The Idea of “Sacrificing One’s Life and Forsaking One’s Child” in Classical Literature—With a Focus on the Connotative Meanings of Filial Piety and Self-Sacrifice

Araki Hiroshi

Sep. 2024

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Araki Hiroshi. The Idea of “Sacrificing One’s Life and Forsaking One’s Child” in Classical Literature—With a Focus on the Connotative Meanings of Filial Piety and Self-Sacrifice[J]. International Comparative Literature, 2024, 7(3): 9-40.

Citation:

Araki Hiroshi. The Idea of “Sacrificing One’s Life and Forsaking One’s Child” in Classical Literature—With a Focus on the Connotative Meanings of Filial Piety and Self-Sacrifice[J]. International Comparative Literature, 2024, 7(3): 9-40.

Citation:

Araki Hiroshi. The Idea of “Sacrificing One’s Life and Forsaking One’s Child” in Classical Literature—With a Focus on the Connotative Meanings of Filial Piety and Self-Sacrifice[J]. International Comparative Literature, 2024, 7(3): 9-40.

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The Idea of “Sacrificing One’s Life and Forsaking One’s Child” in Classical Literature—With a Focus on the Connotative Meanings of Filial Piety and Self-Sacrifice

Araki Hiroshi

The International Research Center for Japanese Studies

More Information

Author Bio:
ARAKI Hiroshi，PhD in Literature，Professor in the International Research Center for Japanese Studies. Mainly engaged in the research on ancient Japanese literature，such as the study of Genji Monogatari，etc.
Received Date: 2024-04-03
Accepted Date: 2024-07-03

Abstract

Abstract

The story of Tadaakira jumping into the valley but having survived as recorded in the Japanese Tales from Times Past, the story of Prince Mahāsattva sacrificing his life to feed a hungry tigress in Buddhist scriptures and the story of Vessantara Jātaka, the compassionate and generous prince of Pala Empire all present unique histories of the dissemination and reception of Buddhist ideas in East Asia. When Buddhism initially took shape in India, there was no concept known as filial piety. Given that filial piety had been deeply rooted in traditional Chinese thoughts, Buddhism absorbed the notions of filial piety and gratitude when it spread to China.Mahāsattva may not be a filial son from the Confucian perspective because he abandoned his body from his parents to feed a starving tigress and her seven cubs. The story of Prince Vessantara Jātaka emphasizes that he returned to his country only because he missed his mother too much, which promotes the ethic of filial piety. Japan accepted the ideas of filial piety and gratitude through various stories of filial piety. By analyzing ancient annotations to Genji Monogatari, such as Shimeishou and Kakaishou, one will find that Japan made many endeavors to reconcile the conflict between Buddhism and Confucianism when accepting Buddhism from China. It is no surprise that against such ideological background, the filial sons in the aforesaid narratives would not actually die but would instead receive unexpected blessings. These stories of filial devotion were eventually integrated into Japanese culture.
- Classical literature,
- China,
- Japan,
- filial piety,
- ideas

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References(26)

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