著者

朴澤 直秀

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.104, no.6, pp.1115-1142,1208-, 1995

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The clarification of the actual relationships between authorized Buddhist sect temples and their patrons (danka 壇家) is necessary if we are to 1)better our understanding of religious policy and registration of community members under the Tokugawa regime, 2)discover the actual patterns of everyday life in rural and urban Japanese society during that time, and 3)expand the study of ideas existing among the various social strata of the time. In the research on the subject to date, scholars have come to understand the relationship (jidan 寺壇 relationship) in the literal sence and have proceeded to investigate the relationship from the viewpoint of the relationship between political power and Buddhism or the common people. However, at the same time, we should also try to understand this relationship between temples and their patrons in terms of the organization of the congregations themselves, referred to in the source materials as danchu 壇中, thus focussing on the relationships between patrons. This viewpoint also demands that we look at the relationships between patrons and non-patrons of a temple living in the same area: that is, the relationship between those who were members of speciflc danchu and those who were not, resulting in an important insight on the local society around a given temple. In reality, temple-patron relationships were much more complicated in many areas depending on regional characteristics, and each member of a local community was entangled in patron relationship to different temples in the area. It is this intricate pattern of jidan relationships that is the focus of the present paper: that is, the author is attempting to examine the relationship between temples and their patrons in terms of the patron organization and the entanglement of belief systems in any one village or local area. For this purpose, he presents the case of the area around the village of Yoita 与板, Santo-Gun 三島郡, in the region of Shimo-Echigo 下越後. Shin 真 Buddhism has been predominant around the area. After clarifying the local patron organizations, he attempts to place the resulting temple-patron relationships in terms of beliefs by going beyond the temple-patron relationships and viewing, the total relationship between the religious institutions and the local community as a whole through an analysis of local kami 神 beliefs, centering around village guardian deities, in addition to a description of how the Yoita branch of the Nishi-Honganji 西本願寺 Shin sect was established. From these examples, he concludes that 1)a village-level patron organization existed with the function of not only local beliefs but the relationship between the patron organization and its patron temple (danna-dera 檀那寺), or religious sect, and 2)a relationship that transcended relationships between individual temples and their patrons also existed, which tied local religious institutions (shrines and temples alike) to all local groups and individuals.

著者

朴澤 直秀

出版者

国立歴史民俗博物館

雑誌

国立歴史民俗博物館研究報告 = Bulletin of the National Museum of Japanese History (ISSN:02867400)

巻号頁・発行日

vol.112, pp.487-499, 2004-02-27

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寺元とは、特定寺院に子弟を入寺させる権利、ひいては特定寺院の住職の任免権及び寺院の支配権、そしてその権利をもった家(ないしはその当主)のことを指す。本稿では、山城国和束郷石寺村の霊照寺、大和国広瀬郡山坊村の金勝寺など、在地寺院の寺元の事例を数例検討した。在地寺院の寺元には、特別な身分的条件はなかったと考えられる。また、寺元慣行を有する在地寺院には、寺元家の菩提寺のみならず、宮寺や、広く宗判檀家を持つ寺院も含まれた。そして寺元慣行と特定宗派との関係は見出せない。近世の寺元慣行は、大和を中心に畿内においてみられるものである。その背景には、一つには、興福寺を中心とした中世以来の寺元慣行の(在地寺院への)影響があるのではないか。また、寺院の本末組織への編成の徹底度や、本寺・触頭等による寺院支配の貫徹度の相違が、他地域との、寺元慣行の有無と相関しているのではないかと考えられる。

著者

朴澤 直秀

出版者

東京大学大学院人文社会系研究科・文学部日本史学研究室

雑誌

東京大学日本史学研究室紀要

巻号頁・発行日

vol.8, pp.1-17, 2004-03-26

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論文

著者

朴澤 直秀

出版者

公益財団法人史学会

雑誌

史學雜誌 (ISSN:00182478)

巻号頁・発行日

vol.106, no.8, pp.1454-1482, 1997-08-20

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In recent years the opinion has been raised that scholars scholars should focus more upon the religious aspects of the Tokugawa period. However, we should be paying attention not only to ceremonies, festivals and such religious practices as donation, but also to the structure of the relationship between the clergy and the people. In this article the author introduces one way to discuss Buddhist priests and temples separately, in contrast to the fact that temples have come to be inherited through blood ties since Meiji era. There-fore, he takes notice not of "fields", but rather temples which existed within relationships between Buddhist priests and villages, patron organizations, households, or individuals. His aim is to lend a more vivid image of the relationship between Buddhist priests and local groups or individuals by analyzing the administration of local temples and how their chief priests were replaced. For this purpose he presents the case of the Shingi-Shingon 新義 真言 sect's temples in the Kanto 関東 area (mainly present Saitama 埼玉 prefecture). He restrictes the time of the study to the middle and late Tokugawa period, when the temple patron system and the inter-temple hierarchies under the Tokugawa regime were firmly in effect. His conclusions are as follows. 1) The structure in which at the temples organized into the temple hierarchy was clear: the clergy of Buddhism sects were interrelated with the patron organization or villages mainly through the temples. 2) In that structure the maintenance and administration of a temple's real estate and movable property was an important matter for the chief priest of the temple, the patron organization and the village. The state of such matters affected the relationship between priests (or their clergies) and patron organizations or villages. 3) As long as we study various Buddhist sects besides the Shin 真 sects, it was not only the temple-patron relationship that supported the chief priests of temples (and their membership in the clergy) economically, and but also probably maintained the upper class temples in the temple hierarchies.