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: The Ōbaku-shū (Ōbaku School) is a new trend of the Japanese Zen Buddhism, which was brought to Japan by the Chinese monks who arrived the islands during the Edo period (1603-1868). The Ōbaku teaching of Chinese origin was an absolute novelty for Japan with its policy of isolationism from the outside world, which at the initial stages led to surge in its popularity. This article examines some peculiarities of the ritual practice and routine of the Ōbaku-shū, which most vividly characterize its connection with the mainland and sparks particular interest of the Japanese population of Edo period.  The scientific novelty is substantiated by the absence of special research in the Russian Japanese studies dedicated to the Ōbaku School, therefore, special attention is given to the English-languae and Japanese-language sources. The conclusion is made that despite the fact that the Ōbaku School eventually did not succeed in revolutionizing the Buddhist community of Japan, it still saw some level of success on the islands. The popularity of the new teaching in many ways was justified by its “otherness”, and “Chinese flavor”. The foreign origin and cultural peculiarities attracted people to the Ōbaku temples. The external decor and exoticism: musical instruments, colorful rituals, Chinese garments, hairstyles, monastery food, etc. formed a peculiar image of the school in the minds of Japanese people, and led to surge in its popularity in the new land.

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.