Isahluko 8

UbuShinto—Ukufuna KweJapane UNkulunkulu

“Ngenxa yokuthi ubaba wayengumpristi wobuShinto, sasitshelwa ukuba sinikele ngengilazi yamanzi nesitsha selayisi eliphekwe ngentuthu yamanzi abilayo ekamidana [indlu yokukhulekela yomkhaya wamaShinto] njalo ekuseni ngaphambi kokudla kwasekuseni. Ngemva kwalesosenzo sokukhulekela, sasehlisa isitsha selayisi futhi sidlele kuso. Ngokwenza kanjalo, ngangiqiniseka ukuthi onkulunkulu babezosivikela.

“Lapho sithenga indlu, saqinisekisa ngokucophelela ukuthi indawo indlu entsha eyayakhiwe kuyo iyoyiletha inhlanhla yini uma iqhathaniswa nendala ngokubuza umpristi wemilingo, noma umlozi. Wasixwayisa ngamasango amathathu amademoni futhi wasitshela ukuba silandele inqubo yokuhlambulula eyayalezwa ubaba. Ngakho sazihlambulula lezozingxenye ngosawoti kanye inyanga ngayinye.”—UMayumi T.

1. (Hlanganisa nesethulo.) Ngokuyinhloko inkolo yobuShinto iqhutshwa kuphi, futhi ihilelani ngamanye amakholwa ayo?

UBUSHINTO ikakhulukazi buyinkolo yaseJapane. NgokweNihon Shukyo Jiten (IEncyclopedia Yezinkolo ZaseJapane), “Ukwakheka kobuShinto cishe kuyefana nokwempucuko yesizwe saseJapane, futhi buyimpucuko engokwenkolo engakaze iqhutshwe ngaphandle komphakathi walesizwe.” Kodwa amathonya aseJapane ezamabhizinisi nawezempucuko manje asakazeke kakhulu kangangokuba kufanele kusithakazelise ukwazi ukuthi iziphi izici zenkolo eziye zalolonga umlando waseJapane nobuntu babantu baseJapane.

2. UbuShinto buthonya ukuphila kwabantu baseJapane ngezinga elingakanani?

² Nakuba ubuShinto bunabalandeli abangaphezu kuka-91 000 000 eJapane, okuyinani elilingana cishe nezingxenye ezintathu kwezine zomphakathi wayo, ukuhlola kwembula ukuthi abantu abangu-2 000 000 kuphela, noma amaphesenti angu-3 omphakathi wabantu abadala, eqinisweni abavumayo ukuthi bakholelwa kubuShinto. Nokho, uSugata Masaaki, umcwaningi wobuShinto, uthi: “UbuShinto buhlanganiswe ngokungenakwehlukaniswa nesimo sokuphila kwaseJapane kwansuku zonke kangangokuba abantu abaqapheli ukuthi bukhona. Abantu baseJapane ababubheki njengenkolo kodwa njengento engabonakali eyisici semvelo yasendaweni yabo, njengomoya abawuphefumulayo.” Ngisho nalabo abathi abayikhathaleli inkolo bayazithenga izintelezi zobuShinto zokuphepha emgwaqweni, benza imishado yabo ngokwesiko lobuShinto, futhi basaphaze imali yabo emikhosini yobuShinto yaminyaka yonke.

Baqala Kanjani?

3, 4. Inkolo yaseJapane yaqala nini ukwaziwa ngokuthi ubuShinto?

³ Igama elithi “ubuShinto” lavela ekhulwini lesithupha leminyaka C.E. ukuze kuhlukaniswe inkolo yendawo kubuBuddha, obabungeniswa eJapane. “Yebo, ‘iNkolo yamaJapane’ . . . yaba khona ngaphambi kokungeniswa kobuBuddha,” kuchaza uSachiya Hiro, umcwaningi wezinkolo zaseJapane, “kodwa kwakuyinkolo eyayisengqondweni nje kuphela, equkethe amasiko ‘nemikhuba ethile.’ Nokho, ngokungeniswa kobuBuddha, abantu baqala ukuqaphela iqiniso lokuthi leyomikhuba ethile yayakha inkolo yaseJapane, ehlukile kubuBuddha, obabuyinkolo yakwelinye izwe.” Lenkolo yaseJapane yavela kanjani?

⁴ Kunzima ukusho usuku oluqondile ubuShinto bokuqala, noma “iNkolo yamaJapane,” eyavela ngalo. Ngokufika kwendlela yokulima ilayisi endaweni eswakeme, “ukulima endaweni eswakeme kwaveza isidingo semiphakathi ehleleke kahle nezinzile,” kuchaza iKodansha Encyclopedia of Japan, “futhi amasiko ezolimo—lawo kamuva afeza ingxenye ebaluleke kangaka kubuShintō—asungulwa.” Labo bantu bakuqala bazakhela imibono futhi bahlonipha onkulunkulu bemvelo abaningi.

5. (a) Uyini umbono wamaShinto ngabafileyo? (b) Umbono wamaShinto ngabafileyo uqhathaniseka kanjani nalowo weBhayibheli?

⁵ Ngaphezu kwalenhlonipho, ukwesaba imimoya yabangasekho kwaholela emasikweni okushweleza kubo. Lokhu kamuva kwakhula kwaba ukukhulekelwa kwemimoya yawokhokho. Ngokwenkolelo yobuShinto, umphefumulo “ongasekho” usenabo ubuntu bawo futhi uchaphazelwa ukungcola kokufa ngokushesha ngemva kokufa. Lapho abashonelwe benza amasiko okumkhumbula, umphefumulo uyahlanzwa kuze kube sezingeni lokususa yonke inzondo, futhi uthatha ubuntu obunokuthula nomusa. Ngokuhamba kwesikhathi umoya kakhokho unyukela esikhundleni sokuba unkulunkulu ongukhokho, noma umvikeli. Ngakho sithola ukuthi inkolelo yomphefumulo ongafi iyisisekelo senye futhi inkolo futhi ilolonga izimo zengqondo nezenzo zamakholwa.—IHubo 146:4; UmShumayeli 9:5, 6, 10.

6, 7. (a) AmaShinto ababheka kanjani onkulunkulu bawo? (b) Iyini ishintai, futhi kungani ibalulekile kubuShinto? (Qhathanisa noEksodusi 20:4, 5; Levitikusi 26:1; 1 Korinte 8:5, 6.)

⁶ Onkulunkulu bemvelo nonkulunkulu abangokhokho babecatshangelwa ukuthi bayimimoya “ezulazulayo” futhi egcwalisa umoya. Phakathi nemikhosi, abantu babebiza onkulunkulu ukuba behlele ezindaweni ezikhethekile abazingcwelisele lowomkhosi. Kwakuthiwa onkulunkulu babehlala isikhashana kumashintai, izinto ezikhulekelwayo ezinjengemithi, amatshe, izibuko, nezinkemba. AmaShaman, noma abalozi, babengamela izinkonzo ezinemicikilisho zokubiza labonkulunkulu ukuba behle.

⁷ Kancane kancane, “izindawo okwakwehlela kuzo” onkulunkulu, ezazihlanjululwa okwesikhashana ngenjongo yemikhosi, zaba ezihlala njalo. Abantu babakha amathempeli bewakhela onkulunkulu abanomusa, labo ababebonakala bebabusisa. Ekuqaleni abazange babaze imifanekiso yalabonkulunkulu kodwa babekhulekela amashintai, okwakuthiwa imimoya yalabonkulunkulu ihlala kuwo. Ngisho nentaba yonke, njengeFuji, yayingasebenza njengeshintai. Ngokuhamba kwesikhathi kwaba nonkulunkulu abaningi kangangokuba amaJapane akha inkulumo ethi yaoyorozu-no-kami, ngokwezwi nezwi okusho ukuthi “onkulunkulu abayizigidi eziyisishiyagalombili” (elithi “kami” lisho “onkulunkulu” noma “izithixo”). Manje lenkulumo isetshenziselwa ukuchaza “onkulunkulu abangenakubalwa,” njengoba inani lonkulunkulu benkolo yamaShinto lihlala landa.

8. (a) Ngokwenganekwane yamaShinto, uAmaterasu Omikami wakheka futhi waphoqelelwa kanjani ukuba anikeze ukukhanya? (b) UAmaterasu Omikami waba kanjani unkulunkulu wesizwe, futhi ababusi bahlanganiswa kanjani naye?

⁸ Njengoba imikhuba enemicikilisho yobuShinto yayigxiliswe ezindlini zokukhulekela, umndeni ngamunye wawakhele unkulunkulu wawo ongumvikeli indlu yokukhulekela. Nokho, lapho umkhaya wasebukhosini uhlanganisa isizwe ekhulwini lesikhombisa leminyaka C.E., waphakamisa unkulunkulukazi wawo welanga, uAmaterasu Omikami, ukuba abe unkulunkulu wesizwe nonkulunkulu osemqoka konkulunkulu bamaShinto. (Bheka ibhokisi, ekhasini 191.) Ngokuhamba kwesikhathi kwahlongozwa inganekwane yokuthi umbusi wayengowozalo lukankulunkulukazi welanga ngokuqondile. Ukuze kuqiniswe leyonkolelo, kwalotshwa izincwadi ezimbili eziyinhloko zamaShinto, iKojiki neNihon shoki ekhulwini lesishiyagalombili leminyaka C.E. Zisebenzisa izinganekwane ezaziphakamisa umkhaya wasebukhosini njengenzalo yawonkulunkulu, lezincwadi zasiza ekuqinisekiseni ubukhulu bababusi.

Inkolo Yemikhosi Nemikhuba Enemicikilisho

9. (a) Kungani esinye isazi sibiza ubuShinto ngokuthi inkolo okunezinto “engenazo”? (b) Buqine kangakanani ubuShinto ngokuqondene nezimfundiso? (Qhathanisa noJohane 4:22-24.)

⁹ Nokho, lezincwadi ezimbili zezinganekwane zamaShinto, azizange zibhekwe njengemibhalo ephefumulelwe. Ngokuthakazelisayo, ubuShinto abunaye umsunguli owaziwayo noma iBhayibheli. “UbuShinto buyinkolo enochungechunge lwezinto ‘engenazo,’” kuchaza uShouichi Saeki, isazi sobuShinto. “Abunazo izimfundiso eziqondile futhi abunayo imfundiso yenkolo eningiliziwe. Kuyefana nje nokuthi abunayo noma imiphi imithetho okumelwe igcinwe. . . . Nakuba ngakhuliswa emkhayeni ngokwesiko owawunamathele kubuShinto, angikhumbuli nakanye nginikezwa imfundiso engokwenkolo engathi sína.” (Omalukeke sizenzele.) KumaShinto, izimfundiso, imithetho, futhi ngezinye izikhathi ngisho nalokho akukhulekelayo akubalulekile. Umcwaningi othile wobuShinto uthi: “Ngisho nasendlini yokukhulekela efanayo, unkulunkulu owayakhelwe leyondlu yokukhulekela wayeshintshaniswa kaningi nomunye, futhi ngezinye izikhathi abantu ababekhulekela labonkulunkulu futhi bethandaza kubo babengaluqapheli lolushintsho.”

10. Yini ebaluleke kakhulu kumaShinto?

¹⁰ Khona-ke, yini ebaluleke kakhulu kumaShinto? “Kwasekuqaleni,” kusho incwadi ephathelene nempucuko yaseJapane, “ubuShinto babubheka izenzo ezithuthukisa ukuzwana nenjabulo yomphakathi omncane ‘njengezilungile’ futhi lezo ezazithiya lezozinto zazibhekwa ‘njengezimbi.’” Ukuzwana nonkulunkulu, imvelo, nomphakathi kwakubhekwa njengokubaluleke ngezinga elikhulu kakhulu. Noma yini eyayiphazamisa ukuzwana komphakathi okunokuthula yayiyimbi kungakhathaliseki ukuthi inayiphi inzuzo ngokokuziphatha.

11. Iyiphi indima imikhosi eyifezayo ekukhulekeleni kwamaShinto nasekuphileni kwansuku zonke?

¹¹ Njengoba ubuShinto bungenayo imfundiso emisiwe, indlela yabo yokuthuthukisa ukuzwana komphakathi iwukwenza imikhuba enemicikilisho nemikhosi. “Okubaluleke kakhulu kubuShinto,” kuchaza iencyclopedia iNihon Shukyo Jiten, “kuwukuthi siyayigubha yini imikhosi noma cha.” (Bheka ibhokisi, ekhasini 193.) Ukudla amadili ndawonye ngesikhathi semikhosi phakathi konkulunkulu abangokhokho kwakunikela emoyeni wokubambisana phakathi kwabantu emphakathini owawulima ilayisi. Imikhosi emikhulu yayihlangene futhi isahlangene nokulinywa kwelayisi. Entwasahlobo, abantu bedolobhana babiza “unkulunkulu welayisi” ukuba ehlele edolobhaneni labo, futhi bathandazele isivuno esihle. Ekwindla, babonga onkulunkulu babo ngesivuno. Phakathi nemikhosi, bathwala onkulunkulu babo ngemikoshi, noma indlu yokukhulekela ethwalekayo bahambahambe nabo, futhi badle nalabonkulunkulu isidlo esingcwele iwayini elenziwe ngelayisi (isake) nokudla.

12. Luhlobo luni lwamasiko okuhlambulula enziwayo kubuShinto, futhi ngayiphi injongo?

¹² Nokho, ukuze abe munye nalabonkulunkulu, amaShinto akholelwa ukuthi kumelwe ahlanzwe futhi ahlanjululwe kukho konke ukungcola kwawo ngokokuziphatha nesono. Kulapha lapho imikhuba enemicikilisho ingena khona. Kunezindlela ezimbili zokuhlambulula umuntu noma into. Eyokuqala ioharai futhi enye imisogi. Kuyioharai, umpristi wobuShinto ushwiba igatsha lomuthi wesakaki ohlala uluhlaza njalo elinephepha noma ifulakisi okunanyathiselwe esihlokweni salo ukuze ahlambulule into noma umuntu, kanti kuyimisogi, kusetshenziswa amanzi. Lemikhuba yokuhlambulula enemicikilisho ibaluleke kakhulu enkolweni yamaShinto kangangokuba esinye isazi saseJapane sithi: “Kungase kushiwo ngokungesabi ukuthi ngaphandle kwalemikhuba enemicikilisho, ubuShinto ngeke bukwazi ukuma [njengenkolo].”

Ukuzifanelanisa KobuShinto

13, 14. UbuShinto buye bazifanelanisa kanjani nezinye izinkolo?

¹³ Imikhosi nemikhuba enemicikilisho kuye kwaqhubeka kubambelele kubuShinto naphezu koshintsho inkolo yobuShinto eye yabhekana nalo phakathi neminyaka edlule. Yiluphi lolushintsho? Omunye umcwaningi wobuShinto ufanisa izinguquko zobuShinto nalezo zikanodoli ogqokisiwe. Lapho kungeniswa ubuBuddha, ubuShinto bazembathisa imfundiso yobuBuddha. Lapho abantu bedinga izindinganiso zokuziphatha, bagqoka ubuConfucian. UbuShinto buye baba obuzifanelanisa kakhulu nesimo.

¹⁴ Ukulumbanisa, noma ukuhlanganiswa kwezici zenkolo ethile nenye, kwenzeka ekuqaleni kakhulu emlandweni wobuShinto. Nakuba ubuConfucian nobuTao, okwaziwa eJapane ngokuthi “iNdlela yeyin neyang,” kwase kungene ngokunyenya enkolweni yobuShinto, ubuBuddha babuyisithako esiyinhloko esathakwa nobuShinto.

15, 16. (a) AmaShinto asabela kanjani kubuBuddha? (b) Ukuhlanganiswa kobuShinto nobuBuddha kwenzeka kanjani?

¹⁵ Lapho ubuBuddha bungena ngendlela yaseChina neyaseKorea, amaJapane abiza imikhuba yawo engokwenkolo nengokwesiko ngokuthi iShinto, noma “indlela yonkulunkulu.” Nokho, ngokufika kwenkolo entsha, iJapane yahlukana phakathi ekutheni ibamukele yini ubuBuddha noma cha. Iqembu elalisekela ubuBuddha lagcizelela, ‘Wonke amazwe angomakhelwane akhulekela ngaleyondlela. Kungani iJapane kufanele ihluke?’ Iqembu elalimelene nobuBuddha laphikisa, ‘Uma sikhulekela onkulunkulu abangomakhelwane, siyobe sihlokoloza ulaka lonkulunkulu bethu siqu.’ Ngemva kwamashumi eminyaka okungezwani, ababesekela ubuBuddha banqoba. Ngasekupheleni kwekhulu lesithupha leminyaka C.E., lapho iNkosana uShōtoku yamukela ubuBuddha, lenkolo entsha yayisiqale ukuba nezimpande.

¹⁶ Njengoba ubuBuddha babusakazekela emiphakathini yasemaphandleni, bahlangabezana nonkulunkulu bendawo bamaShinto abakuba khona kwabo kwakugxiliswe ngokuqinile ekuphileni kwabantu kwansuku zonke. Lezinkolo ezimbili kwakudingeka ziyekethise kwezinye izinto ukuze zombili ziqhubeke zikhona. Izindela zamaBuddha ezazizifundisa ukuzikhuza ezintabeni zasiza ekuhlanganiseni lezinkolo ezimbili. Njengoba izintaba zazibhekwa njengezindawo zokuhlala zabantu baphezulu bamaShinto, imikhuba yezindela yokuzincisha izinjabulo ezintabeni yaveza umqondo wokuxuba ubuBuddha nobuShinto, owaholela futhi ekwakhiweni kwamajinguji, noma “amathempeli ayizindlu zokukhulekela.”a Kancane kancane ukuhlangana kwalezinkolo ezimbili kwenzeka njengoba ubuBuddha babuthatha isinyathelo kuqala sokuqamba imibono engokwenkolo.

17. (a) Isho ukuthini ikamikaze? (b) Ikamikaze yahlanganiswa kanjani nenkolelo yokuthi iJapane iyisizwe saphezulu?

¹⁷ Phakathi nalesosikhathi, inkolelo yokuthi iJapane yayiyisizwe saphezulu yayisiqala ukugxila. Lapho abantu baseMongolia behlasela iJapane ekhulwini le-13 leminyaka, kwavela ukukholelwa kuyikamikaze, ngokwezwi nezwi okusho “umoya waphezulu.” Kabili abantu baseMongolia bahlasela isiqhingi saseKyushu benemikhumbi eminingi, futhi kabili babhuntshiswa iziphepho. AmaJapane athi leziphepho, noma imimoya (kaze), zibangelwe onkulunkulu (kami) bamaShinto, futhi lokhu kwalikhulisa kakhulu idumela lonkulunkulu babo.

18. UbuShinto bancintisana kanjani nezinye izinkolo?

¹⁸ Njengoba ukuthembela konkulunkulu bamaShinto kwakukhula, babhekwa njengonkulunkulu okuyibonabona, kuyilapho oBuddha (“abakhanyiselwe”) namabodhisattva (ababezokuba oBuddha ababesiza abanye ukuba bazuze ukukhanyiselwa; bheka emakhasini 136-8, 145-6) babhekwa kuphela njengezimo zendawo zokuzibonakalisa kwesikhashana komuntu waphezulu. Ngenxa yalokhu kungqubuzana kobuShinto nobuBuddha, kwavela amaqembu ahlukahlukene obuShinto. Amanye agcizelela ubuBuddha, amanye aphakamisa onkulunkulu abamukelekayo bamaShinto, futhi amanye asebenzisa isimo sakamuva sobuConfucian ukuze ahlobise izimfundiso zawo.

Ukukhulekela Umbusi NobuShinto BoMbuso

19. (a) Wawuyini umgomo wamaShinto Avuselelayo? (b) Izimfundiso zikaNorinaga Motoori zaholela kukuphi ukucabanga? (c) UNkulunkulu usimema ukuba senzeni?

¹⁹ Ngemva kweminyaka eminingi yokuyekethisa kwezinye izinto, abefundisi bamaShinto baphetha ngokuthi inkolo yabo yayingcoliswe ukucabanga okungokwenkolo kwamaChina. Ngakho baphikelela ukuba kubuyelwe endleleni yamaJapane yasendulo. Kwavela iqembu elisha lobuShinto, elaziwa ngokuthi ubuShinto Obuvuselelayo, elalinoNorinaga Motoori (ophinyiselwa ngokuthi Motoʹori), isazi sekhulu le-18 leminyaka, njengomunye wabefundisi balo abavelele. Efuna imvelaphi yempucuko yamaJapane, uMotoori wafunda izincwadi zobuciko, ikakhulukazi imibhalo yamaShinto ebizwa ngokuthi iKojiki. Wafundisa ngobukhulu bukankulunkulukazi welanga uAmaterasu Omikami kodwa ukuba khona kwesimangaliso semvelo wakushiyela konkulunkulu. Ngaphezu kwalokho, ngokwemfundiso yakhe, ukuqondisa kwaphezulu akunakubikezelwa, futhi kuwukwedelela ngabantu ukuzama ukukuqonda. Umqondo wakhe wawuwukuthi ungabuzi mibuzo futhi yiba ozithobayo ekuqondiseni kwaphezulu.—Isaya 1:18.

20, 21. (a) Omunye umfundisi wobuShinto wazama kanjani ukuqeda ithonya “laseChina” kubuShinto? (b) Ifilosofi kaHirata yaholela ekumisweni kwayiphi inhlangano?

²⁰ Omunye wabalandeli bakhe, uAtsutane Hirata, wandisa umqondo kaNorinaga futhi wazama ukuhlanza ubuShinto, akhiphe kubo wonke amathonya “amaChina.” Wenzani uHirata? Wahlanganisa ubuShinto nemfundiso yenkolo “yobuKristu” yokuhlubuka! Wafanisa uAmenominakanushi-no-kami, unkulunkulu okukhulunywe ngaye kuyiKojiki, noNkulunkulu “wobuKristu” futhi wachaza lonkulunkulu owengamelayo wendawo yonke njengononkulunkulu ababili abangaphansi kwakhe, “oKhiqiza Ngokuphakeme (uTakami-musubi), noKhiqiza Ngokwaphezulu (uKami-musubi), ababonakala bemelele ubuntu besilisa nobesifazane.” (Religions in Japan) Yebo, wamukela imfundiso kankulunkulu onguziqu-zintathu kumaRoma Katolika, nakuba ingazange ibe imfundiso esemqoka yobuShinto. Nokho, ukuxuba kukaHirata lokho okwakuthiwa ubuKristu nobuShinto, ekugcineni kwangenisa lesimo seLobukholwa sokukholelwa kunkulunkulu oyedwa emqondweni wamaShinto.—Isaya 40:25, 26.

²¹ Imfundiso yenkolo kaHirata yaba isisekelo senhlangano eyayibizwa ngokuthi ‘iHlonipha UMbusi,’ eyaholela ekugumbuqelweni komashiqela bezempi besimiso sokusebenzela uhulumeni, ababusi bezempi, nasekubuyiselweni kokubusa kwamakhosi ohlanga ngo-1868. Ngokumiswa kukahulumeni wamakhosi ohlanga, abafundi bakaHirata bamiswa ukuba babe amanxusa kahulumeni okukhulekela kwamaShinto, futhi bathuthukisa inhlangano yokwenza ubuShinto bube inkolo yoMbuso. Ngaphansi komthetho-sisekelo omusha wangalesosikhathi, umbusi, owayebhekwa njengowozalo lukankulunkulukazi welanga uAmaterasu Omikami ngokuqondile, wayebhekwa “njengongcwele nongenakungcoliswa.” Kanjalo waba unkulunkulu ophakeme wobuShinto boMbuso.—IHubo 146:3-5.

“UmBhalo Ongcwele” WamaShinto

22, 23. (a) Yiziphi izimemezelo ezimbili ezakhishwa umbusi? (b) Kungani lezimemezelo zabhekwa njengezingcwele?

²² Nakuba ubuShinto babunayo imibhalo yabo egciniwe yasendulo, imikhuba enemicikilisho, nemithandazo ezincwadini iKojiki, iNihongi, neYengishiki, ubuShinto boMbuso babudinga incwadi engcwele. Ngo-1882 uMbusi uMeiji wakhipha isiMemezelo Sombuso Emasosheni Nasematilosini. Njengoba sasivela kumbusi, sabhekwa ngabantu baseJapane njengombhalo ongcwele, futhi saba isisekelo sokuzindla kwansuku zonke samadoda ayesemabuthweni ahlomile. Sasigcizelela ukuthi umsebenzi womuntu ngamunye wokukhokha izikweleti nezibopho zakhe kumbusi ongunkulunkulu wawungaphezu kwanoma yimiphi eminye angase abe nayo kunoma ubani omunye.

²³ Esinye isithasiselo sombhalo ongcwele wamaShinto saba khona lapho umbusi ekhipha isiMemezelo Sombuso Ngemfundo ngo-October 30, 1890. “Asizange nje kuphela sibeke izisekelo zemfundo yasesikoleni kodwa cishe saba imibhalo engcwele yobuShinto boMbuso,” kuchaza uShigeyoshi Murakami, umcwaningi wobuShinto boMbuso. Lesimemezelo sakwenza kwacaca ukuthi ubuhlobo “obungokomlando” phakathi kwawokhokho bombusi abasezinganekwaneni nezikhonzi zabo kwakuyisisekelo semfundo. AbaseJapane bazibheka kanjani lezimemezelo?

24. (a) Nikeza isibonelo sendlela izimemezelo zombuso ezabhekwa ngayo ngabantu. (b) UbuShinto boMbuso baholela kanjani ekukhulekelweni kombusi?

²⁴ “Lapho ngiseyintombazane iphini likathisha-nhloko [wesikole] laliphatha ibhokisi lokhuni lilibambele phezulu ebusweni futhi lililethe ngenhlonipho esiteji,” kukhumbula uAsano Koshino. “Uthisha-nhloko wayelithatha ibhokisi futhi akhiphe kulo umqulu okwakulotshwe kuwo isiMemezelo Sombuso Ngemfundo. Lapho isimemezelo sifundwa, kwakudingeka sikhothamise amakhanda ethu size sizwe lamazwi okuphetha, ‘IGama LomHlonishwa nophawu lwaKhe.’ Sasisizwa kaningi kangangokuba sasingawasho ngekhanda lamazwi.” Kwaze kwaba ngo-1945, futhi ngesimiso semfundo esasisekelwe ezinganekwaneni, sonke isizwe sasilolongelwe ukuba sizinikele embusweni. UbuShinto boMbuso babhekwa njengenkolo ephakeme, futhi amanye amahlelo angu-13 obuShinto ayefundisa izimfundiso ezihlukile ehliselwa esikhundleni esiphansi sokubizwa ngokuthi ubuShinto bamaHlelo.

Isabelo Esingokwenkolo SeJapane—Ukunqoba Izwe

25. Umbusi waseJapane wabhekwa kanjani ngabantu?

²⁵ UbuShinto boMbuso babuhlonyiswe futhi nangesithixo sabo. “Nsuku zonke ekuseni, ngangishaya izandla zami ngibheke ngaselangeni, uphawu lukankulunkulukazi uAmaterasu Omikami, bese ngibheka ngasempumalanga ngaseSigodlweni Sobukhosi futhi ngikhulekele umbusi,” kukhumbula uMasato, indoda endala yaseJapane. Umbusi wayekhulekelwa izikhonzi zakhe njengonkulunkulu. Wayebhekwa njengophakeme ngokwezombangazwe nangokwenkolo ngenxa yokuthi wayengowozalo lukankulunkulukazi welanga. Omunye uprofesa waseJapane wathi: “UMbusi ungunkulunkulu owambulwe kubantu. UnguNkulunkulu obonakalisiwe.”

26. Iyiphi imfundiso eyaba umphumela wokuhlonishwa kombusi?

²⁶ Ngenxa yalokho, kwathuthukiswa imfundiso yokuthi “inkaba yalelizwe eliyisimangaliso iyizwe likaMikado [uMbusi]. Kusukela kulenkaba kumelwe senabise loMoya Omkhulu kulo lonke izwe. . . . Ukwandiswa kweJapane Enkulu kulo lonke izwe nokukhushulelwa kwezwe lilonke ezweni lawoNkulunkulu kuwumsebenzi ophuthumayo wesikhathi samanje, futhi kuwumgomo wethu waphakade nongaguquki.” (The Political Philosophy of Modern Shinto, kaD. C. Holtom) Kwakungekho ukwahlukaniswa kweSonto noMbuso lapho!

27. Ukukhulekelwa kombusi waseJapane kwasetshenziswa kanjani amabutho?

²⁷ Encwadini yakhe ethi Man’s Religions, uJohn B. Noss uthi: “Amabutho aseJapane ashesha ukuzenza atholakalele lombono. Akwenza kwaba ingxenye yenkulumo yawo ngezempi ukuthi ukunqoba kwakuyisabelo esingcwele saseJapane. Ngokuqinisekile kulawomazwi singase sibone umphumela ongalindelwa wokushisekela ubuzwe okugxishwe kukho zonke izimiso zenkolo.” Yeka inhlekelele eyahlwanyelelwa amaJapane nabanye abantu, ikakhulukazi esekelwe enganekwaneni yamaShinto yokuba kombusi ngunkulunkulu nokuxutshwa kwenkolo nokushisekela ubuzwe!

28. Iyiphi indima ubuShinto obaba nayo emzamweni wempi wamaJapane?

²⁸ Abantu baseJapane sebebonke abazange babe nokuzikhethela ngaphandle kokukhulekela umbusi ngaphansi kobuShinto boMbuso nesimiso sawo sombuso. Imfundiso kaNorinaga Motoori yokuthi ‘Ungabuzi lutho, kodwa zithobe ekuqondiseni kwaphezulu’ yangena futhi yabusa ukucabanga kwamaJapane. Ngo-1941 sonke isizwe sahlelelwa ukuba sihileleke eMpini Yezwe II ngaphansi kwegama lobuShinto boMbuso nangokuzinikela “kunkulunkulu ongumuntu ophilayo.” Abantu bacabanga, ‘iJapane iyisizwe saphezulu, futhi ikamikaze, umoya waphezulu, uzovunguza uma kuba nesimo esibucayi.’ Amasosha nemikhaya yawo anxusa konkulunkulu abangabavikeli ukuba anqobe empini.

29. Yini eyaholela ekulahlekelweni ukholo kwabaningi ngemva kweMpi Yezwe II?

²⁹ Lapho isizwe “saphezulu” sesinqotshiwe ngo-1945, ngaphansi kwamagalelo angamawele kakhukhulela-ngoqo weathomu eHiroshima nasengxenyeni enkulu yeNagasaki, ubuShinto babhekana nesimo esibucayi ngokungathi sína. Ngobusuku obubodwa, umbusi waphezulu uHirohito okwakuthiwa akanakwehlulwa wamane waba umbusi ongumuntu ohluliwe. Ukholo lwamaJapane lwafadalala. Ikamikaze yayisidumazile isizwe. Iencyclopedia iNihon Shukyo Jiten ithi: “Esinye sezizathu saba ukuphoxeka kwesizwe ngokukhohliswa. . . . Okubi kakhulu, izwe lobuShinto alinikezanga ncazelo engokwenkolo ethe xaxa nefanelekayo ngokungabaza okwaba umphumela [wokwehlulwa]. Ngakho, ukusabela okungavuthiwe ngokwenkolo kokuthi ‘Akekho unkulunkulu noma uBuddha’ kwaba yinto evamile.”

Indlela Eya Ekuzwaneni Kweqiniso

30. (a) Yisiphi isifundo esingafundwa kokuhlangenwe nakho kwamaShinto eMpini Yezwe II? (b) Kungani kubalulekile ukusebenzisa amandla ethu okuqonda ngokuphathelene nokukhulekela kwethu?

³⁰ Indlela ubuShinto boMbuso obahamba ngayo iqokomisa isidingo kumuntu ngamunye sokuhlolisisa izinkolelo ezingokwesiko anamathela kuzo. Kungenzeka amaShinto ayefuna indlela yokuzwana nomakhelwane bawo abangamaJapane lapho esekela ezempi. Yebo, lokho akuzange kube nesandla ekuzwaneni komhlaba wonke, kanti njengoba izinsika zemikhaya nabantwana babulawa empini, akuzange kulethe ukuzwana kwasekhaya. Ngaphambi kokuba sinikele ukuphila kwethu kothile, kumelwe siqiniseke ngokuthi sikunikela kubani nokuthi kungenxa yasiphi isizathu. “Ngiyanincenga,” kusho umfundisi ongumKristu kumaRoma ayekade ngaphambili ezinikele ekukhulekeleni umbusi, “ukuba ninikele imizimba yenu ibe-ngumnikelo ophilileyo, ongcwele, othandeka kuNkulunkulu, kube-ngukukhonza kwenu kokuqonda.” Njengoba nje amaKristu aseRoma kwakumelwe asebenzise amandla awo okuqonda ukuze akhethe ukuthi ubani okwakufanele azinikele kuye, kubalulekile ukusebenzisa amandla ethu okuqonda ukuze sinqume ukuthi ubani okufanele simkhulekele.—Roma 12:1, 2.

31. (a) Yini eyayanele ngamakholwa amaningi obuShinto? (b) Yimuphi umbuzo odinga ukuphendulwa?

³¹ NgamaShinto esewonke, isici esibalulekile enkolweni yawo kwakungekhona ukuba azi unkulunkulu oyedwa ngokuthe ngqó. “Kubantu abavamile,” kusho uHidenori Tsuji, umfundisi womlando wenkolo waseJapane, “ukuthi onkulunkulu noma oBuddha kwakungenzi mehluko. Kungaba onkulunkulu noma oBuddha, kuphela nje uma babezwa ukunxusa kwabo kokucela isivuno esihle, ukususwa kwezifo, nokuphepha komkhaya, lokho kwakwanele ngabantu.” Kodwa ingabe lokho kwabaholela kuNkulunkulu weqiniso nasesibusisweni sakhe? Impendulo yomlando icacile.

32. Isahluko sethu esilandelayo sizoxoxa ngani?

³² Ekufuneni kwawo unkulunkulu, amaShinto, esekela izinkolelo zawo ezinganekwaneni, aguqula umuntu ovamile, umbusi wawo, amenza unkulunkulu, okuthiwa ungowozalo lukankulunkulukazi welanga uAmaterasu Omikami. Nokho, eminyakeni eyizinkulungwane ngaphambi kokuba ubuShinto buqale, uNkulunkulu weqiniso wayeye wazembula kumuntu owayenokholo waseningizimu-mpumalanga yeAsia eMesopotamiya. Isahluko sethu esilandelayo sizoxoxa ngalesosenzakalo esiyingqopha-mlando nomphumela waso.

[Umbhalo waphansi]

[Ibhokisi ekhasini 191]

Unkulunkulukazi WeLanga Enganekwaneni YamaShinto

Inganekwane yamaShinto ithi endulo, unkulunkulu uIzanagi “wageza iso lakhe langakwesobunxele, kanjalo wazala unkulunkulukazi omkhulu uAmaterasu, unkulunkulukazi weLanga.” Kamuva, uSusanoo, unkulunkulu wamathafa asolwandle, wamethusa kakhulu uAmaterasu kangangokuba “wacasha emhumeni osedwaleni leZulu, wayesevimba umnyango ngetshe elikhulu. Izwe lonke laba mnyama.” Ngakho onkulunkulu baceba isu lokukhipha uAmaterasu kulomhume. Babutha amaqhude akikiligayo ayememezela ukusa futhi benza isibuko esikhulu. Baphanyeka amatshe ayigugu namafulege endwangu emithini yesakaki. Khona-ke unkulunkulukazi uAma no Uzume waqala ukusina nokubetha isitsha sokugezela kuhle kogubhu ngezinyawo zakhe. Ekusineni kwakhe kobuhlanya, wakhumula izembatho zakhe, futhi onkulunkulu baqhumuka bahleka. Konke lokhu kwavusa usikisiki lokwazi kuAmaterasu, owalunguza futhi wazibona esibukweni. Umfanekiso awubona wamenza waphuma emhumeni, kanti unkulunkulu waMandla uzombamba ngesandla futhi amkhiphele obala. “Izwe laphinda futhi lakhanyiselwa yimisebe kankulunkulukazi weLanga.”—New Larousse Encyclopedia of Mythology.—Qhathanisa noGenesise 1:3-5, 14-19; IHubo 74:16, 17; 104:19-23.

[Ibhokisi ekhasini 193]

UbuShinto—Inkolo Yemikhosi

Unyaka waseJapane ugcwele imikhosi engokwenkolo, noma amamatsuri. Nansi eminye yayo ebalulekile:

▪ Sho-gatsu, noma uMkhosi KaNcibijane, ngoJanuary 1-3.

▪ Setsubun, ukuphonsa ubhontshisi ngaphandle nangaphakathi emakhaya, ngenkathi kumenyezwa, “oDeveli ngaphandle, inhlanhla ngaphakathi”; ngoFebruary 3.

▪ Hina Matsuri, noma uMkhosi Wonodoli wamantombazane, owenziwa ngoMarch 3. Kuboniswa isigcawu sonodoli, esiveza umkhaya wasebukhosini wasendulo.

▪ UMkhosi Wabafana, ngoMay 5; amaKoi-nobori (amafulege emifanekiso yenhlanzi afanekisela amandla) aphephezeliswa esezinsikeni.

▪ Tsukimi, kujatshulelwa ukugcwala kwenyanga esesibhakabhakeni phakathi nekwindla, lapho kunikelwa ngamakhekhe amancane ayizindilinga enziwe ngelayisi nangolibo lwezivuno zasekwindla.

▪ Kanname-sai, noma umnikelo welayisi lokuqala elisha owenziwa umbusi, ngo-October.

▪ INiiname-sai igujwa umkhaya wasebukhosini ngoNovember, lapho umbusi owengamela njengompristi omkhulu wobuShinto Bombuso eshwama ilayisi elisha.

▪ Shichi-go-san, okusho ukuthi “isikhombisa-isihlanu-isithathu,” ugujwa imikhaya yamaShinto ngoNovember 15. Isikhombisa, isihlanu, nesithathu kubhekwa njengeminyaka yezinguquko ebalulekile; abantwana abagqoke amakimono anemibala emihle bavakashela indlu yokukhulekela yomkhaya.

▪ Kugujwa futhi nemikhosi eminingi yobuBuddha, kuhlanganise nosuku lokuzalwa lukaBuddha, ngoApril 8, noMkhosi weObon, ngoJuly 15, ophela ngokuphonsa iziketekete zintante olwandle noma emfuleni “ukuze ziqondise imimoya yawokhokho ibuyele kulelozwe evela kulo.”

[Isithombe ekhasini 188]

Umuntu ozinikele kubuShinto ucela onkulunkulu ukuba bamsize

[Isithombe ekhasini 189]

IShinto, ‘iNdlela Yonkulunkulu’

[Isithombe ekhasini 190]

Yonke intaba, njengeFuji, ngezinye izikhathi ibhekwa njengeshintai, noma into yokukhulekelwa

[Izithombe ekhasini 195]

AmaShinto ephethe imikoshi, noma indlu yokukhulekela ethwalekayo, futhi ngaphezulu, agqoke amahlamvu ehollyhock (iaoi) phakathi noMkhosi weAoi eKyoto

[Isithombe ekhasini 196]

Ukuzuliswa kwephepha noma ifulakisi eliboshelwe egatsheni lomuthi ohlala uluhlaza njalo kucatshangelwa ukuthi kuhlambulula umuntu nezinto, kuqinisekisa ukuthi baphephile

[Izithombe ekhasini 197]

Umuntu waseJapane akabi nawo umuzwa wokuthi kuyaphikisana ukuthandaza kokubili phambi kwendlu yokukhulekela yamaShinto, ngakwesobunxele, nasealtare lamaBuddha

[Isithombe ekhasini 198]

UMbusi uHirohito (esiteji esiphakeme) wayekhulekelwa njengowozalo lukankulunkulukazi welanga

[Isithombe ekhasini 203]

Owesifazane osemusha enamathisela endlini yokukhulekela iema, noma ucezu lokhuni olulotshwe umthandazo, aluthengile