著者

大塚 紀弘

出版者

公益財団法人 史学会

雑誌

史学雑誌 (ISSN:00182478)

巻号頁・発行日

vol.112, no.9, pp.1477-1512, 2003

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The present article offers the new category of Zenritsu禅律 (the Zen and Ritsu Sects) to accompany that of Kenmitsu顕密(exoteric/esoteric sects) in further clarifying the cheracteristic features of the ten different sects of Buddhism active in medieval Japan.The reasons why this new typology should be effective are twofold.The first concerns differences in how sects regarded Buddhism itself.The eight Kenmitsu sects developed as indigenously Japanese in character and looked upon their beliefs and liturgy in the same way as the medieval state, forming an exoteric/esoteric political ideology.In contrast, during the Kamakura period, monks who went to Song China to study, beginning with Eisai栄西(Rinzai臨済 Zen) and Shunjo俊〓 (Ritsu Sect), brought back with them the Chinese idea of a Zen-Kyo-Ritsu classification of Buddhist sects, added the newly formed Zen and Pure Land Sects to the traditional eight Japanese sects, and divided up the resulting ten sects according to those thress categories.It was this supradenominational classification that resulted in the formation of Zen temples, such Kyo Temples as Sangoji三鈷寺 Temple, the headquarters of the Pure Land Seizan Sect, and such Ritsu Temples as Saidaiji西大寺Temple.This idea of Zen-Kyo Ritsu also exerted influence on the secular world, as a new concept of "Zenritsu" came into being for understanding the three newly formed sects in medieval Japan.The second reason involves such aspects as the Buddhist temple system and medieval culture.Kenmitsu Buddhism, which developed as indigenous to Japan, was first introduced in an esoteric form from Tang China in the ninth century,but personal ties with Chinese Buddhism decreased, as exoteric/esoteric liturgies and practices developed with a unique Japanese character.On the other hand, all the institutional aspects of Zen and Ritsu temples, including the titles given to abbots, the names for temple buildings, names and portraits of monks, reflected both song Buddhist institutions and culture.Therefore, the Buddhist reform movement that arose during the Kamakura period can be considered at the result of the introduction of contemporary Chinese Buddhist norms.