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Violence and its justification in Medieval Temple

中世纪神庙中的暴力及其正当性

基本信息

批准号：
14510359
负责人：
TAIRA Masayuki
金额：
$ 1.73万
依托单位：
Osaka University
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (C)
财政年份：
2002
资助国家：
日本
起止时间：
2002 至 2004
项目状态：
已结题

项目摘要

I researched the violence of the temple and its justification in the Japanese medieval times. I explained the next fact as that result.First, Medieval Temple used two violence of curse and the military force. Both the curse of the Buddhism and the Sohei (priest soldiers) appeared from the 10th century, and both were dismantled in the 17th century. The characteristics of Medieval temple are to keep two violence of curse and the military force.Next, Government prohibited the armament of the temple many times in Heian and Kamakura Period. But, these were not the order to cancel the armament of the temple. It was recognized as the temple that military force was kept concerning the police. Government gave the order to prohibit armament to prevent it from having the military strength that a temple was powerful.In the third, the armament injunction of the temple disappeared because war with the Imperial Court and the Shogunate became violent when an age came in Nanbokucho Period. In the oppos … More ite direction, they demanded to provide soldiers for the temple. The military force of the temple became powerful, and the priest of the military force specialty came to appear as that result, too.The three power of Kairitu (Religious precepts), Zenjo (Religious meditation) and Chie(Religious wisdom) of the Buddhism were considered weapons in the world of the curse. As a samurai applied himself to the martial arts, a priest tried to strengthen the power of the curse by the practice of Kairitu, Zenjo and Chie. Priests were using the violence of the curse not only war but also people control.Medieval Temple justified exercising the violence of a curse and the military force as follows. "Enemy is a devil, and we are Buddha's errands. It brings the peace and prosperity of the country to kill a devil. Prince Shotoku killed Mononobe Moriya to comply with the Buddhism. And, we will take a weapon to follow it and to kill a devil, too." Medieval Buddhism didn't only acknowledge war. It insisted that it was the priest's figure which the case that a weapon was taken should be in to protect a country and the people. Less

我研究了日本中世纪寺庙的暴力及其合理性。我将这个结果解释为下一个事实。首先，中世纪圣殿使用了诅咒和武力两种暴力。佛教的咒咒和僧兵咒都从10世纪开始出现，并在17世纪被拆除。中世纪寺庙的特点是保留诅咒和武力两种暴力。其次，平安、镰仓时期政府多次禁止寺庙的武装。但是，这并不是取消神殿武装的命令。它被认为是有关警察的军事力量的寺庙。政府下令禁止武装，以防止其拥有寺庙强大的军事力量。第三次，南北朝时代到来时，由于与朝廷和幕府的战争变得激烈，寺庙的武装禁令消失了。在反对派方面，他们要求为圣殿提供士兵。寺庙的武力变得强大，武力专修的僧人也随之出现。佛教的戒律、禅定、智慧三种力量，在咒语的世界中被认为是武器。当一名武士致力于武术时，一位牧师试图通过海里图、禅城和千绘的练习来增强诅咒的力量。祭司们不仅利用诅咒的暴力来进行战争，而且还利用了对人的控制。中世纪的圣殿为使用诅咒的暴力和军事力量辩护如下。 “敌人是魔，我们是佛的使者。杀魔能带来国家的太平和繁荣。圣德太子杀物部守矢是为了顺应佛法。而我们也会拿起武器跟随它，一起杀魔。”中世纪佛教不仅承认战争。它坚持认为，在拿起武器的情况下，应该以牧师的形象来保护国家和人民。较少的

项目成果

期刊论文数量（19）

专著数量（0）

科研奖励数量（0）

会议论文数量（0）

专利数量（0）

Violence and its justification in Medieval Temple

中世纪神庙中的暴力及其正当性

DOI：
发表时间：
2005
期刊：
KYUSHU-SHIGAKU No 140
影响因子：
0
作者：
平雅行;TAIRA Masayuki;Taira Masayuki
通讯作者：
Taira Masayuki

青蓮院の門跡相論と鎌倉幕府

青莲院门迹索论与镰仓幕府

DOI：
发表时间：
2004
期刊：
延暦寺と中世社会(法蔵館)
影响因子：
0
作者：
平雅行;TAIRA Masayuki;Taira Masayuki;Taira Masayuki;平雅行;平雅行;平雅行
通讯作者：
平雅行

鎌倉幕府と延暦寺

镰仓幕府和延历寺

DOI：
发表时间：
2002
期刊：
中世の寺院体制と社会(吉川弘文館)
影响因子：
0
作者：
平雅行;TAIRA Masayuki;Taira Masayuki;Taira Masayuki;平雅行;平雅行;平雅行;平雅行;Taira Masayuki;Taira Masayuki;Taira Masayuki;平雅行;平雅行;平雅行
通讯作者：
平雅行

La legitimation de La violence dans le bouddhisme au Moyen Age

中年佛教暴力的合法化