Abstract: The Ōbaku school, which represents the third major trend of Zen Buddhism along with Rinzai and Sōtō, appeared in Japan during the Edo period (1603-1868) due to the arrival of Buddhist emigrant monks from China. The article discusses the life of Ōbaku monk named Baisaō who played a decisive role in the development and popularization of the tradition of sencha (brewing leaf tea in hot water) in Japan during the Edo period. This method of brewing tea, popular among Ōbaku monks, which at the initial stage of the development of the teaching was represented by ethnic Chinese, was a reference to the traditions of tea drinking by Chinese intellectuals of antiquity and was actually opposed to Baisaō the existing Japanese tea ceremony. The author concludes that it was familiarity with the teaching of Ōbaku, which personified a corner of Ming China in Japan, that determined the life path of Baisaō associated with the Chinese tea tradition and significantly influenced the formation of the cultural image of the entire epoch - the movement for the popularization of sencha after Baisaō's death took on a truly large scale. It can be said that his active activity in spreading tea culture in Japan, in which Baisaō himself reflected his spiritual ideals, led to the creation of a full-fledged alternative to the Japanese tea ceremony, thanks to which many of his contemporaries and their descendants fell in love with tea drinking again in the spirit of the Chinese sages of antiquity.

Abstract: The Ōbaku School that represents the third major sect of Zen Buddhism along with Rinzai and Sōtō, emerged in Japan during the Edo period due to the arrival of Buddhist monks from China. The article examines the biography of the prominent Japanese Ōbaku monks – Sen no Rikyū and Tetsugyu Doki, which gives a better perspective on the peculiarities of establishment of this school. In light of the Chinese origin and novelty, the Ōbaku teaching initially gained significant popularity in Japan, that adhered to the policy of self-isolation; however, its success is largely the merit of the Japanese followers of the teaching, since the Chinese monks hand neither a command of the language nor permit to travel the country, and this incapable of fully interacting with the local authorities and population. The scientific novelty is substantiated by the absence of special research within the Russian Japanese Studies dedicated to Ōbaku School; therefore, particular attention is given to the works of foreign authors. The conclusion is made that the role of personality greatly contributes to the success of the Ōbaku teaching, since the effective interaction with the government, their financial support, and the growing number of new converts largely depended on reputation and charisma of the prominent Japanese Ōbaku monks Sen no Rikyū and Tetsugyu Doki. They saw a chance to cognize the true Buddhism traditions, which at that time were neglected in Japan. The versatile activity of the monks contributed to surge in the popularity of Ōbaku in Japan, as well as harmonious interaction of the Chinese and Japanese traditions and cultures that left a mark on the unique multifaceted image of the Edo period.

Abstract: This article examines the transformation of the cultural image of Japan of Edo period (1603-1868), associated with the emergence of Ōbaku School – a new movement of Japanese Buddhism, founded by the migrants from China. Special attention is given to the traditional types of art (painting, calligraphy, and sculpture), which brought the new crazes thanks to the Ōbaku artisans. The transformation of these cultural spheres affected by innovations of Ming China, vividly demonstrates the importance of contribution of the Ōbaku art to the development of artwork of Edo period. The scientific novelty is substantiated by the absence in the national Japanese studies of special works dedicated to Ōbaku School as a whole and its artistic legacy in particular; therefore, the author focuses on the studies of English and Japanese language authors. The conclusion is made that despite the isolation from the world, there still was a factor of outside borrowings that significantly affected the spiritual sphere of life of Japanese society. Ōbaku art, brought by the immigrant monks to the Japanese islands, made a sizeable contribution to the formation of the unique picture of Edo culture, turning into such driving motive that led to reforming of the traditional styles of painting, calligraphy, and other arts. Even a brief overview of the Ōbaku art illustrates the importance of its role in establishment of the cultural image of Japan of Edo period.

Abstract: The Edo period (1603-1868) holds a special place in the history of Japan. Despite the fact that since 1641, the Tokugawa Shogunate isolated Japan from the outside world, this period is known for significant transformation in various levels of social life. This article is dedicated to the changes in the religious and cultural spheres of the country during the Edo period based on the example of origination of the Obaku School, new movement of Japanese Buddhism founded by the migrants from China. Particular attention is given to the creative path and biography of Ingen Ryuki (1592-1673) as the founder of the school, who familiarized Japan with the cultural achievement of Ming China. The scientific novelty is defined by the absence of special works dedicated to the Obaku School and its founder in the national Japanese Studies. Therefore, the author focused on the writings of English and Japanese authors. Based on the example of separate aspects of Japanese cultural life, such as calligraphy, the author reviews the magnitude of cultural impact of Ingen Ryuki and his followers. The main conclusion lies in the statement that despite Japan’s isolation and conservative policy of the shohunate, the new cultural ideal borrowed from China and passed on through the monks-emigrants has entwined in the culture of Edo period. The emergence of “Chinese styles” in calligraphy and painting are the vivid illustration of the power of creative heritage of the Obaku teaching, as well as the talent and charisma of its founder.