The Foundation of Japanese Uniqueness
The True Way is one and the same, in every country and throughout heaven and earth.  This Way, however, has been correctly transmitted only in our Imperial Land.  Its transmission in all foreign countries was lost long ago in early antiquity, and many and varied ways have been expounded, each country representing its own way as the Right Way.  But the ways of foreign countries are no more the original Right Way than end-branches of a tree are the same as its root. [Sources of Japanese Tradition, 520-1]

...the Sun Goddess is the goddess who reigns in that heaven.  Thus, she is without a peer in the whole universe, casting her light to the very ends of heaven and earth and for all time.  There is not a single country in the world which does not receive her beneficent illuminations, and no country can exist even for a day or an hour bereft of her grace....The “special dispensation of our Imperial Land” means that ours is the native land of the Heaven-Shining Goddess who casts her light over all countries in the four seas.  Thus our country is the source and fountainhead of all other countries, and in all matters it excels all the others. [522-3]

The Rejection of (Confucian) Rationality and Morality
The Chinese, because they believe that the wisdom of the Sage [Confucius] was capable of comprehending all the truths of the universe and of its phenomena, pretend to the wisdom of the Sage and insist, despite their small and limited minds, that they know what their minds are really incapable of knowing....[T]here was light in the actual world before the birth of the Sun Goddess, although the reason why it is so cannot be fathomed....There are many other strange and inscrutable happenings in the Divine Age, which should be accepted in the same way.  The people of antiquity never attempted to reason out the acts of the gods with their own intelligence, but the people of a later age, influenced by the Chinese, have become addicts of rationalism. [525-6]

The following remarks from Japanese Religion help to explain the ideas that Motoori expresses in the passage that succeeds it:

Motoori was especially contemptuous of Buddhist teachings that humans can transcend death and therefore should not be sorrowful at death.  He wrote that such teachings are deceptive because they are contrary to human sentiment and fundamental truths of life.  Motoori insisted that life is sorrowful and that people must be true to their emotions by marking death with sorrow.  This inherent emotional life of human beings is not limited to reflection on death but touches all aspects of life and nature.  Motoori called it mono no aware.  The term is so emotionally charged that it is difficult to translate, but it is generally regarded as being central to the world-view of Japanese art and religion.  This pure, emotional response to the beauty of nature, the impermanence of life, and the sorrow of death is similar to the religious attitude toward kami:  The kami are behind and within nature and one's life, and a person should revere the kami immediately and directly without stopping to evaluate intellectual arguments about their existence.
     Motoori was too much a man of his time to escape completely from the "foreign" influence that he criticized.  He read Confucian materials and participated in Buddhist ceremonies.  But he approached these imported traditions with the same depth of emotional response that he felt toward the kami, for he believed that the value residing in these traditions was part of the workings of the kami.  This idea is expressed in one of Motoori's poems:

Shakyamuni (i.e. Buddha) and Confucius
Are also kami;
Hence their Ways are branch roads
Of the broad Way of Kami. [Japanese Religion, 146-7]