Investigation of Kumazawa Banzan’s Ideas on Local Conditions and Customs in Japan and Religious Concepts

• Main Authors: Tien Shih Min, 田世民
• Other Authors: 劉長輝
• Format: Others
• Published: 2002
• Online Access: http://ndltd.ncl.edu.tw/handle/74659879404527916465

碩士 === 淡江大學 === 日本研究所 === 90 === The candidate for research of this thesis is the Confucian Kumazawa Banzan in early stages of Edo period. The main research subjects are Banzan’s views on Suido(local conditions and customs) and religion. He mainly takes up Suidos of China, Japan, and India, and explains connection with Suido of Japan and the laws of Confucianism and Buddhism. Banzan criticizes the laws of Confucianism and Buddhism currently carried out to his time, developing the opinion of "the good of simplicity" paying attention to the peculiarity of Suido of Japan. However, rather than burial of the Confucian method, since the way of cremation of the Buddhist formula coincides with "the good of simplicity ", Banzan has taken an attitude of admission against cremation. In addition, by the views on funeral rites, it bases him on the Confucian method for the time being, expecting the ideal method of performing a funeral service. Although there was a difference in the teachings by Suido, about the relation between his views on Suido and Shinto, Banzan emphasized that common "universal Shinto" existed in China and Japan. In the religion view of Banzan, his concepts on Shinto, Buddhism, and Christianity were examined. Shinto which Banzan says is "universal Shinto", and is not Shrine Shinto. The biggest feature of Shinto view of Banzan makes the "three-sort sacred treasures" of the Kojiki and Nihonshoki myth equivalent to Zhi-Ren-Yong(Jap. Chi-Jin-Yu) in Moderation, and is in the place to interpret. The purpose of his argument is to want to claim that virtue of Zhi-Ren-Yong existed in ancient Japan as well as old China. By the Buddhism view, Banzan is based on a Confucianism-viewpoint and criticizes the "hell paradise" theory and metempsychosis which Buddhism explains. However, Banzan who is also a statesman observed at the social problems which Buddhists brought about. He pointed out Buddhists' luxurious problem and has submitted Buddhists' secularization measures. Furthermore, he has made reference in revival of Buddhism together with revival of Shinto in the writing Daigakuwakumon of an administration theory. In this way, the Buddhism view of Banzan changes to a tolerant attitude gradually from the first one rejecting Buddhism. By the Christian view, Banzan rejected merciless to Christianity. His Christian anxiety can surmise that it comes from the participation-in-the-war plan to Shimabara Uprising of boyhood. Banzan regards the Christianity as the inside disease to considering that the Qing dynasty is outside disease. However, the pessimistic powerlessness from which even Confucianism in which he believes cannot defend Christianity. Banzan is a Confucian, a samurai and also a statesman. Although his thought is very various and special-like, it is found that it is based on Confucianism to the last. However, he turns his eyes also to traditional thought of Japan, and he considers that should be united with Chinese Confucianism thought.