosophy that resembles partly Buddhist ontology, partly neo-Confucian.

The uncertainty and ambiguity of Shintoism is due to the heterogeneity of its trends. As an ideal, it should be a system of religion, politics, ethics, and education. But ethics and metaphysics are borrowed from other systems, partly interpreted in ancient mythology. The political trend is very noticeable, and this affects the religious aspects of Shinto sects. It is based on the religious idea of the divinity of the human soul - this is the great principle of having divinity, the inheritance of divinity-ideas expressed in the term Kannagar ²⁰ . The interpretation sometimes emphasizes the metaphysical side, sometimes the ethical side; the interpretation, moreover, is usually narrowly national, in the sense that only the representatives of the Japanese nation possess the divine principle, or at least in a special form.

Shintoists of the strict school reject systematic philosophy-Shinto is not the subject of scientific interpretations, but the cult of the national god of the Yamato tribe - the divine ancestor of the dynasty, similar in power to the sun (not the sun god). The comprehension of shinto, the comprehension of yamato-damashi-the" spirit of Yamato " ²¹-and as such is essentially not accessible to anyone except the members of the nation. And this excludes, of course, the possibility of seeking to convert other tribes to Shinto.

Above all, the idea of salvation, which is central to Buddhism, is missing from religious ideas, and this is the fundamental contrast between the two religions.

Buddhism and Buddhist ethics are based on the idea of salvation, and in connection with it, a monadological ontology has been developed, which occupies the first place in works on Buddhist dogma to this day.

The absence of the idea of salvation implies eudaimonism, realism, and methodicality. Its presence - pessimism, idealism, symbolism - and this can easily explain the close relationship of Buddhism to philosophy, poetry and art in Japan. Political and family ideals are relegated to the background, and practical morality is associated with the problem of fate, with the theory of rebirth and retribution.

Essentially, all Buddhist sects can be characterized as a cult of the Absolute Principle, the unattributed, transcendent substratum of all that exists. The ultimate goal is salvation, the unity of the spirit, i.e., the real substratum of a living being experiencing the illusion of separation into subject and object, with an Absolute beginning.

Disagreements arise over the paths to salvation and to the knowledge of the Absolute. There are three paths: reflection, mystical contemplation, and faith. The fourth way, of deeds, ascetic exercises and good deeds, is not considered sufficient as such, but is assumed and accepted by all directions as a preparatory method.

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On the first path, rationalistic reflection, are the oldest, most philosophical sects-Hosso, Kegon, Shingon, Tendai, ²² in the last two, a significant place is already given to contemplation.

Mystical contemplation is a distinctive aspect of the Zen sect (Skt. dhyana). The founders of these schools, both in India and in China and Japan, initially rejected all other peoples; at the present time, the various branches of the Zen sect have largely lost their original fanaticism. The success that this particular sect enjoyed among the Samurai in the Middle Ages, and which it still enjoys today, is partly due to the fact that preparatory exercises such as breathing ,sitting cross-legged, and concentrating your attention, even if they do not lead to a mystical state, undoubtedly have a beneficial effect on the nervous system. Sect exercises (pass. - I.e.) was considered and are considered a tool for cultivating composure and a stable character.

Salvation by faith in the Buddha Amida (Amitabha) - the content of the teachings of the Shinshu and Jodoshu sects ²³ .

The first two paths mentioned above lead to salvation by means of the" own power "(jiriki) of the saved person, and they are opposed by the dogma of the third group - according to which salvation is achieved by faith in the" power of the other" (?Kariti). These sects, in their modern form, originated in the eighth century, but they, in fact, go back to the beginnings in China, much earlier.

Metaphysical teachings are important for Japanese state law, as the theory of monarchical power is borrowed from Shintoism. Recently, however, an attempt has been made (the school of Prof. At least at the University of Tokyo) to draw on the ontology of Buddhism for the metaphysical justification of some theories of state law.

comments

¹ Emperor Yoshihito (1878-1926, reigned 1912-1926, Taisho's motto is great justice).

² Emperor Yoshihito came to rule in 1912, but the final consolidation of imperial status dates back to 1915, which is reflected in the corresponding chronological table (see: Kodansha Encyclopedia of Japan. Tokyo, 1983. V. 2. P. 202). 0.0. Rosenberg was most likely able to observe the celebration of the third and final stage of the ritual enthronement - daijosai. The ritual dates back to the ritual complex of the "feast of eating the fruits of the new harvest" and is held in the fall. The semantic core of the ritual is the emperor's communion with the ancestral deities in the process of laying on the altar and then eating the dishes offered to Amaterasu and the deities of heaven and earth. The rice used in daijosai was sown, grown and prepared in a special way and at a strictly defined time.

The rules for performing the final enthronement ritual are set out in the Taiho Code (701). After the period of XV-XVII centuries, during which the ritual was not used, it was only used again under the Meiji Emperor (1852-1912). Researchers note that during the Meiji and Taisho times, celebrations were unusually lavish and widely covered in the media. For more information, see: Kodansha Encyclopedia of Japan. V. 2. P. 59; Sila-Novitskaya T. G. The cult of the Emperor in Japan: myths, History, doctrines, politics. Moscow, 1990. pp. 115-117; Holtom D. C. Japanese Enthronement Ceremonies. L., 1928.

³ The adoption of the Constitution of 1889 was preceded by a study of the constitutional systems of European countries. All of them, except the Prussian one, were rejected as models as excessively democratic. The declaration of freedom of conscience, press, and assembly in the Japanese Constitution was formal in nature. In terms of freedom of religion, the Constitution stated:: "Japanese subjects may enjoy freedom of religion within the limits that are not prejudicial to peace and order and are not contrary to their duty as subjects." For more information, see: Grisheleva L. D. Formation of Japanese national culture. The end of the XVI-beginning of the XX century. Moscow, 1986. pp. 194-212; Sila-Novitskaya T. G. Decree. op. pp. 67-69.

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⁴ The Imperial Rescript on Education (Kenku Tekugo) was published in October 1890 and recorded the revival of Shinto-Confucian values as the basis of public morality. "Since the time when Our ancestress, the great goddess Amaterasu, laid the foundations of the Japanese state, the Sons of Heaven-emperors from generation to generation-have instilled a truly deep and solid morality. Based on the great national spirit and deep morals, Our subjects have always been loyal to the emperor as one soul. It is this virtue that is the glory and pride of the Japanese state and the primary foundation of the education system." Cit. according to: Grisheleva L. D. Decree, op. p. 225. Rescript was introduced into the practice of educational institutions. A special decree (1891) required every school to have a copy of the rescript, portraits of the imperial couple, and the national flag. A rescript worship ceremony was developed. The practice of solemn readings of the rescript on education lasted until 1945. See: Grisheleva L. D. Decree, Op. pp. 225-226.

⁵ Ise - Shrine of Amaterasu and Toyouke (the food - giving goddess for Amaterasu), one of the" seven highest " Shinto shrines, founded in 4 AD. located in the eastern part of the Kii Peninsula. For more information, see: A. A. Nakorchevsky. Shinto. St. Petersburg, 2000, pp. 215-235.

⁶ During the reign of Emperor Mutsuhito (1852-1912) - Meiji Yishin (renewal of the Meiji years) in 1868, imperial rescripts on the restoration of imperial power and the abolition of the shogunate were read out in the palace in Kyoto. For more information, see: Sila-Novitskaya T. G. Decree, Op. pp. 54-60.

⁷ Please specify here. 0.0. Rosenberg notes the extreme popularity of such a trend as Amidaism in Japan. However, it is not" purely Japanese", but is genetically related to India.: Ignatovich A. N. Buddhism in Japan. Essay on Early History, Moscow, 1987.

⁸ Bushido - "the warrior's way". A moral and ethical code formed among the samurai class. A fundamental role in it was played by the category of "loyalty", borrowed from Confucianism.

⁹ Meiji Period-1868-1912

^{Along with the} syllabic alphabet hiragana in Japan, there was kambun-a hieroglyphic Chinese script, which published Buddhist works and Chinese classics.

¹¹ During the reign of Emperor Temmu (672-686), Buddhism became a State religion. The practice of public interpretation of the sutras is established. In 685, a decree was issued on the construction of a Buddhist altar in each house. The "Constitution of 17 Articles" stipulates the need to honor the Buddha, Dharma, and Sangha. For more information, see: Ignatovich A. N. Decree, Op. pp. 105-107.

^{Nooo is} a Japanese national genre of lyrical musical drama. Formed by the XIV century. In the period of the 14th and 15th centuries, the themes of plays written for noo productions were borrowed, in particular, from the Lotus Sutra. Подробно см.: Shively D. Buddhahood for the Nonsentient: a Theme in No Plays // Harvard Journal of Asiatic Studies. 1957. N 20. P. 135-161.

¹³ Bibliography of Japanese Buddhist literature of the early XX century. See: Rosenberg O. O. Trudy po bududizmu, pp. 265-268.

¹⁴ Kobo (Kukai, 774-835) - founder of the Shingon School.

¹⁵ Denge (Tokyo, 767-822) - founder of the Tendai School.

¹⁶ Dogen (1200-1253) - a prominent representative of Japanese Zen Buddhism, founder of the Soto school.

¹⁷ Honen (1133-1212) - one of the founders of Japanese Amidaism.

¹⁸ Shinran (13th century) - founder of the Jodo-shinshu school. branches of amidaism.

¹⁹ Nichiren (1222-1282) - founder of the school based on the "Lotus Sutra", he developed the doctrine of the theocratic state. For more information, see: Ignatovich A. N., Svetlov G. E. Lotos i politika [Lotus and Politics], Moscow, 1989.

^{Kannagara -} 20 letters: "to follow the kami", i.e. to act in such a way that the kami (Shinto deities) are satisfied.

^{Yamatodamashii} 21 ("spirit of Yamato") is one of the ideologies that substantiate the exclusivity of Japanese civilization, the ideological aspect of the identity of the Japanese ethnic group.

²² O. O. Rosenberg gave an overview of the main ideas of the mentioned trends of Japanese Buddhism in the monograph "Problems of Buddhist Philosophy "(Pg., 1918) and lectures" On the worldview of modern Buddhism in the Far East " (Pg., 1919). See: O. O. Rosenberg Works on Buddhism.

²³ See: Rozenberg O. O. Trudy po bududizmu [Works on Buddhism], pp. 201-202.

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