ブックタイトルRILAS 早稲田大学総合人文科学研究センター研究誌

概要

RILAS 早稲田大学総合人文科学研究センター研究誌

WASEDA RILAS JOURNAL NO. 3 (2015. 10)新羅仏教の大衆化と元暁新羅仏教の大衆化と元暁元永晩A Study of Wonhyo’s Popularization of BuddhismYoung-man WONAbstractOfficially recognized in the early 6th century, Sillan Buddhism began to play an active role in various socialareas before spreading throughout the country. Due to its affirmative role in social development, Sillan Buddhismcame to be called National Buddhism or Nation Protection Buddhism. In this context, the era of Wonhyois regarded as the time when a brilliant Buddhist culture was created after Silla unified the Three Kingdoms.Buddhism in the Silla Kingdom period had several unique characteristics. Early Sillan Buddhism tended tofollow aristocratic Buddhism, which was centered on the Royal Family. However, in the Wonhyo period, Buddhismgradually became more popular and widespread, reaching even the general public. Furthermore, duringthis period, the study of Buddhism developed significantly through the analysis of a variety of scriptures broughtfrom China by student monks.The popularization of Buddhism is often seen as targeting only common people. This perception would defineBuddhism according to class, or associate it with those of poor and low status. However, the Buddha taughtnever to discriminate among human beings but to embrace all beings. Consequently, the goal of Buddhism is tobuild Buddha Land and to encourage the wide social relevance or popularization of Buddhism. Hence, in thispaper I attempt to discuss the popularization of Buddhism from the perspective of its social relevance, whetheramong the aristocrats or common people.Another question that I address is“what does the popularization of Buddhism in Sillan society mean for ustoday?”In this essay, I attempt to examine whether it is possible to attain enlightenment through wisdom, meritand virtue increased through the practice of a genuine Boddhisattva, the genuine initial spiritual awakening of anascetic, the genuine reflection of a layperson on real welfare, and the genuine practice of a Boddhisattva, anascetic, and of the laity, with great vows as a disciple of the Buddha.In an uncertain and uneasy society, it seems that Wonhyo’s universal“Hwajaengsasang”( Synthetic Philosophy)is the very“Hwadu”(Koan) that delivers Korean Buddhist society faced with both domestic andinternational difficulties.はじめに7世紀中盤、新羅は元暁という善知識が仏教を大衆化させ、民衆の中に定着させた。日本では推古時代という古代国家最初の王朝時代が過ぎ、韓国と日本の新しい君主時代が到来していた。仏教は東方に移動し、新羅で大衆化して、学問的に大きく発展、定着した。大衆化過程で元暁の役割を再検討することが今回の学術会議における重要な課題である。本学術会議の主題である「仏教文化はなぜ東方に移動したのか」という側面から、仏教大衆化を民衆宗教として位置付けるうえで、元暁の役割を実践的業績から再検討しようと思う。7世紀時代は、新羅による三国統一戦争がもっとも熾烈な時期であった。戦争遂行のため、一般の民衆たちは、長い戦役に悩まされ、精神的、物質的に疲弊していた。しかし、教団中心の既成仏教界は、国家意識の高潮と王権の強化を重視していたため、相対的に民衆たちは関心の外に置かれていた。そこで、これを反省して、民衆たちへの宗教的関心を喚345