日本天台宗と鎌倉新仏教

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자료유형: 학술저널

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저널정보: 불교학연구회 불교학연구 불교학연구 제29권

발행연도: 2011.1

수록면: 125 - 161 (37page)

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古代の終末期から日本仏教は大きな転換期を迎えていたに相違ない。王法仏法の相依が叫ばれ、仏教の有用性、必要性が声高に主張された。それは比叡山に限ったことではなく、南都、高野山においても同様であった。そして、それまでの顕密を学ぶ勢力の中から新たな改革者が「遁世門」として現れ、現代に継承される集団が新たに形成されるようになった。なかでも多くの集団を輩出し、その母胎となったのは日本天台宗であった。浄土宗及び禅宗は、比較的早くに独自の集団として認知され、事実、十三世紀初頭には既成の勢力であった奈良の仏教界及び天台宗から批判されてもいる。その後には、日蓮、一遍らが日本天台宗から分かれており、こちらも独自の集団としての地位を確立していったのである。日本における鎌倉新仏教の登場は、院政期からの社会的な変化に影響された部分が多くある。まず、顕密を学ぶ寺院の僧侶たちの中に学侶と堂衆という2大区分が生じ、学侶の理想は格式の高い法会に出仕し僧綱職に就くことであった。密教を主とする僧侶においては、祈祷の功験を認められて僧綱に就任することであった。このような状況の中で僧侶の出世が出自によっても左右されるようになった。貴種、良家、凡人の三つに分けられるが、出世が貴種出身に限られるようになると、寺院社会の中に遁世という行為が行われるようになり、彼らは遁世門、あるいは遁世僧と呼ばれた。鎌倉新仏教の祖師たちはほぼ遁世僧から出発している。新仏教の成立した背景として、日本では1057年より末法の時代に入ると考えられたことが大きく影響を与えた。末法の時代には、多くの人が地獄に堕ちるのではないかと恐れたという。このような閉塞感の中で、浄土教のなかに独自の運動が現れた。これが法然を中心とする浄土宗の運動であり、鎌倉新仏教の最初期を形成した。念仏は僧侶に共通の行の問題として捉えられていたが、法然以降は一宗として独立することになった。比叡山には先に源信などが登場し浄土教が盛んであったことも、浄土系の新仏教の登場する要因の一つとなったであろう。次に新たな運動を展開するのは禅宗である。禅宗は栄西、道元という二人の指導者を得て、一三世紀には大きく展開した。禅宗も比叡山から登場するが、修行を行う堂衆を良き理解者として展開した。さらには日蓮も比叡山で学び、独立していく。このように鎌倉新仏教の多くは比叡山を母胎としたが、それは比叡山が純大乗を標榜し、寺院としても巨大であり、各地から多様な僧侶が集まったからであろう。多くの僧侶が存在したことが多様な動きを生み出すもとになったのではないだろうか。

It seems true that the Buddhism in Japan had come to turning point during the end of Heian and the beginning of Kamakura period. Buddhist monks insisted that the Kings Law mutually depended on Buddhist Law, and that Buddhism was necessary and usable for the society. The situation was the same not only in the Mt. Hieizan area but also in the Nara and Koyasan areas. Secluded monks had appeared in the Jiso , or temple monk, studying Kenmitsubukkyo (Exoteric and Esoteric Buddhism) as new reformers. Of course, the denomination which became the main base was Nihon-tendaishu . Jyodoshu and Zenshu denominations first appeared and were recognized in the early times of the Kamakura period,because we can see that they were claimed by the Nara and Hieizan’s Kenmitsu monks. Later, Nichiren(1222-82) and Ippen(1239-89) appeared as the Nihon-tendaishu and they established new independent denominations. We can say that the social change of the Inseiki(Cloistered government period) had substantial influence on Kamakura Buddhism. For example, a new division was born among the Kenmitsu monks, as Gakuryo and Doshu , or studying monks and practicing monks. The ideal of studying monks was to contribute ceremonial service and attain higher positions in the monk’s hierarchy by serving as the Listener and Lecturer of the ceremonies. And the ideal of monks who had specialized in Esoteric Buddhism was to be recognized as a powerful prayer and to get higher position, similar to the studying monks. It is also said that the birth of a monk had an important role for monk hierarchy. The birth was divided into three types including noble, gentle and ordinary. In this condition, the monk’s promotion was influenced by birth, therefore ordinary monks were deprived of the chance to get a higher position, and some monks took drastic measures, such as becoming secluded. Such monks were called tonse-so , or secluded monks. We can say that the founders of new Kamakura Buddhist denominations were secluded monks. I think the background of Kamakura new Buddhism laid on mappo-siso . They thought mappo began at the 1052,and they were supposed to be afraid of falling into the hell after death. How to escape from that fear? In this dismal atmosphere, a new movement appeared in Jyodo-kyo , that is Honen(1133-1212). He and his followers formed the first movement of Kamakura new Buddhism. Nenbutsu was positioned as a common practice before Honen, but after him, it became a kind of discourse. In Mt. Hiei, Jyodokyo was popular because Genshin(942-1017) appeared before him and familiarized it to people. This may be also one reason why a new type of Buddhism appeared in Nihon-tendaishu . Next, the new Buddhist movement was created by Zenshu . Yosai(1141-1215) and Dogen(1200-1253) guided this movement. Zenshu , especially the Rinzai denomination,became big in the 13th century. This movement also appeared from Nihon-tendaishu , and practicing monks in Japan might have become good followers. Furthermore, Nichiren also studied in Nihon-tendaishu , and became a founder of a new denomination. In this way, most of Kamakura’s new Buddhism based on Nihon-tendaishu , and its rationale is as follows; it maintained that it was pure Mahayana Buddhism in Japan and its temple was very powerful and big. Its organization was also large. Many students gathered from all over Japan to study in Mt.Hiei. We guess that the existence of many monks became one reason for producing new Buddhist movements.

#Exoteric and Esoteric Buddhism #secluded monk # mappo-siso #purelandbuddhism #zenbuddhism

참고문헌 (30)

참고문헌 신청

?田俊雄 / 1975 / 日本中世の?家と宗? / 岩波書店

上島　享 / 2005 / 白河天皇?孤?な帝王?, In 古代の人物⑥王朝の?容と武者 / ?文堂出版

上島　享 / 2010 / 日本中世社?の形成と王? / 名古屋大?出版?

上杉文秀 / 1977 / 日本天台史?正 / ?書刊行?

井上光貞 / 1956 / 日本?土?成立史の?究 / 山川出版

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