The Contribution of Buddhist Scholars
toward the Friendship of China and Japan

Yang Zengwen

B

EING geographically close to each other, China and Japan haveshared a history of amicable exchanges for over 2,000 years, which
has had many important influences on the economy, politics, and cultureof both countries. Since the normalization of the diplomatic relationshipof the two countries in 1972, the governments of both China and Japan
have placed great importance on the development of their bilateral relationship, and have continuously developed their good relationship sincethen. In 1998, the leaders of the two countries agreed to a joint declaration to establish the concord for their peace and development. In 2008,
the two countries further reached the Chinese-Japanese joint statementthat promoted a full-scale strategic reciprocal relationship. It upheld alofty long-term goal which aimed to accomplish a peaceful coexistence,a friendship from generation to generation, and a mutually beneficial
collaboration for shared development.1
On the occasion of the academic conference “Modern Society andReligion” co-sponsored by the Institute of World Religions of theChinese Academy of Social Sciences and the Institute of Oriental Philosophy in Japan, I wish to discuss the appropriate attitude andresponsibility of Buddhist scholars in both countries for the sake ofpeaceful coexistence and ever-lasting friendship between both countries from the view of a Buddhist researcher.

I. Buddhism was Once the Important Bond and Bridge of
the Cultural Exchanges between China and Japan
According to the records in the history books of China, exchanges
between China and Japan can be traced back to the Western Han period
in the second century B.C. It was in the first century A.D., during thereign of Emperor Guangwu of the Eastern Han period, that China andJapan began their direct exchanges. Then, during the Wei dynasty of theThree Kingdoms in the third century, there were frequent exchanges
between the dynasty and the Yamatai-koku of Japan. Since the fourth
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century, the unified Yamato dynasty of Japan has maintained close contact with the Southern dynasties of China. During the periods of thethree dynasties of Song, Qi, and Liang, there were as many as twelve
exchanges of diplomacy and imperial correspondence between the twonations.2
Since then, throughout the time of the following dynasties, such as
Sui and Tang, the exchange between China and Japan was continuously
developed through promoting an exchange in various areas of both governmental and non-governmental levels, such as economics, politics,
culture, and religion. These multi-aspect exchanges created deep andfar-reaching influences in the society, history, and cultures of the twocountries.
Among these cultural exchanges between China and Japan during theancient time periods, we should note that Buddhism had once played an
important role as a bridge and bond. According to the chronologicalrecord of Japan, during the mid-sixth century, Buddhism was transmitted to Japan via two channels—governmental officials and non-governmental agents. When Prince Shotoku (574–622) was a Regent during
the reign of Empress Suiko and implemented new policies, Buddhism
was already very popular. Prince Shotoku enthusiastically brought theadvanced culture from the Chinese continent- and strengthened the centralized polity through establishing the “Twelve Levels of Cap Rank”
system, which allowed the Emperor to appoint retainers of different
ranks for official posts in order to weaken the hereditary clan system,
which previously controlled the imperial court. He also promulgated the“Seventeen-Article Constitution,” which included both political and ethical principles and demanded all subjects pledge loyalty to the Emperor.
It proposed that “Harmony is to be valued.” and “make decorous behavior their leading principle.” With this constitution, which stipulated thata subject should “sincerely reverence the three treasures,” Prince
Shotoku strongly promoted Buddhism, as he considered the establishment of Buddhism as the fundamental guideline to rule the state and toeducate the subjects. It continues as follows:“The three treasures, viz. Buddha, the Law, and the Priesthood, are thefinal refuge of the four generated beings (the classification of all living
beings in Buddhist cosmology, such as the womb-born, egg-born, moisture-born, and metamorphosis-born), and are the supreme objects offaith in all countries. What man in what age can fail to reverence thislaw? Few men are utterly bad. They may be taught to follow it. But ifthey do not betake them to the three treasures, wherewithal shall theirTHE CONTRIBUTION OF BUDDHIST SCHOLARS

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crookedness be made straight?” (W.G. Aston, trans., Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, 2 vols., London:
Keagan and Co., 1896, pp. 128–133.)

This clause means that Buddhism is the final resort for all living beings,
the highest principle of the state, which a subject should universally
revere. In other words, this quote indicates that Japan should also uphold
Buddhism as fundamental to ruling the state and teaching its people.
During this time of the greatest flourishing of the Sui dynasty, Prince
Shotoku sent emissaries to Sui and established official diplomatic relationships with the country. Students and priests were sent twice to Sui tostudy and they directly brought Buddhism and other elements of culture,such as politics and education, back from China. According to statistics
in Nicchu Bunka Koryu shi (The History of Japan-China Cultural
Exchanges) by Yasuhiko Kinomiya (Chinese translation: Ri-Zhong Wenhua Jiaoliushi by Wu Shenien, Beijing: the Commercial Press,1980),
the names of thirteen visiting scholars (rugakusho) and priests arerecorded as those who were dispatched to China during the Sui dynasty.
Among them were eight priests, who comprised about 62% of thetotal number. They stayed in China for as long as 15 years, 24 years, andsome even more than 30 years. Although they were Buddhist priests,
they had not only mastered advanced levels of Buddhist studies, but had
also had acquired a systematic knowledge of Confucianism, politics, thelaw, culture, and education in China.
When Emperor Kotoku of Japan assumed political power in the year
645 and appointed key retainers for administrative positions, he appointed a learned priest Min (Somin) and a returned visiting scholar Takamuko no Kuromaro, who had stayed in Sui Tang for 25 and 32 years
respectively, as the national academicians (kunihakase), and he implemented reformative measures to follow the political system of the Sui
Tang dynasties. He established a centralized government during his
reign, with the Emperor as the summit of the state system; under theEmperor there were two major ministries, eight governmental departments, and one administrative inspection office (gyoshidai).
During this time, Buddhism had been placed in an important position,
and was further propagated. In order to adjust to the swift spread of
Buddhism, the Japanese government had followed the examples of the
Worship Department (Chongxuanshu) in the Office of Rites (Honglusi)of the Sui dynasty, and the Religious Department (Cibu) in the Ministryof Rites (Libu) of the Tang dynasty, which administered both Buddhism
and Daoism. The imperial court administration in Japan set up the158

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Office of Monastic and Foreign Affairs (genbaryo) in the Department ofCivil Affairs (jibusho) and constituted the Law of Priest and Nun(soniryo) to strengthen its control and management of the Buddhist
community. During this reformation, the returned visiting scholars andlearned priests who had studied in Sui Tang China played importantroles.
From the second year of Japanese Emperor Jyomei (630 A.D.) to thesixth year of the Kanpyo era of Emperor Uda (894 A.D.), altogether 19
missions were sent to Tang China; since three of the deployments wereabandoned for unknown reasons, sixteen missions were actuallydeployed. When the missions were sent to Tang China, visiting scholars(rugakusho) and priests were also sent to travel together to Tang for further studies. According to the statistics in the previously mentioned
work, the Nicchu Bunka Koryu shi by Kinomiya, among the total 138
emissaries who entered Tang China from Japan, 105 were priests, whichis as much as 76% of the total and was much more than the number oflay visiting scholars. As marine technology advanced, the number of
trade vessels of China, Silla and Japan sailing between China and Japanbegan increasing.
Priests in both China and Japan also sailed on the trading vessels traveling between the two countries. During the Nara period (710–794) ofJapan, the six Buddhist schools: Sanron (Three Treatises) school, Jojitsu(Establishment of Truth) school, Hosso (Dharma Characteristics)
school, Kusha (Dharma Analysis Treasury) school, Kegon (Flower Garland) school, and Ritsu (Precepts) school were brought to Japan from
China, either directly or through the Korean peninsula, and they established the foundation of the later development of Buddhism in Japan.
During the Heian period (794–1185), many Japanese priests entered into
Tang China to learn about the Tiantai school and Tantric Buddhism.
After Saicho (767–822) and Kukai (744–835) returned to Japan, they
established the Tendai (Tiantai) school and Shingon (Tantric) school ofJapan, respectively, which became the most influential Buddhist schools
during the Heian period. Cultural exchanges between China and Japannot only promoted the widespread development of Buddhism in Japan,
but also introduced the politics, economics, literature, philosophy, history, architecture, art, and medicine, among others, of China to Japan.
In the Kamakura period (1192–1333) in Japan, Buddhism as an originally foreign religion became fully assimilated into Japan, and Buddhist
schools that included distinctive Japanese characteristics, such as the
Jodo (Pure Land) school, the Jodo Shin (True Pure Land) school, the Ji(Time) school, and the Nichiren school, were established one after theTHE CONTRIBUTION OF BUDDHIST SCHOLARS

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other. The founders of these Buddhist schools had never been to China,
but they established their own schools based on their interpretation ofChinese Buddhist texts, as well as of the commentaries by Chinese Buddhists, corresponding to the social circumstances of Japan and the psychological need of the people for religion. At the same time, the Hosso,
Tendai, and Shingon schools were also gradually taking a similar routeof assimilation.
Moreover, the Rinzai school and the Soto school of Zen, Chan in Chinese, which were transmitted from the Song Yuan dynasties of China,
spread swiftly under the great support of the Kamakura Shogunate andthose in the Samurai class. As the Zen priests of the Song Yuan dynasties were all proficient in Confucianism, they played an important role in
the propagation of the Song studies (Neo-Confucianism by Cheng Yi
and Zhu Xi) in Japan.
The Buddhist cultural exchanges between China and Japan continued
throughout the Ming Qing dynasties, and continued further during modern times. It was mostly Zen priests who were the main and assistantenvoys of the tally (kango) trading between Japan and the Ming dynasty.
They also engaged in Buddhist or other cultural and art exchanges during their stays in China. At the time of the late Ming and the early Qing
dynasties, the high priest Yinyuan Longqi (1592–1673) of the Linji
school (the Chinese counterpart of the Japanese Rinzai school),
responding to an invitation, visited Japan to spread Buddhist teachings.
He then established the Obaku school in Japan, while restoring the existing Rinzai and Soto schools. At the same time, he introduced Ming
Qing culture to Japan.3
Even in ancient times, the cultural exchanges between China andJapan had been bilateral. The Japanese priests who studied abroad in
China had introduced Japanese history, culture and customs, among
other things, to the Chinese people during their stay in China while
seeking Buddhist teachings. Japanese priests exchanged what they hadlearned about Buddhist teachings with Chinese priests on various occasions. Some of the Japanese priests who studied abroad even donatedtheir assets in support of renovating and constructing temples in China.
Japanese Buddhist circles, in turn, had presented gifts, such as Buddhist
scriptures which had been lost in China, to their Chinese counterparts.
Here are a few well-known examples: Ennin (794–864), as a successorof Saicho, entered Tang accompanied by Ensai to seek Buddhist teachings. Encho, a head abbot of Mount Hiei at that time, asked Ennin tobring a letter with 30 questions concerning the Tiantai doctrines to thepriests of the Guoqing Temple on Tiantai Mountain. After entering into

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Tang, because Ennin’s title was “gengakusho (a priest who is supposed
to return in the same boat in which he came),” he was not able to go to
Tiantai Mountain. Therefore, it was Ensai who brought the letter of thequestions to Tiantai Mountain and obtained the answers, one of which is
extant, the Direct Answers of the Thirty Questions. Thereafter, Enchin(814–891) entered Tang to seek Buddhist teachings. While he was visiting Tiantai Mountain, he contributed funds to re-construct the tomb ofMaster Tiantai Zhiyi and the Main Hall of Guoqing Temple. He alsorenovated the monastic residence, which Saicho had originally built in
the Temple. There is a tablet, “Japanese Monastic Residence of Great
Virtue in Tiantai Guoqing Temple,” autographed by Enchin.
Having learned that many of the texts of the Tiantai school were lost,
Emperor Qian Liu of Wuyue of the Five dynasties dispatched people to
Japan with gold to purchase the copies of the texts extant in Japan. In
the first year of the Yongxi period (984) of Emperor Taizong of theNorthern Song dynasty, Chonen and others entered Song. They paid
tribute and offered the texts, “Shikiin ryo (Regulation of Officials)” and“Nihon nendaiki (Chronological Records of Japan),” one volume each,
introducing the history, natural conditions, and cultures of Japan. The
explanation regarding Japan includes the information that there were
five zones, seven areas, three islands, altogether 3,772 cities, 414 posts,
883,329 kacho (men liable to taxation); the Emperor’s lineage was of
one inheritance, already handed down for 64 generations.
Based on this “Nihon nendaiki,” Yang Yi wrote the “Riben zhuan (theRecord of Japan)”, which was a succession of “Songshi Ribenzhuan (theRecord of Japan in the Chronology of Song)” compiled during the Yuan
dynasty. Eisai (1141–1215), the first person who initially spread the
Rinzai (Ch. Linji) school in Japan, had financed three million (a monetary unit unknown) to repair the Sanmen Gate and the Corridor of the
Wannian Temple of Mount Tiantai during his stay in the Song dynasty.
He had also renovated the Guanyin, Dabei, and Zhizheta monasteries.
After returning to Japan, Eisai sent people to deliver giant lumber logs
and assisted the Zen master Haichang of the Tiantong Temple inrebuilding the Pavilion of the Thousand Buddhas which was originallybuilt by Hongzhi Zhengjue (1091–1157). During the Yuan dynasty, theJapanese priest Shogen (1305–1374), who lived in China for as long as
21 years, was once the high priest of the Shaolin Temple. Having a fluent and elegant command of the Chinese language, Shogen accepted theinvitation to write an epigraph on the pagoda for Fazhao, the former
abbot of the Shaolin Temple. He also wrote an epigraph of the stonemonument for the Zen master Xian. In the seventh year of Hongwu

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161(1374) of the Ming dynasty, Japanese Zen priest Musho Tokushi(?–1429), accompanying Sen keibun, an emissary of Japan, entered
Ming. He inherited the Buddhist lineage from the Zen master Quanshi
Zongle at the Tianjie Temple in Jinling. He later became the abbot of theDasui Temple in Chengdu. After being recommended by Yao Guangxiao (Daoyan), who was revered by Emperor Hongwu of the Ming
dynasty, Musho tokushi, then, became the abbot of the Tanzhe Temple(Longquan Temple) in Beijing in the tenth year of Yongle (1412) andcontinued for almost 19 years, until his passing. He made outstanding
contributions to the construction of the Tanzhe temple. In modern times,
Japan has applied Western research methods to the study of Buddhism
and accomplished numerous achievements.4 These achievements, aswell as the Buddhist texts that were once lost in China, were continuously passed back to China, creating significant influences in Buddhist
studies, along with the notable research works in humanities in China.
In short, Japan also made important contributions to the development of
Buddhist culture in China.
From the above introduction, one can see that although Buddhism
played an important role as the bond and bridge in cultural exchanges
between China and Japan during ancient times, its influence was not
limited to the Buddhist community, but it has also exerted far-reachinginfluences in social politics, economics, and culture.

II. The Close Ties between Chinese and Japanese Buddhism
Buddhism in Japan is a transplant and a form of development of Buddhism in China, so naturally there exists a very close kinship between
the Buddhism of the two countries. In today’s Japan, where Buddhism
has already been introduced for 1,400 years, what is the current situation? In 2007, Japan’s population stood at 127,288,419. According to
the 2007 Shukyo Nenkan (Religious Yearbook) of the Agency for Cultural Affairs of Japan, 106,817,669 were Shinto believers; 89,177,769
were Buddhists; 3,032,239 were Christians (including Catholics andProtestants); and 9,817,752 were believers of various other religions(religious groups established by absorbing Shinto, Buddhism or otherreligious elements, yet not belonging to the denomination of any ofthese religions). As there were people who concurrently practiced morethan one religion or were duplicated in the statistics, there were
208,845,429 religious believers in the entire country, which far exceeded
the total population of the entire country. According to this statisticalreport, the largest group of followers in Japan belongs to Shintoism, the162

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next group is Buddhism, followed by the “various groups” of Japanese
new religions (Tenri-kyo, Ennou-kyo, Seicho-no-ie, Sekai-Kyusei-kyo
and so forth), and the last one comprises the various sects of Catholicism and Protestantism. From the aspect of professional preachers(teachers), Buddhism has the most, 313,659 persons, followed by the“various (religious) groups” with 223,831 persons.5
Currently, existing Buddhist schools in Japanese Buddhism include:
Tendai-line schools, Shingon-line schools, Jodo-line schools (which
includes the Shin schools), Zen-line schools (including the Rinzai
school, the Soto school and the Obaku school), Nichiren-line schools,
Nara Buddhist-line schools (including the Ritsu school, the Hosso
school, the Kegon school and so forth). These schools also include the
new religions relating to Buddhism. The new religions relating to the
Nichiren school whose memberships were over one million people were
Reiyu-kai, Busshogonen-kai, Risshokosei-kai. However, Shukyo Nenkan
did not include the statistics of Soka gakkai which is said to have overten million members.
From the aspect of the history, lineages, texts, and teachings of these
Buddhist schools in Japan, one should say that they all have very close
kinship with Buddhism in China. While they each have their own
respective, distinctive characteristics, they possess the same or similarelements as Chinese Buddhism. For example, both the Tiantai School ofChina and the Tendai School of Japan which regarded Master Tiantai
Zhiyi as the founder, and Tiantai mountain as the founding temple,
embraced the Lotus Sutra as well as Zhiyi’s three major works: Great
Concentration and Insight, The Profound Meaning of the Lotus Sutra,
and The Words and Phrases of the Lotus Sutra. The Shingon school
reveres Vajrasattva- Nagarjuna- Nagabodhi- Vajrabodhi-Amoghavajra
and so forth, as great patriarchs, and regards the Mahavairocana Sutra
and the Vajrashekhara Sutra as their primary texts, and the Daxingshan
Temple and the Qinglong Temple in Xian as their founding temples. The
Jodo schools regard Tanluan of Northern Wei, Daochuo, Shandao of theTang dynasty as the patriarchs, and the Shanxi Xuanzhong Temple andthe Xian Xiangji Temple as their founding temples. The Rinzai Schoolof Zen regards Linji Yixuan as the patriarch, and the Linji monastery in
Zhengding in Hebei province as its founding temple. The Soto school
regards Liangjia of Dongshan and Benji of Caoshan together with Daoying of Yunju during the Tang dynasty as patriarchs, and Dong mountain,
Cao mountain, and Yunju mountain in Jiangxi as its founding temples.
The Obaku school (which originally belonged to the Rinzai school),
regards Yinyuan Longqi who immigrated to Japan during the end of theTHE CONTRIBUTION OF BUDDHIST SCHOLARS

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Ming and the beginning of the Qing dynasties as the founder, and the
Huangbo mountain Temple at Fuqing in Fujian province as its founding
temple. As for the Ritsu school in Nara, they regard Jianzhen (Jp. Ganjin) of the Tang dynasty as the founder, and the Daming Temple inYangzhou as their important temple. The Kegon school regards Fazangof the Tang dynasty as the founder, the Avatamsaka Sutra as its fundamental sutra, as well as Fazang’s “Delving into the Profundity of the
Flower Garland Sutra,” and “The Five Teachings on the Flower Garland Sutra” as important doctrinal texts. Even though Nichiren, founderof the Nichiren school, had never been to China, he absorbed and fully
utilized the subjects and concepts of the Tiantai school, such as the classification of Buddhist teachings, “True Aspect,” the Lotus Sutra’s “theoretical teachings” and “true teachings,” and established a doctrinal system whose core existed in the title of the “Lotus Sutra.” Therefore, theNichiren-line schools regard the Caodong Temple in Xian, a temple inwhich Kumarajiva, the great translator of the Lotus Sutra from Sanskrit
into Chinese, had once lived, as their important temple. Buddhism inboth Japan and China belongs to the Chinese systematization, and theBuddhist texts used in various Japanese Buddhist schools are mainly
Chinese translations. Of course, in turn, sutras translated into Japaneseare also available and prevalent.
Therefore, we can say that to this day the close kinship between Buddhism in both China and Japan did not break off, but still firmly exists.
Buddhism is not only a religion connecting both China and Japan, but it
is also a part of the formation of the traditional culture of the two countries. Therefore, Buddhist culture has been a great influence in the various strata of the societies of the two countries. This is one of the very
important foundations necessary to develop the good-neighbor relationship between the ordinary citizens of China and Japan for generations to
come.

III. The Significance of Contemporary Buddhist Cultural
Exchanges between China and Japan
Since ancient times, both China and Japan have continued an amicableexchange and a bilateral relationship. Although this relationship was
gravely damaged by Japan’s military government and its invasion ofChina in the last century, after the war, especially after resuming the
diplomatic relations between China and Japan, the relationship has gradually recovered. And, a new form of good-neighbor friendship has been
established under the principles of mutual respect for sovereign rights

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and territorial integrity, mutual non-aggression, mutual non-interferencein each other’s internal affairs, as well as bilateral and peaceful coexistence. The exchange between the two countries relating to economics,
politics, and culture has developed continuously, and has been a criticalinfluence in the establishment of business, finance and trade, science andtechnology, and even the national economy and the people’s livelihoodof both countries.
In today’s world, because of China’s swift and peaceful rise, both
China and Japan have come to be among the world’s powerful nations,holding important responsibility and influence towards peace, stability,and development in the Asian-Pacific Region and even to the world. The
Chinese-Japanese relationship is one of the most strategically meaningful relationships among all the bilateral relationships of China’s foreign
relations.
Statistics from the Chinese Ministry of Commerce showed that until
2006, Chinese-Japanese trade achieved 207.36 billion in US dollars.
According to the statistics from Japan’s Ministry of Finance, although
Chinese-Japanese trade decreased by 0.3% in 2008, when comparedwith the previous year, it still reached the amount of 27.7836 trillion
Japanese Yen. For eleven consecutive years Japan was China’s largest
trade partner. However, since 2004, Japan declined to the third largest
trade partner, following the European Union and the United States ofAmerica. Yet, to this day, China still remains as Japan’s largest trade
partner. Moreover, Japan is China’s second largest source of foreign
investments. In 2007, there were 1,914 direct investment projects. Until
the end of 2007, the accumulated investments in China came to 39,628
projects, amounting to a total of 61.72 billion in US dollars. The
Japanese government promised to offer a loan of about 3316.486 billion
Japanese Yen (about 33 billion US dollars). By September 2007, China
had utilized about 2520.733 billion Japanese Yen of the loan on 255 special construction projects. Among the utilized loans from foreign governments to China, Japan is credited with as high as 50% of the loans to
China.6
Since the normalization of diplomatic relations between China andJapan, especially after China implemented its Reform and Open Policy,
exchanges between the Chinese and Japanese governments and all kindsof non-governmental institutes in both countries have developed in allareas, which has brought tremendous achievements in research in theareas of natural science, humanities, social science, sports, education,
literature and art, medicine and so forth. Exchange students in both
China and Japan played an important role in promoting mutual under-

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standing and common development in both countries. From 1978 to theend of 2007, there were 1.21 million Chinese students studying abroad;
among them were a total of 900,000 students who went to Japan.
Japanese students who studied in China also constantly increased. By
2004, the total had reached over 100,000 students.7 Taking up positionsin industry, agriculture, commerce, trade, education and various levelsof governmental departments, students who returned to China fromJapan have contributed tremendously to the various developments ofChina, and have also performed a positive role in further strengthening
the good-neighbor relationship between China and Japan. One can seethat the relationship between the two countries has become so close thatthe continuation of this relationship creates fundamental benefits forboth of the countries and for of the people of China and Japan. As Chinese Premier Wen Jiabao declared in his speech “For the Sake of
Friendship and Collaboration” at the National Diet of Japan in April
2007: “China and Japan, if in peace, they will be mutually beneficial, if
against each other, they will cause damages on both sides. To actualize
the good-neighbor friendship of both countries from generation to generation is totally in accord with the trend of history and the wishes of thepeople of the two countries. It is also the ardent expectation of Asianand international societies.”
While, generally speaking, the relationship of the two countries seems
to have obtained unprecedented development since the recovery of the
diplomatic relationship between China and Japan, we should point out
that there were times when a certain amount of twists, turns, and difficulties have come to the surface concerning the viewpoints about theprevious Japanese invasion of China (such as during official visits by
Japanese administrative leaders to the Yasukuni Shrine). In addition,
there have been frictions relating to the territorial land and waters, andeconomy and trade. These difficulties have caused damages to the feelings and mutual trust of the people of both countries, bringing negative
effects to the multiple aspects of association and collaboration of bothcountries.
This impels people to realize that the focus on only expanding only
economic and business trading exchanges is insufficient; we must
expand the cultural exchange of the two countries through continuously
widening academic exchanges in the humanities in order to increase
heart-to-heart communication and to promote mutual trust and friendship between the peoples of the two countries. In his article “Don’t use
misunderstanding to cover up the issues of China and Japan,” Chinese
scholar Lui De said,

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THE CONTRIBUTION OF BUDDHIST SCHOLARS“The foundation of the sense of the people in China and Japan towards
each other is not solid; therefore, the relationship is unstable. As such,
one should advocate multi-dimensional exchanges between the twocountries; that is, the exchange of culture, art, education and other areasof both parties should be regarded as highly as economic exchange.
…Humanistic political diplomacy must place importance in cultural
exchange. Promoting the Chinese-Japanese relationship requires
formidable political power to propel the two wheels of economy andculture. These two economic giants need intense cultural inspirations.
Therefore, politicians of both sides should all give more attention to thecultural exchanges between the two countries. Only by acting in thisway will we be able to actualize a balanced development of relationships between the two countries.”8

I agree with this viewpoint. On 7th of May last year (2008), President
Hu Jintao of China, and Japanese Prime Minister Yasuo Fukuda signed
the “China-Japan Joint Statement on All-round Promotion of Strategic
Relationship of Mutual Benefit” in Tokyo. This historically significant
joint statement proposed the establishment of an all-round strategic
bilateral relationship between the two countries through the frameworkof dialogue and cooperation in the following five aspects: (1) Enhancemutual political trust, (2) Promote cultural and people-to-people
exchanges to enhance friendship between the two peoples, (3) Enhancemutually beneficial cooperation, (4) Work together for the developmentof the Asia Pacific region, and (5) Work jointly to address global issues.
In considering the above, the second point clearly states as follows:“The two sides affirmed that increasing mutual understanding andfriendship between the two peoples, especially between the young people, is conducive to consolidating the foundation of Chinese-Japanesegenerational friendship and cooperation. To this end, the two sides madethe following decisions: Carry out extensive exchanges between the
media, twin cities, sports and non-governmental groups of the two countries, and promote diversified cultural and academic exchanges; Make
sustained efforts to carry out youth exchanges.”
According to this statement, there are great prospects in the launchingof many different kinds of cultural exchanges, with multiple channels
and multiple levels, between China and Japan, all of which possessmuch room for broadening activities. I consider it is natural that they
will include among them the exchanges of Buddhist culture.
History has proven that the mutual understanding and sense of
closeness between the peoples of the two countries has already been

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promoted through the exchanges of Buddhist culture between China
and Japan. It also means that promoting the exchange of humanities
and social science, including Buddhist studies, will further support
continuous economic and political exchange, as well as providing abroader range of cultural exchange for the mutual trust, friendship,and strong vitality of the people in both countries.

IV. Chinese-Japanese Buddhist Scholars Should ContributeMore for Developing Friendship from Generation toGeneration of the Two Countries
To sum up the above, in the long course of the history of cultural
exchange between China and Japan Buddhism had once played a very
important role, and there is a close kinship between Buddhism in thetwo countries. In contemporary times when both countries are promoting an all-rounded strategic, mutually beneficial relationship to actualize
the amicable coexistence from generation to generation, as well as abilateral relationship, ceaselessly advancing the Buddhist cultural
exchanges between the two countries is an important link, which stillholds practical and positive significance.
Such being the case,to what meaningful things can the China-Japan
Buddhist scholars contribute? I would like to propose the following
points for your consideration.
(1) To increase the research on the history of Buddhism in China andin Japan, and to introduce the history of transmitting and developing
Buddhism in both the countries since ancient times through writing
about various related topics, such as the comprehensive, as well as the
specific time-period history of Buddhism in China and Japan, and thehistory of the Buddhist cultural exchange between the two countries.
There should also be consideration in commending the people who havecontributed to the history of the Buddhist cultural exchanges of the twocountries and their remarkable achievements. Among them are those
who traveled from China to Japan to propagate Buddhist teachings, suchas Jianjin in the Tang dynasty, Daolung, Zhoyuan of the Song dynasty,
Yinyuan of the end Ming dynasty and those who traveled from Japan to
China to seek Buddhist teachings, such as Saicho, Kukai, Ennin,
Enchin, Eisai, and Dogen. Through these literary works, scholars in
China and Japan can help the people of the two countries to have a better understanding of the status of Buddhism in the ancient history ofChinese-Japanese cultural exchange, as well as of the close kinship of

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Buddhism in the two countries, and can contribute to the furtherance of
mutual understanding and friendship between the people of these twocountries.
(2) To conduct academic exchange, such as to jointly organize a
Chinese-Japanese Buddhist Academic Conference and to exchange
academic papers of various kinds of expertise. This can impel the
Buddhist cultural research and academic level to further advancement,
and also offer opportunities to expand a direct exchange of the scholars of both countries, which will open the path for continuing development of academic exchanges of the two countries. One of the examples that obtained extremely good results was the Chinese-Japanese
Buddhism Academic Conference jointly organized by the Institute ofWorld Religions of the Chinese Academy of Social Sciences and by
the Chugai Nippoh of Japan. It has already been conducted ten times
and there were in total over a hundred participants who shared theirpapers on extensive propositions. Moreover, there was the academic
conference jointly organized by the Institute of World Religions in
China and the Institute of Oriental Philosophy in Japan and the academic conference concerning “Buddhism of Dun Huang” that was
jointly organized by the Buddhism Research Centre of the Chinese
Academy of Social Sciences and both the Zen Institute of theKomazawa University and the International Research Institute for Zen
Buddhism of the Hanazono University in Japan. Furthermore, thetwelve sessions of Chinese-Japanese Buddhism Academic Exchange
Conferences jointly organized by the Research Institute of the Buddhism Culture of China under the Buddhist Association of China andthe Bukkyo University of Japan and the three sessions of ChineseJapanese Buddhist Studies Conferences which gathered ChineseJapanese scholars by the invitation of the Renmin University of China,
all obtained successful results and contributed to the promotion ofresearch on Buddhism and enhanced the friendship between the scholars of both countries. We should bring about the means to continue
holding such academic conferences in the future.
(3) To facilitate both Chinese and Japanese scholars’ reciprocal visits
through Governmental or non-governmental channels, which includes
visiting and attending seminars at universities or research institutes ofthe other country in order to collect research materials or write academic
papers and organize joint research projects. After China implemented
the Reform and Open Policy, a number of scholars have received subsidized funding from organizations, such as the Japan Society for the Promotion of Science and the Japan Foundation, to conduct research inTHE CONTRIBUTION OF BUDDHIST SCHOLARS

169

Japan, which will promote the studies of the history of Buddhism inJapan, as well as the studies of Buddhist culture and art. At the sametime, there are also many Japanese scholars who went to China to carryon their research about Buddhist culture.
(4) To continue and to expand student exchanges in the two countries. Both Japanese and Chinese Buddhist scholars should mentor theexchange students of the two countries in both undergraduate and graduate levels whose major is Buddhist studies. The Buddhist scholars
should make an effort to promote the next generation of scholars whoare capable of carrying on and developing studies of Buddhist culture inboth countries.
The first decade of the 21st century is about to end. We believe thatthrough the joint endeavors in all fields of the two governments of China
and Japan, we definitely can establish a strategic bilateral relationshipbetween the two countries, and bring to fruition our lofty goals of peaceful co-existence, ensure friendship from generation to generation, andfurther mutual development through cooperation. Through working on
advancing the studies of Buddhist culture, we believe that the scholarsof Buddhism in both China and Japan will be able to contribute not only
to the prosperity and happiness in both countries but also to the peace,harmony, and development of Asia and the world.
July 4th, 2009 at an official residence in Huaweixili, Beijing
Notes
According to the Xinhua News report, President Jiang Zemin of the People’s
Republic of China went on an official State Visit to Japan by the invitation of theJapanese Government from 25 to 30 November, 1998. On 26th November, he met with
Prime Minister Keizo Obuchi of Japan and issued a joint declaration “On Building a
Partnership of Friendship and Cooperation for Peace and Development (China-Japan
Joint Declaration).” During his State Visit on 6 to 10 May, 2008 to Japan, President ofChina Hu Jintao signed the “China-Japan Joint Statement on All-round Promotion ofStrategic Relationship of Mutual Benefit” with Prime Minister of Japan Yasuo Fukuda
on 7th May, 2008.
2
See “the Records of Wo” in Houhan Shu (the History of Houhan), “the Records of
the People in Wo” compiled in the History of Wei in Sanguozhi (the Records of Three
Kingdoms), and “the Record of Wo” in Song shu (the History of Song) and Liang shu(the Records of Liang), etc. These descriptions are included in Zhongri guanxisi jiliao
huiben (the Compilation of the Materials for China-Japan Relationship) edited by Wang
Xiangron and Xia Yingyuan, Zhonghua Publisher 1984.
3
See “the Records of Wo” in Houhan Shu (the History of Houhan), “the Records of
the People in Wo” compiled in the History of Wei in Sanguozhi (the Records of Three1

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THE CONTRIBUTION OF BUDDHIST SCHOLARS

Kingdoms), and “the Record of Wo” in Song shu (the History of Song) and Liang shu(the Records of Liang), etc. These descriptions are included in Zhongri guanxisi jiliao
huiben (the Compilation of the Materials for China-Japan Relationship) edited by Wang
Xiangron and Xia Yingyuan, Zhonghua Publisher 1984.
4
See the related chapters of Riben fojiao shi (The History of Japanese Buddhism) by
Yang Zengwen, and sections 13 &14 of Yang Wengong tanyuan (the Discussion of
Yang Wengong) recorded by Song Huangjian, arranged by Song Yang, Shanghai Guiji
Press 1993. Also, see “the Record of Japan” in Songshi (the History of Song); “Japanese
Priest who wrote an epigraph in China” by Kamata Shigeo in Japan in Zai Zhongguo
zhuanxie beiwen di Riben seng (the Collection of Papers in the Academic Conference of
Buddhist Studies in China and Japan) edited by Yang Zengwen and Kamata Shigeo, The
Chinese Academy of Social Sciences Press 1997; and “the Record of Deshi” in Buxu
gaozeng zhuan (the Supplemental Sequential Hagiography) Volume 15.
5
Shukyo Nenkan (A Yearbook of Religion 2007) edited by Japan Agency for Cultural Affairs, Gyosei Publisher 2008
6
Statistics mainly quoted from The People’s Republic of China Ministry of Commerce website; report from Sina website 9th January, 2007; The China-Japan Year 2006
Trade Report in Sohu website; “Current situation and a prospect of development ofChina-Japan Relationship in 2008” reported in Baibu Zhidao wang website on 7th
December, 2008.
7
Based on the reports, such as the Aoji Study Abroad website of China Ministry of
Education, Study Abroad website in Liuxue Services Center.
8
Recorded “Can Kao Xiao Xi” in China on 26th June, 2009.