Japanese national culture is deeply radiated and influenced by Han and Vietnamese cultures. According to the Japanese "Ancient Chronicles" and "Nihon Shoki", Emperor Shenwu (the first emperor), a descendant of the sun god Amaterasu, took the throne on February 11, 660 BC (Western Calendar), and the Book of later Han was called "Uighur Kingdom" and "Uighur Kingdom". In the forty-ninth year of Qianlong (the fourth year of the Japanese kingdom of Tianming, 1784), a golden seal of "King Han Weinu" was unearthed in Japan - the printing surface is square, the side length is about 2.3 cm, the height of the printing platform is about 0.9 cm, and the overall height is about 2.2 cm, and the printing platform is attached with a snake-shaped button with the inscription "Han Wei Nu King", which is now collected by the Fukuoka City Museum in Japan.
Golden Seal of "King of Han Dynasty"
In the second year of Huanglong (230), Emperor Sun Quan of Wu sent the general Wei Wen (?) —231) led more than 10,000 troops to reach Yizhou (present-day Taiwan) - Yizhou and Ryukyu in the Wei and Jin dynasties, because they became vassals of China early, and accepted the advanced Han culture earlier and more comprehensively than the Japanese mainland, and the level of civilization was naturally higher.
By the beginning of the 7th century, the Emperor of Japan began to use China as a teacher. In the 20th year of Zhenguan (646, the second year of The Great Unification of Japan), the 36th Emperor of Japan, Emperor Takatoku (596-654), issued an edict to promote the "Great Reform" - opening the curtain on the "Sinicization of the Whole League" (imitating the establishment of a centralized state in the Tang Empire and comprehensively studying the political, economic, and cultural systems of the Tang Dynasty).
Envoy to Tang Dynasty China in Japan
In the 21st year of Tang Zhenyuan (805), the founding master of the Tendai Sect of Japan, Mo Cheng, and his disciple Yi zhen went to Yuezhou (present-day Shaoxing) to seek the Dharma, and studied tantric teachings under Master Shunxiao of Lingyan Temple. The following year, Zhi Cheng and others returned to China with scriptures such as the Yuezhou Record and the Taizhou Record. In the 22nd year of the Zhenyuan Dynasty (806), the founding master Kukai of the Koyasan Shōgun sect of japan arrived in Yuezhou and submitted to the Yuezhou Jiedu envoy Yamen the "Please Yuezhou Jiedu envoy internal and external documents to enlighten a poem", and was allowed to receive more than 150 volumes of Buddhist studies, medicine, poetry, inscriptions and other classics. After Kukai returned to China, he spread the Buddhist tantras and enlightened the Japanese Eastern Tantric Sect. In the seventh year of Da zhong (853), the Japanese monk Yuanzhen hung up (dā) Yuezhou Dashan Temple, attended lectures on the Lotus Sutra, and visited the temples of Yuezhou. The following year, the Japanese monk Renyun traveled to Yuezhou and stayed at The Great Temple of Tin to seek the Dharma. In the twelfth year of Da Zhong (858), Yuan Zhen returned to China with 441 Buddhist classics and 1,000 volumes. The four families of the "Eight Houses of the Tang Dynasty" in Japan, namely Cheng, Kukai, Yuanzhen, and Yuanren, have all successively sought the Fa in Yuezhou and have had a far-reaching influence in Japan.
The monks are the most clear
It is also worth mentioning that master Kukai was also proficient in calligraphy, and after entering the Tang Dynasty, he studied the style of the "Two Kings" (Wang Xizhi and Wang Xianzhi), which greatly improved - this good relationship was passed down as a good story by the cultural circles of China and Japan. In October 2008, the former residence of Wang Xizhi in Jinting Town, Shengzhou City, held a grand unveiling ceremony of the "Kuhai Yuezhou Monument", and Japanese friends headed by Professor Jing Ciyuan of Koyasan University in Japan visited the ancestors to Shengzhou and attended the unveiling ceremony, opening a new chapter in the folk cultural exchanges between China and Japan.
High Monk Kukai
Vietnam's interaction with Japan is by no means limited to a cultural level. According to historical records, the "Huijian Bronze Mirror", which arose in the early and middle period of the Eastern Han Dynasty, had a smooth front and gorgeous ornamentation on the back, and was sold well at home and abroad. In recent years, the Japanese scholar Mr. Katsumi Kanzaki believed in "On the Relationship between Chinese Bronze Mirrors and Japanese Triangular Edge Divine Beast Mirrors" that the "Triangular Edge Divine Beast Bronze Mirror" found in Japan was cast by craftsmen in the Wuyue region during the Three Kingdoms period or in the late Period of China after they crossed to Japan. In the Sui and Tang dynasties, under the impetus of the envoys of China and Japan, Yuezhou's celadon and secret color porcelain, Yuejiu, copper mirrors, ironware, pewter, Yueluo, rattan paper, Japanese cast tea, etc., sold well in Japan; the techniques of yuedi farming, shipbuilding, steelmaking, winemaking, and sauce making were also increasingly transmitted to Japan.
During the Song and Yuan dynasties, due to the convenience of geography, non-governmental exchanges and trade exchanges between Shaoxing and Japan, which were neighboring countries in the east, were relatively frequent. The economic and cultural mutual and complementary economic and cultural exchanges between the two places are conducive to their respective development and progress.
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Japanese senior monk Yuanzhen went to the Tang Dynasty to seek the Law to pass the customs (2 cases)