九品来迎図研究における顕密体制論の実効性

Abstract

This paper seeks to address two phenomena about Kubon-raigo-zu (painting showing nine grades of Amida's descent) and explain why they happened. 1. Kubon-raigo-zu was originated in China. In medieval Japan, it was developed into a very different form, and attained greater prevalence than previously in China. 2. In Heian period, Kubon-raigo-zu did not show the difference of the nine grades. But in Kamakura period, the difference between grades was greatly emphasized. In regards to the second phenomenon, although the concept of Kubon-raigo was originally related only to the problem of religious ability, it was in medieval Japan often confused with contemporaneous social hierarchy and at times unconsciously applied to the making of a strong ruling ideology. I think this fact can be explained by Kenmitsu-taisei-ron. Hideo Kuroda first proposed this hypothesis in the 1970's. He believes that religious schools like Tendai, Shingon and Nanto-rikushu had strong religious and political ties to the emperor's authority. Through their religious authority, they reinforced the emperor's political weakness and attained great power to influence national politics. The concept of Kubon-raigo gradually became central to the ideology of this religious-political system, or what Kuroda calls Kenmitsu-taisei. The reason why the difference of nine grades became emphasized in Kamakura period, I believe, was linked to the criticism by the Jodo school concerning Kenmitsu-taisei doctrines. Honen, founder of the Jodo school, denied all good religious behaviors except invocations to Amida Buddha for the hope of rebirth in the Pure Land after death. But the concept of Kubon-raigo, which was based on the idea that all good religious behaviors like building temples or devoting offerings to monks is necessary to be reborn in the Pure Land, urged the believers to do as much as possible, should they desire a higher grade in afterlife. Therefore, advocates of the Kenmitsu-taisei emphasized their central doctrine, Kubon-raigo. This conclusion also helps explain the difference in appearance between Kubon-raigo-zu in Japan and those in China. In China, with a few exceptions, such intimate ties between Buddhist schools and the authority of the emperor did not exist. This fact can be substantiated by the idea of Souni-Fuhaikun (sengni bu bai jun : 僧尼不拝君), which proposes that no laws for the laity be applied to monks and nuns, as they had already abandoned worldly life. Granted this was the case, there was no need for them to bow to the emperor. It was thus natural that Kubon-raigo-zu had not attained great popularity in China.