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An interesting but very difficult problem is what Zen Buddhism takes place in Japanese culture. The answer to this question is particularly difficult because Zen Buddhism is not and has not been the only religion of Japan, but during the greater part of its long history in this country, it has been closely linked with the Shinto and Confucianism, so that even today, if it is officially separated from Shinto, many Japanese are Shinto, Confucians and Buddhists at a single time. Some authors refer to as the root of Shinto, Confucianism as the branches and leaves, and Buddhism as flowers and fruit of the tree of Japanese civilization (Dumoulin and Heisig 45). This design is not entirely wrong, because it is true that, historically, Shinto comes first, and in the organization of legal institutions and educational Confucianism has played a leading role, and finally the main contribution Buddhism lies in the field of art, philosophy and religion. But since art, philosophy and religion are not only flowers and fruits of civilization, but also in turn become the root and branches of the following steps, Buddhism has been a real part of roots, branches, leaves, flowers and fruits of the tree of life in Japan. In other words, his influence was so profound that there is no aspect of Japanese life that has not been fundamentally changed by it.
Among the major contributions that Japanese Buddhism is life, we must first and foremost that it was a vehicle of the greatest civilization of the continent. This is true not only in its infancy in this country when he was so obviously a way to bring the richness of Korean culture and Chinese, but fell to the Tokugawa period, Buddhist monks and priests have continued to be the principal means by which Japan kept in contact with the rest of the world (Eliot 112). The point can not be overstated, because equally true that Christian missionaries from Europe and America were the apostles of a superior civilization to the backward countries of the world, if the Buddhists were often in Japan messengers of progress and light. In a real sense Buddhism was "Light of Asia, and may not be a part of Asia that it received both Japan (Eliot 115). However, this does not mean that Japan would have remained in the shade if it were not for the religion of Buddha. But Japan's history has been what it was, it is true that Buddhism has been a factor, and the sources of Japanese culture has been directly or indirectly mainly Buddhist.
In the field of art, it is more accurate to say that Zen Buddhism has created some branches of Japanese art that influenced them just that. Thus, Japanese architecture, sculpture and painting are what they are because the Zen Buddhism has done so. Music and poetry have also been influenced, but perhaps to a lesser degree.
While in the field of architecture we were out of wooded hills and valleys of pines Buddhist temples, monasteries and flights of stone steps leading to them, very little of the grandeur or the beauty remains. The average Japanese home seems to be a development of the primitive hut and as a work of architecture can not claim a place very high. What makes it attractive is not an architectural feature, but the cleanliness, neatness and simplicity of the interior, or it may be its picturesque atmosphere. The shrine, too, can not say to a very high rank, although the entrance shrine, Torii, can be regarded as a true work of art. But only when we come to the Buddhist buildings that Japanese architecture can make any claim.
In the field of sculpture in Japan is relatively much richer, and he has many elements of Zen Buddhism. What existed in this art before the introduction of Zen Buddhism can be classified with e.