[2021] Trường THPT Trần Nguyên Hãn - Đề thi thử THPT QG năm 2021 môn Tiếng Anh

She got terrible marks in the mid-term tests. She

Until the situation has settled down, it is

My brother has given up smoking. He used to

He was a natural singer with a voice that was as clear as a

During the flood, army helicopters came and tried to evacuate

Most of the children were excited for the competition "Ring the Bell",

Don't waste time

Nam passed the exam easily

He can't find his bike anywhere. Someone

Many women find it hard to

Some security measures have been

It is very difficult to

I always enjoy visiting Hanoi,

Quan Ho singing is a Vietnamese style of folk music

My son is

NUCLEAR WASTE

One major problem for nuclear power is the waste it (25

(25)......................

NUCLEAR WASTE

One major problem for nuclear power is the waste it (25

(26)...................

NUCLEAR WASTE

One major problem for nuclear power is the waste it (25

(27)...................

NUCLEAR WASTE

One major problem for nuclear power is the waste it (25

(28).....................

NUCLEAR WASTE

One major problem for nuclear power is the waste it (25

(29).....................

Sue and Mira are talking about the use of mobile phone in class.

- Sue: "Students should not be allowed to use mobile phone in class."

- Mira: “

Mary is talking to Mr. Robinson about his donation.

- Mary: “Thank you very much for your donation, Mr. Robinson."

- Mr. Robinson: “

In the United States and other developed countries, air-conditioning is so common that it is difficult to remember what life was like before it existed. First invented in 1902 in Buffalo, New York, air-conditioning keeps homes, cars, offices, and shopping centers cool and dry, all at the push of a button. While many may consider air-conditioning one of life's necessary luxuries, few are aware of how air-conditioning has changed many aspects of the way we now live. One of the first areas where (air-conditioning had an impact was in industry. In the early 1900s factory owners began to use lair-conditioning to create better conditions for the storage of supplies. Before long, however, they realized that air-conditioning was also useful on the factory floor, as it resulted in higher production levels. Air-conditioning has _undoubtedly_ been an important factor in the growth of industry, since it allows manufacturing to continue at the same pace year round even in the warmest climates.

Air-conditioning next became common in movie theaters, offices, and stores. Then, after the end of the Second World War, smaller, less expensive air-conditioning units became available, and this made air conditioning affordable for private homes. Many of the returning soldiers and their new families moved to the suburbs outside America's major cities with a desire to put the war behind them and live the good life. Air-conditioned homes were part of that life, and this led to a number of important changes in American society. One big change was in architecture. Formerly, homes were built with high ceilings and second stories so that hot air could rise away from main living areas in the summer. With air-conditioning, inexpensive one-level homes could be kept cool in the hottest weather. Additionally, many homes once had front porches where American families gathered in the evening to escape the heat. Family members could talk to each other and to neighbors or passers-by. With air-conditioning, however, porches disappeared from new houses and people moved indoors instead. Along with other factors, such as the invention of television, this led to a weakening of Americans' sense of community.

In developed countries, air-conditioning is

In the United States and other developed countries, air-conditioning is so common that it is difficult to remember what life was like before it existed. First invented in 1902 in Buffalo, New York, air-conditioning keeps homes, cars, offices, and shopping centers cool and dry, all at the push of a button. While many may consider air-conditioning one of life's necessary luxuries, few are aware of how air-conditioning has changed many aspects of the way we now live. One of the first areas where (air-conditioning had an impact was in industry. In the early 1900s factory owners began to use lair-conditioning to create better conditions for the storage of supplies. Before long, however, they realized that air-conditioning was also useful on the factory floor, as it resulted in higher production levels. Air-conditioning has _undoubtedly_ been an important factor in the growth of industry, since it allows manufacturing to continue at the same pace year round even in the warmest climates.

Air-conditioning next became common in movie theaters, offices, and stores. Then, after the end of the Second World War, smaller, less expensive air-conditioning units became available, and this made air conditioning affordable for private homes. Many of the returning soldiers and their new families moved to the suburbs outside America's major cities with a desire to put the war behind them and live the good life. Air-conditioned homes were part of that life, and this led to a number of important changes in American society. One big change was in architecture. Formerly, homes were built with high ceilings and second stories so that hot air could rise away from main living areas in the summer. With air-conditioning, inexpensive one-level homes could be kept cool in the hottest weather. Additionally, many homes once had front porches where American families gathered in the evening to escape the heat. Family members could talk to each other and to neighbors or passers-by. With air-conditioning, however, porches disappeared from new houses and people moved indoors instead. Along with other factors, such as the invention of television, this led to a weakening of Americans' sense of community.

Air-conditioning first had a great influence on

In the United States and other developed countries, air-conditioning is so common that it is difficult to remember what life was like before it existed. First invented in 1902 in Buffalo, New York, air-conditioning keeps homes, cars, offices, and shopping centers cool and dry, all at the push of a button. While many may consider air-conditioning one of life's necessary luxuries, few are aware of how air-conditioning has changed many aspects of the way we now live. One of the first areas where (air-conditioning had an impact was in industry. In the early 1900s factory owners began to use lair-conditioning to create better conditions for the storage of supplies. Before long, however, they realized that air-conditioning was also useful on the factory floor, as it resulted in higher production levels. Air-conditioning has _undoubtedly_ been an important factor in the growth of industry, since it allows manufacturing to continue at the same pace year round even in the warmest climates.

Air-conditioning next became common in movie theaters, offices, and stores. Then, after the end of the Second World War, smaller, less expensive air-conditioning units became available, and this made air conditioning affordable for private homes. Many of the returning soldiers and their new families moved to the suburbs outside America's major cities with a desire to put the war behind them and live the good life. Air-conditioned homes were part of that life, and this led to a number of important changes in American society. One big change was in architecture. Formerly, homes were built with high ceilings and second stories so that hot air could rise away from main living areas in the summer. With air-conditioning, inexpensive one-level homes could be kept cool in the hottest weather. Additionally, many homes once had front porches where American families gathered in the evening to escape the heat. Family members could talk to each other and to neighbors or passers-by. With air-conditioning, however, porches disappeared from new houses and people moved indoors instead. Along with other factors, such as the invention of television, this led to a weakening of Americans' sense of community.

Air-conditioning was found useful in factories as it

In the United States and other developed countries, air-conditioning is so common that it is difficult to remember what life was like before it existed. First invented in 1902 in Buffalo, New York, air-conditioning keeps homes, cars, offices, and shopping centers cool and dry, all at the push of a button. While many may consider air-conditioning one of life's necessary luxuries, few are aware of how air-conditioning has changed many aspects of the way we now live. One of the first areas where (air-conditioning had an impact was in industry. In the early 1900s factory owners began to use lair-conditioning to create better conditions for the storage of supplies. Before long, however, they realized that air-conditioning was also useful on the factory floor, as it resulted in higher production levels. Air-conditioning has _undoubtedly_ been an important factor in the growth of industry, since it allows manufacturing to continue at the same pace year round even in the warmest climates.

Air-conditioning next became common in movie theaters, offices, and stores. Then, after the end of the Second World War, smaller, less expensive air-conditioning units became available, and this made air conditioning affordable for private homes. Many of the returning soldiers and their new families moved to the suburbs outside America's major cities with a desire to put the war behind them and live the good life. Air-conditioned homes were part of that life, and this led to a number of important changes in American society. One big change was in architecture. Formerly, homes were built with high ceilings and second stories so that hot air could rise away from main living areas in the summer. With air-conditioning, inexpensive one-level homes could be kept cool in the hottest weather. Additionally, many homes once had front porches where American families gathered in the evening to escape the heat. Family members could talk to each other and to neighbors or passers-by. With air-conditioning, however, porches disappeared from new houses and people moved indoors instead. Along with other factors, such as the invention of television, this led to a weakening of Americans' sense of community.

The word "_undoubtedly_" in the first paragraph can be best replaced by

In the United States and other developed countries, air-conditioning is so common that it is difficult to remember what life was like before it existed. First invented in 1902 in Buffalo, New York, air-conditioning keeps homes, cars, offices, and shopping centers cool and dry, all at the push of a button. While many may consider air-conditioning one of life's necessary luxuries, few are aware of how air-conditioning has changed many aspects of the way we now live. One of the first areas where (air-conditioning had an impact was in industry. In the early 1900s factory owners began to use lair-conditioning to create better conditions for the storage of supplies. Before long, however, they realized that air-conditioning was also useful on the factory floor, as it resulted in higher production levels. Air-conditioning has _undoubtedly_ been an important factor in the growth of industry, since it allows manufacturing to continue at the same pace year round even in the warmest climates.

Air-conditioning next became common in movie theaters, offices, and stores. Then, after the end of the Second World War, smaller, less expensive air-conditioning units became available, and this made air conditioning affordable for private homes. Many of the returning soldiers and their new families moved to the suburbs outside America's major cities with a desire to put the war behind them and live the good life. Air-conditioned homes were part of that life, and this led to a number of important changes in American society. One big change was in architecture. Formerly, homes were built with high ceilings and second stories so that hot air could rise away from main living areas in the summer. With air-conditioning, inexpensive one-level homes could be kept cool in the hottest weather. Additionally, many homes once had front porches where American families gathered in the evening to escape the heat. Family members could talk to each other and to neighbors or passers-by. With air-conditioning, however, porches disappeared from new houses and people moved indoors instead. Along with other factors, such as the invention of television, this led to a weakening of Americans' sense of community.

The best title of the passage could be

RELIGION IN JAPAN

The native religion of Japan is Shintou, an indigenous folk religion that finds spirits abounding in nature. There is no formal creed, or indeed much of any philosophy behind it. It basically allows followers a way of currying favour with various gods so as to receive good luck. Even today, many older Japanese will, when walking past a shrine, turn and bow to the spirits within.

Mahayana Buddhism arrived in Japan in the 6^th century. Over the centuries, it grew in _prestige_ and divided into sects. Today, the most well-known forms of Japanese Buddhism are Souka Gakkai - the quasi political religious group that has significant political clout – and Zen Buddhism.

Shintou and Buddhism have a long and intertwined history in Japan, and it is only in the past hundred years or so that they have been separated. Even today things can be confusing, as the design of Shintou shrines and Buddhist temples can look very much alike. The key tip: If there's a torii (a large, two-legged arch) standing at the entrance of the grounds, it's a Shintou shrine; if not, it's a Buddhist temple.

A visit to a shrine first involves the visitor washing his hands and mouth at a pool in front of the shrine. Then he will make an offering of money, ring the gong, bow twice, clap twice and bow twice more.

To an outsider's eyes, there are a few differences with regards to religion as it is practised in Japan. The most obvious is that in Japan it is perfectly permissible - indeed, almost expected - that people can be both Buddhist and Shintoist at the same time. Many Japanese, for example, will get married in a Shintou ceremony, but will have Buddhist rites at their funerals.

In fact, many Japanese seem to avoid people who appear overtly religious. Occasionally you will meet a proselytiser of some religion on the street, but in general, people seem to think that that kind of behaviour is reserved for cult members. People have strong memories of the cult that killed and injured so many people on the Tokyo underground system with toxic sarin gas in 1995, and find anyone who is not moderate in his religion a little unsettling.

Performing dispassionate, ritualistic acts is line, I suppose, but many Japanese cannot begin to fathom those who take strong moral stands. So much of Japanese society is geared towards enjoying oneself that there seems to be no appetite left for considering intangible issues. As one Japanese told me when I expressed an appreciation in the aesthetics of Zen, "I can't do it. It's just too hard." This attitude may go a long way in explaining why non-Japanese friends of mine who were so interested in Buddhism wound up criticising Japan as a religiously dead society.

Shinto, the native religion of Japan, has

RELIGION IN JAPAN

The native religion of Japan is Shintou, an indigenous folk religion that finds spirits abounding in nature. There is no formal creed, or indeed much of any philosophy behind it. It basically allows followers a way of currying favour with various gods so as to receive good luck. Even today, many older Japanese will, when walking past a shrine, turn and bow to the spirits within.

Mahayana Buddhism arrived in Japan in the 6^th century. Over the centuries, it grew in _prestige_ and divided into sects. Today, the most well-known forms of Japanese Buddhism are Souka Gakkai - the quasi political religious group that has significant political clout – and Zen Buddhism.

Shintou and Buddhism have a long and intertwined history in Japan, and it is only in the past hundred years or so that they have been separated. Even today things can be confusing, as the design of Shintou shrines and Buddhist temples can look very much alike. The key tip: If there's a torii (a large, two-legged arch) standing at the entrance of the grounds, it's a Shintou shrine; if not, it's a Buddhist temple.

A visit to a shrine first involves the visitor washing his hands and mouth at a pool in front of the shrine. Then he will make an offering of money, ring the gong, bow twice, clap twice and bow twice more.

To an outsider's eyes, there are a few differences with regards to religion as it is practised in Japan. The most obvious is that in Japan it is perfectly permissible - indeed, almost expected - that people can be both Buddhist and Shintoist at the same time. Many Japanese, for example, will get married in a Shintou ceremony, but will have Buddhist rites at their funerals.

In fact, many Japanese seem to avoid people who appear overtly religious. Occasionally you will meet a proselytiser of some religion on the street, but in general, people seem to think that that kind of behaviour is reserved for cult members. People have strong memories of the cult that killed and injured so many people on the Tokyo underground system with toxic sarin gas in 1995, and find anyone who is not moderate in his religion a little unsettling.

Performing dispassionate, ritualistic acts is line, I suppose, but many Japanese cannot begin to fathom those who take strong moral stands. So much of Japanese society is geared towards enjoying oneself that there seems to be no appetite left for considering intangible issues. As one Japanese told me when I expressed an appreciation in the aesthetics of Zen, "I can't do it. It's just too hard." This attitude may go a long way in explaining why non-Japanese friends of mine who were so interested in Buddhism wound up criticising Japan as a religiously dead society.

Souka Gakkai is a group of Buddists that

RELIGION IN JAPAN

The native religion of Japan is Shintou, an indigenous folk religion that finds spirits abounding in nature. There is no formal creed, or indeed much of any philosophy behind it. It basically allows followers a way of currying favour with various gods so as to receive good luck. Even today, many older Japanese will, when walking past a shrine, turn and bow to the spirits within.

Mahayana Buddhism arrived in Japan in the 6^th century. Over the centuries, it grew in _prestige_ and divided into sects. Today, the most well-known forms of Japanese Buddhism are Souka Gakkai - the quasi political religious group that has significant political clout – and Zen Buddhism.

Shintou and Buddhism have a long and intertwined history in Japan, and it is only in the past hundred years or so that they have been separated. Even today things can be confusing, as the design of Shintou shrines and Buddhist temples can look very much alike. The key tip: If there's a torii (a large, two-legged arch) standing at the entrance of the grounds, it's a Shintou shrine; if not, it's a Buddhist temple.

A visit to a shrine first involves the visitor washing his hands and mouth at a pool in front of the shrine. Then he will make an offering of money, ring the gong, bow twice, clap twice and bow twice more.

To an outsider's eyes, there are a few differences with regards to religion as it is practised in Japan. The most obvious is that in Japan it is perfectly permissible - indeed, almost expected - that people can be both Buddhist and Shintoist at the same time. Many Japanese, for example, will get married in a Shintou ceremony, but will have Buddhist rites at their funerals.

In fact, many Japanese seem to avoid people who appear overtly religious. Occasionally you will meet a proselytiser of some religion on the street, but in general, people seem to think that that kind of behaviour is reserved for cult members. People have strong memories of the cult that killed and injured so many people on the Tokyo underground system with toxic sarin gas in 1995, and find anyone who is not moderate in his religion a little unsettling.

Performing dispassionate, ritualistic acts is line, I suppose, but many Japanese cannot begin to fathom those who take strong moral stands. So much of Japanese society is geared towards enjoying oneself that there seems to be no appetite left for considering intangible issues. As one Japanese told me when I expressed an appreciation in the aesthetics of Zen, "I can't do it. It's just too hard." This attitude may go a long way in explaining why non-Japanese friends of mine who were so interested in Buddhism wound up criticising Japan as a religiously dead society.

The word "_prestige_" in paragraph 2 is closest in meaning to

RELIGION IN JAPAN

The native religion of Japan is Shintou, an indigenous folk religion that finds spirits abounding in nature. There is no formal creed, or indeed much of any philosophy behind it. It basically allows followers a way of currying favour with various gods so as to receive good luck. Even today, many older Japanese will, when walking past a shrine, turn and bow to the spirits within.

Mahayana Buddhism arrived in Japan in the 6^th century. Over the centuries, it grew in _prestige_ and divided into sects. Today, the most well-known forms of Japanese Buddhism are Souka Gakkai - the quasi political religious group that has significant political clout – and Zen Buddhism.

Shintou and Buddhism have a long and intertwined history in Japan, and it is only in the past hundred years or so that they have been separated. Even today things can be confusing, as the design of Shintou shrines and Buddhist temples can look very much alike. The key tip: If there's a torii (a large, two-legged arch) standing at the entrance of the grounds, it's a Shintou shrine; if not, it's a Buddhist temple.

A visit to a shrine first involves the visitor washing his hands and mouth at a pool in front of the shrine. Then he will make an offering of money, ring the gong, bow twice, clap twice and bow twice more.

To an outsider's eyes, there are a few differences with regards to religion as it is practised in Japan. The most obvious is that in Japan it is perfectly permissible - indeed, almost expected - that people can be both Buddhist and Shintoist at the same time. Many Japanese, for example, will get married in a Shintou ceremony, but will have Buddhist rites at their funerals.

In fact, many Japanese seem to avoid people who appear overtly religious. Occasionally you will meet a proselytiser of some religion on the street, but in general, people seem to think that that kind of behaviour is reserved for cult members. People have strong memories of the cult that killed and injured so many people on the Tokyo underground system with toxic sarin gas in 1995, and find anyone who is not moderate in his religion a little unsettling.

Performing dispassionate, ritualistic acts is line, I suppose, but many Japanese cannot begin to fathom those who take strong moral stands. So much of Japanese society is geared towards enjoying oneself that there seems to be no appetite left for considering intangible issues. As one Japanese told me when I expressed an appreciation in the aesthetics of Zen, "I can't do it. It's just too hard." This attitude may go a long way in explaining why non-Japanese friends of mine who were so interested in Buddhism wound up criticising Japan as a religiously dead society.

A visitor to a Shintou shrine has to

RELIGION IN JAPAN

The native religion of Japan is Shintou, an indigenous folk religion that finds spirits abounding in nature. There is no formal creed, or indeed much of any philosophy behind it. It basically allows followers a way of currying favour with various gods so as to receive good luck. Even today, many older Japanese will, when walking past a shrine, turn and bow to the spirits within.

Mahayana Buddhism arrived in Japan in the 6^th century. Over the centuries, it grew in _prestige_ and divided into sects. Today, the most well-known forms of Japanese Buddhism are Souka Gakkai - the quasi political religious group that has significant political clout – and Zen Buddhism.

Shintou and Buddhism have a long and intertwined history in Japan, and it is only in the past hundred years or so that they have been separated. Even today things can be confusing, as the design of Shintou shrines and Buddhist temples can look very much alike. The key tip: If there's a torii (a large, two-legged arch) standing at the entrance of the grounds, it's a Shintou shrine; if not, it's a Buddhist temple.

A visit to a shrine first involves the visitor washing his hands and mouth at a pool in front of the shrine. Then he will make an offering of money, ring the gong, bow twice, clap twice and bow twice more.

To an outsider's eyes, there are a few differences with regards to religion as it is practised in Japan. The most obvious is that in Japan it is perfectly permissible - indeed, almost expected - that people can be both Buddhist and Shintoist at the same time. Many Japanese, for example, will get married in a Shintou ceremony, but will have Buddhist rites at their funerals.

In fact, many Japanese seem to avoid people who appear overtly religious. Occasionally you will meet a proselytiser of some religion on the street, but in general, people seem to think that that kind of behaviour is reserved for cult members. People have strong memories of the cult that killed and injured so many people on the Tokyo underground system with toxic sarin gas in 1995, and find anyone who is not moderate in his religion a little unsettling.

Performing dispassionate, ritualistic acts is line, I suppose, but many Japanese cannot begin to fathom those who take strong moral stands. So much of Japanese society is geared towards enjoying oneself that there seems to be no appetite left for considering intangible issues. As one Japanese told me when I expressed an appreciation in the aesthetics of Zen, "I can't do it. It's just too hard." This attitude may go a long way in explaining why non-Japanese friends of mine who were so interested in Buddhism wound up criticising Japan as a religiously dead society.

It can be inferred that a non-Japanese Buddhist

RELIGION IN JAPAN

The native religion of Japan is Shintou, an indigenous folk religion that finds spirits abounding in nature. There is no formal creed, or indeed much of any philosophy behind it. It basically allows followers a way of currying favour with various gods so as to receive good luck. Even today, many older Japanese will, when walking past a shrine, turn and bow to the spirits within.

Mahayana Buddhism arrived in Japan in the 6^th century. Over the centuries, it grew in _prestige_ and divided into sects. Today, the most well-known forms of Japanese Buddhism are Souka Gakkai - the quasi political religious group that has significant political clout – and Zen Buddhism.

Shintou and Buddhism have a long and intertwined history in Japan, and it is only in the past hundred years or so that they have been separated. Even today things can be confusing, as the design of Shintou shrines and Buddhist temples can look very much alike. The key tip: If there's a torii (a large, two-legged arch) standing at the entrance of the grounds, it's a Shintou shrine; if not, it's a Buddhist temple.

A visit to a shrine first involves the visitor washing his hands and mouth at a pool in front of the shrine. Then he will make an offering of money, ring the gong, bow twice, clap twice and bow twice more.

To an outsider's eyes, there are a few differences with regards to religion as it is practised in Japan. The most obvious is that in Japan it is perfectly permissible - indeed, almost expected - that people can be both Buddhist and Shintoist at the same time. Many Japanese, for example, will get married in a Shintou ceremony, but will have Buddhist rites at their funerals.

In fact, many Japanese seem to avoid people who appear overtly religious. Occasionally you will meet a proselytiser of some religion on the street, but in general, people seem to think that that kind of behaviour is reserved for cult members. People have strong memories of the cult that killed and injured so many people on the Tokyo underground system with toxic sarin gas in 1995, and find anyone who is not moderate in his religion a little unsettling.

Performing dispassionate, ritualistic acts is line, I suppose, but many Japanese cannot begin to fathom those who take strong moral stands. So much of Japanese society is geared towards enjoying oneself that there seems to be no appetite left for considering intangible issues. As one Japanese told me when I expressed an appreciation in the aesthetics of Zen, "I can't do it. It's just too hard." This attitude may go a long way in explaining why non-Japanese friends of mine who were so interested in Buddhism wound up criticising Japan as a religiously dead society.

Japanese people may feel worried when they see

RELIGION IN JAPAN

The native religion of Japan is Shintou, an indigenous folk religion that finds spirits abounding in nature. There is no formal creed, or indeed much of any philosophy behind it. It basically allows followers a way of currying favour with various gods so as to receive good luck. Even today, many older Japanese will, when walking past a shrine, turn and bow to the spirits within.

Mahayana Buddhism arrived in Japan in the 6^th century. Over the centuries, it grew in _prestige_ and divided into sects. Today, the most well-known forms of Japanese Buddhism are Souka Gakkai - the quasi political religious group that has significant political clout – and Zen Buddhism.

Shintou and Buddhism have a long and intertwined history in Japan, and it is only in the past hundred years or so that they have been separated. Even today things can be confusing, as the design of Shintou shrines and Buddhist temples can look very much alike. The key tip: If there's a torii (a large, two-legged arch) standing at the entrance of the grounds, it's a Shintou shrine; if not, it's a Buddhist temple.

A visit to a shrine first involves the visitor washing his hands and mouth at a pool in front of the shrine. Then he will make an offering of money, ring the gong, bow twice, clap twice and bow twice more.

To an outsider's eyes, there are a few differences with regards to religion as it is practised in Japan. The most obvious is that in Japan it is perfectly permissible - indeed, almost expected - that people can be both Buddhist and Shintoist at the same time. Many Japanese, for example, will get married in a Shintou ceremony, but will have Buddhist rites at their funerals.

In fact, many Japanese seem to avoid people who appear overtly religious. Occasionally you will meet a proselytiser of some religion on the street, but in general, people seem to think that that kind of behaviour is reserved for cult members. People have strong memories of the cult that killed and injured so many people on the Tokyo underground system with toxic sarin gas in 1995, and find anyone who is not moderate in his religion a little unsettling.

Performing dispassionate, ritualistic acts is line, I suppose, but many Japanese cannot begin to fathom those who take strong moral stands. So much of Japanese society is geared towards enjoying oneself that there seems to be no appetite left for considering intangible issues. As one Japanese told me when I expressed an appreciation in the aesthetics of Zen, "I can't do it. It's just too hard." This attitude may go a long way in explaining why non-Japanese friends of mine who were so interested in Buddhism wound up criticising Japan as a religiously dead society.

Today little people in Japan are interested in