<論説>強訴考

Abstract

中世寺院による強訴の実態は、悪僧による暴力的・暴発的な濫行ではなく、政治状況に柔軟に対応できるよう大衆に統御された訴訟行為であった。院政期の神人と大衆の訴訟の共同化によって、大衆は「神威」を取り込み、仏法秩序の社会的浸透を達成する。これに対して中世国家は、強訴においては大衆との直接対峙を回避しつつ、強訴への規制を緩和することで、寺院勢力を体制内部に組み込んだ王法―仏法秩序の貫徹を期待した。世俗社会は、寺院社会との日常的な情報交換の仕組みによって規範を共有しており、集団性・神秘性を帯びた同心を、そのまま<力>として受けとめていたから、大衆の「衆威」やその訴訟を同心に基づく「善」なるものとして、正当性を認めていた。王法―仏法秩序の浸透を志向する国家は、現実に問題となっていた寺院社会の「悪」を神人・悪僧問題として排除し、「善」なる大衆を中心とする権門寺院の体制化を推進した。

The true character of goso, the act of petitioning the throne by powerful protest, which was conducted by temples in the medieval period, was not characterized by brutal, violent conduct. Goso were, rather, measured, highly controlled acts of protest by the daisyu 大衆, the mass of priests. Appropriating the authority of the gods by means of united action with the jinin 神人, shrine personnel, the daisyu were able to spread the Buddhist order throughout society during the Insei period. In response, the medieval state eased regulations on goso avoiding a direct confrontation with the daisyu, in hopes of thereby repairing the symbiotic order of Buddhist and royal authority, ouho-buppo 王法-仏法, under which the power of the Buddhist temples had been incorporated into the system of secular rule. Secular society had come to recognized the legitimacy of goso, accepting the collective authority of the daisyu and the protests based on solidarity, doushin 同心 , that was taken as their power that was derived from their collective and mysterious nature and from the common norms shared by the temples and secular society, which had been forged in the system of exchange of information between the two societies. The medieval state, which sought to spread the ouho-buppo order throughout society, promoted the elimination of "evil" from temple society, which was manifest in the problem of the akusou 悪僧 and jinin, and the systematization of the authoritative temples, kenmon jiin 権門寺院, at whose core were found the "good" daisyu.