善導浄土教のいわゆる「国家仏教」的側面について : 『法事讃』と龍門石窟

Traditional studies conclude that Shandao's Pure Land Buddhism is characterized by its affiliation with State Buddhism (National Buddhism). When we analyze the text "Fa-shi-zan" in detail, however, another conclusion inevitably follows from our analysis. In the "Fa-shi-zan" (T47, p.483a), Shandao prays for the happiness of the Crown Prince and women in the seraglio. In prior research, it has been understood that this prayer is a sign of his affiliation with National Buddhism. However, it is possible to understand that his same words are quite different when the imperial household's concrete situation at that time is taken into consideration. Shandao was a priest who had interaction with the people. In this paper, I pay special attention to the postscript where the people's understanding of Buddhism at that time is frankly shown. I analyze three hand-copied sutra's postscripts excavated in Dunhuang that refer to the Empress, and we can see that it is limited that the empress's name is seen in the postscript at a time when the Empress had great authority. In a word, it is limited that the Empress is referred to in the postscript in the age when the Empress had great authority. When thinking of the period when Shandao lived, for the imperial household at that time, they were suffering from Zetianwuhou's tyranny. Considering this historical situation, Shandao's words in the text of "Fa-shi-zan" should not be read as characterizing State Buddhism but should be read as showing his remonstrance for Zetianwuhou. Moreover, by examining the change in the number of buddhist images at the Longmen caves, it is possible to understand a new and different aspect of Shandao. His participation in the construction of the great image of the Buddha at Fengxiansi temple has been understood as being part of his affiliation with National Buddhism; however, when the increase in the number of production of Amitabha Buddha images in Longmen is taken into consideration, it can be understood that his participation is part of the prosperity of the belief in Amitabha Buddha there. His participation can be understood not as being nationalistic, but due to the Amitabha Buddha belief of the people who were connected to the Longmen caves. As mentioned above, when Shandao's so-called side "National Buddhism" is reviewed in the concrete historical situation in which he lived, we can understood that the former analysis of him being nationalistic is inaccurate