The “Mutual Influence” Between Buddhism and Political Factors in Its Spread and Development in Japan

Abstract

Since Buddhism was introduced to Japan in the 6th century – through individual efforts like Sima Da from China’s Southern Liang Dynasty and the official introduction by King Seong of Baekje from the Korean Peninsula – its spread and development in Japan have been closely intertwined with the political environment. Historical events such as the two prohibitions of Buddhism by the Mononoke clan during the Kofun period, Prince Shotoku’s promulgation of the Seventeen-Article Constitution that advocated respect for the “Three Treasures” in the Asuka period, the introduction of the clerical system in the Nara period, the division during the Muromachi period, and the implementation of the temple registration system in the Edo period all reflect Buddhism’s fluctuating influence and religious status in Japan. This paper primarily examines the political changes, and regime shifts during key periods, such as the Kofun, Asuka, Nara, and Kamakura periods, to explore how political factors—including government religious policies, socioeconomic conditions, and national political landscapes—impacted the spread and localization of Buddhism in Japan. It further analyzes how Buddhism, in turn, influenced Japan’s political environment, revealing the “mutual influence” between Buddhism and political factors throughout Japanese history.

Full text

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The “Mutual Influence” Between Buddhism and Political
Factors in Its Spread and Development in Japan
Ziyao Ma *
Chongqing Luneng Bashu Secondary School, Chongqing, China
* Corresponding Author Email: mark-ma118@outlook.com
Abstract. Since Buddhism was introduced to Japan in the 6th century – through individual efforts
like Sima Da from China’s Southern Liang Dynasty and the official introduction by King Seong of
Baekje from the Korean Peninsula – its spread and development in Japan have been closely
intertwined with the political environment. Historical events such as the two prohibitions of Buddhism
by the Mononoke clan during the Kofun period, Prince Shotoku’s promulgation of the Seventeen-
Article Constitution that advocated respect for the “Three Treasures” in the Asuka period, the
introduction of the clerical system in the Nara period, the division during the Muromachi period, and
the implementation of the temple registration system in the Edo period all reflect Buddhism’s
fluctuating influence and religious status in Japan. This paper primarily examines the political
changes, and regime shifts during key periods, such as the Kofun, Asuka, Nara, and Kamakura
periods, to explore how political factors—including government religious policies, socioeconomic
conditions, and national political landscapes—impacted the spread and localization of Buddhism in
Japan. It further analyzes how Buddhism, in turn, influenced Japan’s political environment, revealing
the “mutual influence” between Buddhism and political factors throughout Japanese history.
Keywords: Japan, Buddhism, political factors, religious localization.
1. Introduction
The spread and development of Buddhism in Japan have a history of nearly 1,500 years, making
it one of the most influential and prominent religions in contemporary Japanese society. According
to historical records, Buddhism was introduced to Japan through both private and official channels.
The private transmission can be traced back to 522, when Buddhist monk Sima Da from China’s
Southern Liang Dynasty traveled east to Japan and established temples. The official introduction of
Buddhism was primarily driven by Japan’s desire to strengthen ties with Baekje on the Korean
Peninsula to address political issues related to the Mimana region, thus allowing the formal entry of
Buddhism from Baekje. However, in its early stages, Buddhism faced resistance from the indigenous
Shinto beliefs and the powerful Mononobe clan, who strongly advocated the suppression of
Buddhism, leading to significant political opposition.
Buddhism’s true rise in Japan occurred after the pro-Buddhist Soga clan, led by Soga no Umako,
took control of the government, assassinated Emperor Sushun, and installed the former empress,
Suiko, as the new ruler. With Japan entering the Asuka period, both Empress Suiko and Prince
Shotoku, who held considerable political power, actively supported the spread of Buddhism through
various means, including building temples and statues, issuing the Seventeen-Article Constitution to
encourage respect for the “Three Treasures,” and sending envoys to China to study Buddhism. From
this point on, the political and social status of Buddhism in Japan steadily increased, setting it on the
path to becoming a state religion.
In the subsequent development of Japanese society and history, particularly during the
establishment and growth of a centralized legal state and the process of religious localization,
Buddhism’s fate became further intertwined with political factors such as government policies and
the shifts in national power. In this relationship, Buddhism and political factors did not simply exert
one-way influences on each other but rather formed a mutual, interdependent, and adaptive
relationship. This dynamic of mutual influence and its evolution persisted across multiple historical

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periods, from the late Kofun period to modern times, and represents a significant topic in the study
of Japanese political and religious history.
This paper aims to explore the “mutual influence” between Buddhism and political factors in Japan
by focusing on key historical periods and analyzing the major political events of those times
(primarily referencing records from the Nihon Shoki). Through this analysis, the paper examines how
this mutual influence manifested and its significance for the development of Japanese historical,
political, and cultural contexts, offering a new perspective for research in these fields.
2. The Introduction and Development of Buddhism in Japan During the Kofun
Period
2.1. Private Transmission: Chinese figure Sima Da and Others Crossed Eastward
Japan established contacts with China as early as the Han Dynasty. The Book of Han (Hanshu)
states, “In the sea of Lelang, there are the people of Wo, divided into over a hundred countries, who
send tribute annually [1].” This is the earliest record in Chinese historical texts regarding the islands
of Japan. Due to the powerful strength of the ancient Chinese empire and its capacity for cultural
export, along with Japan’s tendency as an island nation to absorb external, especially neighboring,
cultural influences from China, Chinese culture often spread rapidly and in large quantities to Japan
throughout various historical periods. Based on this, it is not difficult to understand why Buddhism,
which had been flourishing in China and becoming a key component of Chinese culture by the late
Eastern Han and Three Kingdoms periods, would spread eastward to Japan in the 6th century.
The earliest account of Buddhism’s introduction to Japan in Japanese literature is found in the
Buddhist text Genkō Shakusho, which describes the private transmission by Chinese monk Sima Da
and others. According to Genkō Shakusho, Sima Da from China’s Southern Liang Dynasty arrived
in Japan during the 16th year of Emperor Keitai’s reign (522 CE) and established a Buddhist statue
in Sakatahara, Takichi District, Yamato Province, initiating the spread of Buddhism in Japan [2].
There are slight discrepancies in various historical records regarding the timing and manner of
Sima Da’s introduction of Buddhism to Japan. For instance, Nihon Shoki, widely regarded as Japan’s
first credible “official history,” claims that Sima Da and others conducted Buddhist activities in Japan
during the 13th year of Emperor Bidatsu’s reign (584 CE), after the “anti-Buddhist movement,” and
with the authorization of the influential minister Soga no Umako, who sought to use Buddhism to
expand his clan’s power, appease immigrants from the mainland, and promote social reform [3].
While Genkō Shakusho emphasizes the personal agency of Sima Da, Nihon Shoki highlights the
political influence of key Japanese figures like Soga no Umako in facilitating Sima’s Buddhist
activities. This suggests that although Sima’s introduction of Buddhism was a “private transmission”
rather than an official exchange between nations, it still relied heavily on the support and influence
of prominent political figures in Japan. Thus, even this “private transmission,” seemingly less
connected to national policy, involved significant political considerations. The “mutual influence”
here can be understood as follows: on the one hand, Soga no Umako, representing political forces,
supported Buddhism to expand his clan’s influence; on the other hand, Sima Da, representing the
spread of Buddhism, relied on Soga’s power to realize his mission in the face of challenges such as
the suppression of Buddhism in Japan.
2.2. Official Transmission: Connections with the Korean Peninsula
In addition to its close ties with China, ancient Japan also maintained significant connections with
the Korean Peninsula. From the 4th to the 7th centuries, the Korean Peninsula experienced the “Three
Kingdoms Period,” during which Goguryeo, Silla, and Baekje competed for dominance. Baekje had
the closest ties with Japan, maintaining long-standing diplomatic relations. Many advanced cultural
and technological developments from China, such as the Chinese script, religion, and pottery

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techniques, were introduced to Japan through Baekje, while Japan, in return, provided Baekje with
resources and military aid to help it resist Silla.
Buddhism’s official transmission to Japan occurred within this historical and political context.
According to Nihon Shoki, in the 13th year of Emperor Kinmei’s reign (552 CE), King Seong of
Baekje, a devout Buddhist, presented a gilt-bronze statue of Shakyamuni Buddha and other sacred
Buddhist objects to Emperor Kinmei, praising the virtues of Buddhism. This is the earliest recorded
instance of Buddhism’s official transmission to Japan via diplomatic channels.
As an official act between two nations, the transmission of Buddhism carried significant political
implications. Both Baekje, as the transmitter, and Japan, as the recipient, had long-term political
considerations for this exchange. Buddhism’s introduction to Japan was not merely an incidental
cultural exchange but a calculated move based on mutual political interests. The “mutual influence”
here can be understood as follows: Buddhism, as a religion promoting reconciliation and tolerance,
facilitated the improvement of diplomatic relations between the two nations. Although the official
transmission of Buddhism was driven by political motivations, it objectively contributed to the spread
and localization of Buddhism in Japan.
2.3. The Conflict Between the Pro-Buddhist Soga Clan and the Anti-Buddhist Mononobe Clan
After Emperor Kinmei accepted Buddhist artifacts such as statues and scriptures from King Seong
of Baekje, Buddhism gained a foothold in Japan’s religious culture. The court officials were clearly
divided into two factions: the pro-Buddhist and the anti-Buddhist [4].
The pro-Buddhist faction was led by the “Minister” Soga no Iname and his son Soga no Umako.
The Soga clan, which was open to continental culture and closely aligned with Confucian thought,
also accepted Buddhism and advocated for its adoption, aiming to elevate its position within Japanese
society. As mentioned earlier, the Soga clan’s support for Buddhism was largely driven by political
considerations—enhancing their clan’s status, expanding their influence, and securing the allegiance
of immigrants from the continent. They saw Buddhism and its mythological framework as a means
to establish a new religious order in Japan, which would, in turn, strengthen their position in both
religious and political spheres.
Opposing the Soga clan was the Mononobe clan, represented by Mononobe no Okoshi and his son
Mononobe no Moriya. The Mononobe clan derived its power from Japan’s native Shinto religious
framework, which Buddhism threatened to replace. Since the rise of Buddhism jeopardized the
Mononobe clan’s political power, they launched a campaign to eradicate the foreign religion.
The first persecution of Buddhism occurred in the 13th year of Emperor Kinmei’s reign (569 AD).
The Mononobe clan, using the pretext of a plague that they claimed was caused by the worship of
“foreign gods,” petitioned the emperor to ban Buddhism. Their request was granted, and the Buddhist
community faced political suppression, temporarily becoming a taboo. Until the 13th year of Emperor
Bidatsu’s reign (584 AD), Soga no Umako submitted a request to the emperor for permission to
privately practice Buddhism, which was granted. He invited monks from the continent to establish
temples and spread Buddhist teachings. This period saw the transmission of Buddhism to Japan by
individuals such as Sima Da, as previously mentioned in the Nihon Shoki. However, the Mononobe
and Nakatomi clans once again petitioned the emperor, blaming Buddhism for ongoing societal issues
such as plagues. This led to the destruction of temples and statues, and Buddhist figures like Sima
Da’s daughter, Zenshin-ni, faced severe persecution. During the turmoil of the anti-Buddhist
movement, Soga no Umako once again requested the emperor’s permission to practice Buddhism
privately, under the pretext of using Buddhist teachings for curing illness. This request was granted,
allowing him to preserve the Buddhist influence on the greatest extent possible.
The conflict between the pro-Buddhist and anti-Buddhist factions ultimately culminated in a
broader political and military struggle. In 587 CE, after the death of Emperor Yomei, a dispute over
the imperial succession reignited hostilities between the Mononobe and Soga clans, escalating into
the “Battle of Shigisen.” In this military confrontation, Soga no Umako’s advocacy for Buddhism
played a crucial role. His alignment with continental immigrants, whom he appointed as Buddhist

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advisors, won him their support, and many powerful immigrant families allied with the Soga clan.
Additionally, the Soga clan controlled advanced metallurgical technologies brought by immigrants,
giving them superior weapons and logistics compared to the Mononobe clan. These factors led to the
Soga clan’s victory, ultimately resulting in the elimination of the anti-Buddhist faction led by the
Mononobe.
When examining the conflict between preserving and eradicating Buddhism and the series of
disputes it triggered, it is essential to recognize that the struggle between the two clans over religious
and succession issues was, at its core, a political power struggle aimed at maximizing clan interests,
with Buddhism serving as a medium in this conflict. The dual interaction between Buddhism and
political factors is also evident—while the fate of Buddhism was influenced by the rise and fall of the
pro-Buddhist and anti-Buddhist factions, Buddhism, in turn, played a role in shaping the political
outcomes of these factions.
3. Establishing Buddhism as the State Religion During the Asuka Period
3.1. Prince Shotoku and the Seventeen-Article Constitution
After Soga no Umako eliminated the conservative anti-Buddhist faction led by Mononobe no
Moriya, he became the most powerful figure at court, effectively controlling imperial succession and
national policies. Soga no Umako first enthroned Prince Hatsusebe as Emperor Sushun, but soon had
him assassinated due to dissatisfaction with the emperor’s growing arrogance. He then installed his
niece, Princess Nukatabe, as Empress Suiko, with Prince Umayado, known as Prince Shotoku,
appointed as regent. With this, the Kofun period ended, and the Asuka period began. Empress Suiko,
Soga no Umako, and Prince Shotoku formed a triadic power structure that dominated the early Asuka
period. During Prince Shotoku’s regency, to address a series of social and political issues caused by
the collapse of the be-system (a system of hereditary occupational groups), he initiated
comprehensive reforms based on the Chinese model of centralized government. In his quest to unify
the fragmented clans and strengthen national cohesion, Prince Shotoku needed a highly inclusive and
cohesive religion to consolidate the nation’s ideology. While Shinto was Japan’s indigenous religion,
its mythological framework was not as complete or rational as that of Buddhism. As an advanced and
systematic religion, Buddhism naturally became Prince Shotoku’s tool of choice for unifying national
thought, further highlighting the political role of Buddhism as a cultural force.
Prince Shotoku’s reform policies are exemplified in the famous Seventeen-Article Constitution,
Japan’s earliest written legal code. This constitution, centered on Buddhist principles while
integrating Confucian and Shinto thought, emphasized loyalty to the sovereign, the importance of
decorum, and the strengthening of imperial power. Its core aim was to establish a well-ordered,
centralized state. It can be regarded as a manifesto of Prince Shotoku’s determination to reform
Japan’s backward institutions and to learn from advanced civilizations politically, economically, and
culturally. The implementation of these policies provided the theoretical foundation for the “Taika
Reforms” during Emperor Kotoku’s reign, which accelerated Japan’s transformation into a
centralized bureaucratic state.
Additionally, the Seventeen-Article Constitution explicitly promoted reverence for the “Three
Treasures” (the Buddha, Dharma, and Sangha), establishing Buddhism as Japan’s official state
religion. This marked a new stage in the development of Buddhism in Japan, laying the foundation
for its subsequent integration into everyday life and its trend toward localization. Buddhism also
played an effective role in assisting Prince Shotoku and other rulers in unifying clans and
consolidating ethnic cohesion. More significantly, the development of Buddhism opened a window
for cultural exchanges between Japan and the Sui and Tang dynasties of China. This facilitated
Japan’s absorption of advanced ideas, cultural practices, political systems, and the establishment of
friendly relations between the two countries during this period.

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3.2. Buddhist Exchanges with China
After Buddhism was established as the state religion, Japan faced a number of challenges,
including an underdeveloped theoretical system and the lack of a standardized monastic code. These
issues hindered the further integration of Buddhism into Japanese society and its ability to permeate
everyday life, which in turn slowed the process of building a centralized state under the Ritsuryo
system. These shortcomings also posed obstacles to the political reforms initiated by Prince Shotoku.
Therefore, Buddhist exchanges with China—where Buddhism had long been developed and
possessed a mature theoretical and monastic system—became a priority for the Japanese court.
According to the Book of Sui and the Nihon Shoki, in the early 7th century, Prince Shotoku’s
government and the Sui dynasty in China exchanged several diplomatic missions. Emperor Yang of
Sui, eager to promote his country’s advanced civilization and display the grandeur of his reign, sent
emissaries to Japan bearing advanced knowledge, cultural practices, political systems, and production
techniques. At the same time, Japan began to send students and monks to China. The students were
tasked with learning the Sui-Tang administrative systems to aid Japan’s centralization efforts upon
their return, while the monks focused on studying the well-established Buddhist sects and monastic
codes. Their goal was to enhance Japan’s Buddhist system, solidify its role as the state religion, and
increase its influence on society to further unify national thought [5].
Although Buddhism was not the state religion in China during the Sui and Tang dynasties, it was
supported by the rulers as a means of ideological control, leading to its flourishing development.
Numerous Buddhist sects, each with unique doctrinal frameworks, thrived during this period. Thus,
the study monks absorbed a variety of Buddhist teachings, introducing various sects such as the Hosso,
Ritsu, and Kegon schools to Japan. This not only facilitated the development of Japanese Buddhism
from an initially loose, superficial, and socially disconnected state to one that was more mature,
systematic, localized, and secularized, but also laid the groundwork for future interactions and
conflicts between different Buddhist sects. These developments also set the stage for Buddhism’s
increasingly prominent role in military conflicts and social changes.
4. Post-Asuka Period: Further Localization of Buddhism and Its Political Ties
4.1. The Six Schools of Nara and Temple Economy
The Nara period marks a time when Japan’s centralized Ritsuryo state was fully established, and
its culture flourished under the influence of Tang China. Consequently, the government’s
management of Buddhism also became more refined.
As early as the mid-to-late Asuka period, following the Jinshin War, Japan implemented the
“Sogansho” system, which placed local temples and monks under the unified management of the
national Buddhist preceptor (Kokushi), thus integrating Buddhism into the centralized political
system. The purpose of this system was to ensure that religion remained subordinate to the state,
preventing religious figures from meddling in politics and avoiding internal strife over imperial
succession. Buddhism was fully employed as a tool for strengthening ideological control and
maintaining social order.
However, during the Nara period, the practical effects of this system did not always align with the
intentions of its creators due to the political considerations and personal choices of individual
statesmen. Emperor Shomu, a devout Buddhist, promoted Buddhism with unprecedented vigor,
elevating it to the status of the “religion for the protection of the state.” During this time, Japan
strengthened its exchanges with Tang China to absorb advanced Buddhist knowledge. Upon their
return, study monks introduced the doctrines, precepts, and teachings of various Chinese Buddhist
schools, which eventually coalesced into the six Nara schools: Kegon, Ritsu, Hosso, Sanron, Jojitsu,
and Kusha. The state also constructed large-scale temples within cities and granted them exemptions
from taxes, fostering the development of a self-sufficient “temple economy” that resembled a
Buddhist manor system. Furthermore, the government enacted more detailed Buddhist management

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policies, including regulations on the appointment of monks and the granting of ranks, thus enhancing
the status and treatment of monastics [6].
Emperor Shomu’s use of state resources to protect and promote Buddhism allowed it to further
develop along systematic and institutional lines. The intellectual depth and humanistic aspects of
Buddhism were also increasingly emphasized. Additionally, Buddhism served as a vital bridge in
cultural exchanges between Japan and the Tang Empire, introducing elements of Tang architecture,
literature, art, music, and dance into Japan. This ushered Japan into its first cultural golden age during
the Nara period, as seen in the vast collection of artifacts preserved in the Shosoin of Nara, greatly
enriching Japanese culture. However, it is important to note that the growing economic privileges of
large temples inevitably led to the expansion of their power, diminishing the purity of their religious
functions and strengthening their political ties.
4.2. From the Heian to Edo Periods: Buddhism’s Involvement in Military Conflicts and Its
Deepening Localization
Following the Nara period, in the Heian period, Buddhism had long thrived under imperial
protection, leading to inevitable stagnation and even corruption. Scandals of monks flaunting their
privileges and living indulgent lifestyles in violation of Buddhist precepts became increasingly
common. Some temples even amassed armies of warrior monks (sohei) to protect their assets from
the conflicts between nobles and samurai, reflecting Buddhism’s entanglement in political and
military struggles. However, during this time, figures such as Saicho and Kūkai developed the Tendai
and Shingon sects based on their own understanding of Buddhism, marking a deepening trend of
localization and nationalization that gradually distanced Japanese Buddhism from its Chinese roots
[7].
By the Kamakura period, a more indigenous “New Buddhism” entered a phase of full development.
During this era, Minamoto no Yoritomo established the Kamakura shogunate, inaugurating the period
of shogunate rule. Although shoguns and other officials greatly revered the Zen sect imported from
China, prominent Japanese Buddhist thinkers like Shinran and Nichiren drew from their own culture
and interpretations of Buddhist scriptures to create indigenous sects such as Jodo Shinshū and
Nichiren-shū. These localized sects, characterized by their “secularization” and “popularization,”
were more aligned with Japan’s cultural psychology and thus gained widespread popularity among
the common people, playing a crucial role in uniting and empowering Japanese society at large [8].
At the end of the Muromachi period, Japan entered the Warring States (Sengoku) period, a time
of political fragmentation and turmoil. The Shingon and Tendai sects allied with the samurai to seek
protection, while the Jodo Shinshū and Nichiren sects further united the lower classes, such as
peasants, who were devoted to their teachings. These sects formed highly cohesive “religious
kingdoms” during these troubled times, becoming autonomous groups independent of the shogunate,
with self-sufficient economic and military systems. The Jodo Shinshū (also known as Ikko-shū) and
Nichiren sects even launched armed uprisings such as the “Ikko Ikki” and “Hokke Ikki” to protect
their interests, frequently participating in military conflicts. These sects constituted a unique social
force, in some respects similar to the Calvinist groups of 16th-century Western Christianity.
During the Edo period, the Tokugawa shogunate implemented a “closed country” policy, cutting
off the channels of foreign exchange for Japanese Buddhism. Simultaneously, it promulgated the
“Temple Regulations” and enforced the “Temple and Parish System,” which ensured the livelihood
of monks and nuns but imposed numerous legal restrictions on the free development of Buddhism
[9]. As a result, Buddhism in this era saw little theoretical innovation and made few notable
contributions to Japanese politics, society, and culture.
4.3. The New Developments of Buddhism under Political Modernization Since the Meiji Era
Emperor Meiji overthrew the Tokugawa shogunate and implemented the “Restoration of Imperial
Rule,” concentrating state power in the hands of the emperor. From the first year of the Meiji era
(1868), Meiji began the Meiji Restoration, a sweeping reform aimed at modernizing Japan, which

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had fallen behind the Western world due to its isolationist policies. Although the core of these reforms
was “total Westernization,” with a heavy emphasis on adopting advanced Western science, culture,
education, and political thought, Meiji leaned towards Shintoism in religious matters to solidify
imperial authority. In this system, the emperor became the supreme figure, embodying both divine
and political leadership.
Shinto regained its status as the state religion, while Buddhism suffered severe repression.
Numerous temples, Buddhist statues, and scriptures were destroyed. Nevertheless, despite these
setbacks during the early Meiji period, Buddhism, with its over 1,000-year foundation in Japanese
society, continued to exert its influence, never straying far from the center of Japan’s historical stage.
At the same time, new characteristics emerged in the relationship between Buddhism and politics.
In the 22nd year of the Meiji era (1889), Emperor Meiji promulgated the Constitution of the Empire
of Japan, introducing a constitutional monarchy that marked the beginning of Japan’s transition
towards a capitalist democratic system and political modernization [10]. After World War II, in 1946,
Emperor Showa issued a new constitution, led by General Douglas MacArthur, which, while retaining
the emperor and constitutional monarchy, introduced a parliamentary system of responsible
government. This fully symbolized the emperor’s nominal status, and Japan, during the “Second
Wave of Democratization,” completed its transition to political democracy. With political
modernization came the rise of various modern parliamentary political parties.
One such party, the Komeito, was founded in 1964, emerging from the Buddhist organization Soka
Gakkai, which adheres to Nichiren Buddhism. Komeito’s political ideology reflects strong Buddhist
values and promotes the ideology of “Buddhist Democracy.” It is a modern political party with clear
Buddhist characteristics [11], representing the transformation of Buddhist groups under modern
political systems. Komeito has a strong base of support among the petite bourgeoisie, urban workers,
and farmers, and by the late 1960s, it had become the third largest party in Japan’s House of
Representatives. Although it has never held power in Japan, the party has often formed coalitions
with both the long-ruling center-right Liberal Democratic Party and the short-lived center-left Social
Democratic Party, due to Japan’s parliamentary system requiring a majority in the House of
Representatives for governance.
Today, Komeito plays an important role as the “third force” in Japanese parliamentary politics. Its
Buddhist foundation has also fostered friendly relations with China, making it one of the main pro-
China and peace-advocating forces in Japanese politics. The successful development of Komeito
illustrates how political modernization reshaped Buddhism, while also showcasing Buddhism’s
enduring vitality as it adapted to different political transformations. Moreover, it highlights
Buddhism’s significant role in mediating political divisions and fostering national unity.
5. Conclusion
For over a thousand years of its development in Japan, Buddhism has almost continuously
maintained its connection with politics, with mutual interactions, influences, and even alignments.
This characteristic was established when Buddhism, with a clear “political mission,” was transmitted
from the continent to Japan in the sixth century. It has deepened through various political
transformations throughout Japanese history, becoming an important thread running through Japan’s
historical narrative. Buddhism, as a form of social consciousness, arose from a specific social context
and, after long-term development within society, has contributed back to that social context, which is
a historical inevitability from a materialist historical perspective. Moreover, the prominent
manifestation of the “bidirectional effect” between Buddhism and politics in Japanese history is also
attributed to the creative interpretations and developments of Buddhism by Japanese Buddhist elites
and the key decisions and adjustments made by exceptional political figures during historical turning
points.
Japan’s openness as a maritime nation and its proactive national spirit have led to frequent
exchanges with foreign countries and active learning from advanced civilizations (primarily China in

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ancient times and the West in modern times). This is one of the important reasons for the prominent
manifestation of the mutual influence discussed in this paper. When researching Japan’s political,
economic, and cultural stages from ancient times to the present, attention and analysis of the mutual
influence between Buddhism and politics may help researchers clarify the historical development and
find new perspectives on related historical events.
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