When did the cultural exchange between Japan and China begin?

Starting from Emperor Xionglue (457-479), the following are the specific contents: Ancient Japanese culture mainly benefited from the absorption and integration of China culture. Japanese absorption of China culture is a long-term historical process in many aspects. Chinese characters and Chinese, Confucianism, statutes and Buddhism are the main contents of Japanese absorption of China culture. It was under the great influence of Chinese civilization that it went through the barbaric stage and entered the stage of civilization in the 4th and 5th centuries (Kiyoshi Inoue: Volume I, page 1). In the Han Dynasty, four counties were established on the Korean peninsula, and a large number of Han Chinese immigrated from Korea (including Gong Yuejun, the first ancestor of Shimadzu family) to Japan. During the reign of Emperor Xionglue (457-479), there were as many immigrants from mainland Japan as18,000. They are disseminators of mainland culture. At the end of the 3rd century, Dr. Wang Renbo of Baekje spread ten volumes of China's Confucian classic The Analects and one volume of Thousand-Character Works to Japan. In the 5th century, Japanese aristocrats were able to use Chinese characters well. In the seventh year (5 13) after the emperor ascended the throne, Baekje was asked to send sinologists who were familiar with Confucian classics to Japan on a regular basis, and then added experts in various fields such as doctor of medicine, doctor of calendar, astronomy and geography, yin and yang and five elements. In the Shoto Kutaishi period (593-62 1), overseas students were sent to China directly, and the Chinese civilization system was fully absorbed, which laid the foundation for the development of Japanese culture. After modernization, Japanese further absorbed China culture. From 630 to 894, Japan sent more than a dozen envoys to the Tang Dynasty, accompanied by many overseas students and Buddhist monks. Among them, Kibi No Asomi Makibi and Tadao Abe are the most outstanding representatives of Japanese students. 17 Kibi No Asomi Makibi studied in the Tang Dynasty. After returning to China, he taught China's laws and regulations in Taixue, from official to right minister. Ma Lu from Abe Middle School went to study in the Tang Dynasty at the age of 65,438+09 and changed his name to Chao Heng. She devoted her whole life to the study of China culture and died in China at the age of 73. He is proficient in sinology, especially in poetry and prose, and has close contacts with such great poets as Li Bai, Wang Wei and Chu Guangxi. In 753, Abe Zhong Ma Lu returned to China and was killed on the way to make a false report. Hearing this, Li Bai was deeply saddened and wrote a poem to mourn: the Japanese dynasty left the imperial capital and set sail around Penghu. Like a bright moon, the sea does not return, and the mood of missing you is like a faint cloud hanging over Yuntai Mountain. In the poem, Li Bai compares the middle road of Abe to the bright moon. The bright moon sank into the sea and the world lost its light. There is no glory in heaven and earth, people cry and worry, and the wind is sad. This shows the position of Ma Lu in Abe in Li Bai's mind. While a large number of Japanese students came to China, many Japanese scholars and monks went to Japan to spread Japanese culture and contributed to the cultural exchange between China and Japan. In the middle of the 8th century, Jian Zhen, a blind monk from China who was over 60 years old, and his disciples came to Japan after many twists and turns. He not only brought Buddhist classics and sinology cultural knowledge, but also founded legalist Buddhism, which made great contributions to the development of Japanese culture and Buddhism. The Japanese people spoke highly of Jian Zhen's contribution: "Zen shines a hundred times, and the moon forbids thousands of villages". In ancient Japan, there was no native language, and Chinese characters were used as notes to write Japanese. The famous Collection of Ye Wan was written in this way, thus becoming the pen name of Ye Wan. It is inconvenient to take notes in Chinese characters. In the 8th century, Kibi No Asomi Makibi, a foreign student, created the Japanese phonography-Katakana by using the radicals of Chinese characters. Since then, Japan has its own writing. Later, the monk Konghai, who stayed in the Tang Dynasty to seek dharma, created the Japanese running script pseudonym Hiragana with Chinese running script. During the Nara period (7 10-789), Japan established an education system that imitated the education system of the Tang Dynasty. The central government set up imperial academy, and local governments set up Chinese studies, including doctors, professors and assistant professors China's laws, classics, phonology, literature, calligraphy and arithmetic. Thanks to writing and schools, it laid the foundation for the popularization and prosperity of culture. Therefore, the cultural climax of Tian Ping (729-748) appeared. At the beginning of the 8th century, Japan has compiled two historical masterpieces, one is Ancient Stories and the other is Japanese History. The first three volumes, from Brandon to Tugu Dynasty, are mainly Japanese, mixed with Chinese, in which ballads and proper nouns are written under the pseudonym of Ye Wan; The last 30 volumes, From Brandon to Emperor Zhitong, are written in Chinese in China's official history genre and are the two oldest Japanese history books. In the period of Heian (794- 1 185), he successively compiled such historical books as Continued Japanese Book, Postscript of Japan, Wendelu, and Three Generations Record, which were collectively called History of Six Kingdoms. There are also some local chronicles, such as Izumo Custom and Sowing Custom. Famous literary works include Huaifengzao and Ye Wan Collection. The former is a collection of poems in the Han Dynasty and a literary work of aristocrats, which was strongly influenced by the poetic style of the Six Dynasties. The latter is the complete works of Japanese poetry (and songs), with a total of 20 volumes. In the middle of the 8th century, tomo no Yakamochi (7 18? -785). It was not until 1 1 century that the current genre was formed. The authors of Ye Wan Collection include people from all walks of life, including nobles, monks, farmers, soldiers and women. Reflects the thoughts and lives of people from all walks of life. During the Heian period (794- 1 185), Japanese culture gradually got rid of the simple imitation of China culture and changed from the so-called "tang style culture" to the so-called "national culture" with Japanese characteristics. The cultural works of this era are rich and varied, including chorus, stories, diaries, essays and so on. There are 20 volumes in The Collection of Ancient and Modern Harmony Songs, and there are 1 100 songs collected by * *, with exquisite writing, skillful skills and beautiful words. After the Kamakura era, samurai became the pillar of society, and Japanese culture mainly reflected the thoughts and life of the emerging martial class, advocating the virtues of samurai, being loyal to the monarch and keeping righteousness, and valuing name over death. The literary works of this period include Collection of Ancient and Modern Harmony Songs, Baoyuan Story, Pingjia Story and so on. Historical works include My Wife's Mirror and Administrative Records of Kamakura Shogunate. /kloc-After the 6th century, due to the development of cities and the strengthening of the independence of famous countries, the secularization and popularization of culture have become increasingly strong. During this period, literature and art not only reflected the brilliance of great names, but also reflected the ideology and living atmosphere of emerging citizens. There have been lively musicals, poems and genre paintings, such as the rise of lotus pavilion, tea ceremony and ink painting. Buddhism was introduced to Japan no later than the beginning of the 6th century. Buddhist karma advocates patience, obedience, lust and kindness. It is a cultural body with rich and lofty cultural connotations. Therefore, after Buddhism was introduced into Japan, it was favored and supported by the ruling class and developed rapidly. During Shoto Kutaishi's regency (593-62 1), he actively supported Buddhism. In his Seventeenth Constitution, he called for "respecting the three treasures" (three treasures: Buddhism, Buddhism and monks) and building monasteries all over the country, so Buddhism developed day by day. However, Buddhism in this period was mainly spread in the upper class such as the royal family and nobles, and it was a private belief. After the reform, countries ruled by law absorbed China culture with all their strength, and many learned monks accompanied them in previous missions to the Tang Dynasty and the DPRK. For example, the second mission was accompanied by more than 20 learned monks, the Buddhist master (Konghai) who founded Japanese tantric Buddhism and the highest monk who founded Tiantai Sect (Fahuazong), all of whom were Japanese monks who accompanied envoys to the Tang Dynasty to seek dharma. In order to better support and reward Buddhism, the emperor's government incorporated Buddhism into state affairs, set up special Buddhist control institutions, appointed Buddhist leaders, stipulated the temple system, and Buddhism became the official religion. Since then, with the support of the government, Buddhism has developed rapidly all over the country. There are Dongda Temple in Pingchengjing (Nara), national temples in local countries, and many famous temples such as Hokkeji, Xiwei Temple and Tangzhaoti Temple. After the disintegration of the country centered on law, the political order was out of control, feudal scuffles were frequent, and social unrest occurred. People are eager to seek spiritual sustenance in Buddhism, so some sects, such as Zhen Zhen Sect, Fahua Sect, Zen Sect and Pure Land Sect, which are popular in theory and simple in method, are widely spread. China's Zen Buddhism is more political and religious because it combines some ideological factors of Confucianism and Taoism. Zen advocates that "the heart is the Buddha, there is no Buddha outside the heart, and there is no intention outside the Buddha", and everyone can "suddenly realize" to become a Buddha only with one heart and one mind. Therefore, after the introduction of Zen, it developed rapidly and became the mainstream school of Japanese Buddhism. After China Buddhism was introduced into Japan, after a long period of development, it broke away from the characteristics of mainland Buddhism in Kamakura era, and Japanese Buddhism became the keynote of Japanese spiritual life, which had a great impact on the development of Japanese culture. Before Buddhism was introduced into Japan, Japanese belief was a Shinto developed from primitive religion, with the worship of natural elves and ancestors as the main content at first. After Confucianism and Buddhism were introduced into Japan, they absorbed Confucian moral concepts and some Buddhist teachings, and gradually formed a polytheistic religious system, claiming to have 8 million gods,15 million gods. Worship Zhao Tianshen as the ancestor of the emperor, publicize that the emperor is the descendant of Zhao Tianshen, and implement hereditary rule according to "God"; The ancestors of the Japanese are gods under the gods in the sky, that is, "natural nation", so Japan is called "the kingdom of gods". The place of worship is called "shrine" or "shrine", and the highest shrine is Ise shrine. Like temples, shrines are big feudal lords who occupy a lot of land and enjoy tax-free privileges. Shintoism retains many remnants of primitive religions, has no systematic classics and complete religious organizations, has low quality, is unable to compete with Buddhism, and is in a state of dependence for a long time. According to the theory of "Buddha follows the Lord", the gods worshipped by Shinto are interpreted as the embodiment of Buddha or Bodhisattva. As the protectors of Buddhism, the Neo-Zen School described the gods of Shinto and the longevity god of Ise Shrine as the incarnation of Buddha. During the Edo shogunate period, Buddhism declined, and Shintoism got rid of its subordinate position and developed independently. Shintoism absorbed some theories of China Neo-Confucianism, emphasized the loyalty to the emperor and monarch, and advocated the establishment of a national order with Shintoism as the ruling ideology. After the Meiji Restoration, in order to consolidate the imperial power, the shrine and Shinto were regarded as national Shinto, and "the jade emperor was integrated" and "the sacrificial officials were integrated" were advocated. The unprecedented development of Shinto became an important ideological weapon of the emperor's rule.