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There was the great political reform in 1867, so-called 'Meiji-Ishin'(明治維新), so that the new government entered the stage replacing the 'Bakuhu'(幕府). It was inclined toward the 'Chunhwangje'(天皇制) and propelled modernization. Immediately, the new government abolished the 'Shinbutsushugo'(神佛習合) with the introduction of the new ideology. It adopted the policy of Buddhism-prohibition, the so-called 'Haibutsu-Kishaku'(廢佛毁釋). Sometimes the policy of the 'Haibutsu-Kishaku' succeeded in the reign of a powerful government, but in the end it failed becaue of the resistance of the Buddhistic order and the separation of the people feelings.
On the other hand, if the government of 'Meiji' pertained the faithfulness in a nation for the powerful 'Chunhwangje', it was not considered a new ideology. Under this condition the Buddhistic order in Japan strongly resisted the 'Haibutsu-Kishaku', but it was rare. It compromised with the government under the condition of union. This example was revealed in the 'Higashi-Honganji'(東本願寺) on the 'Jodo-Shinshu'(淨土眞宗).
The 'Jodo-Shinshu' had good relationship with the government and stressed the protection of a nation, and so strongly expressed the utility of Buddhism as the national ideology. Also, they stressed the relationship between 'Shinto'(神道) and Buddhism, which is called either the 'Bukkyogokokuron'(佛敎護國論) or '?boihon'(王法僞本). On the other, the Buddhistic order in Japan sought into the role of the mission of a nation under the condition of compromise with a government.
The 'Jodo-Shinshu' played positive roles in several works. Firstly, the 'Higashi-Honganji' joined the interests of a government under this condition and projected the settlement on 'Hokkaido'(北海道) to the new government. On the other hand, the 'Higashi-Honganji' propagated the religion within the country, and later projected to propagate the religion with overseas countries which had closely cooperated with the imperialism in Japan. 'Shanghai-Betsuin'(上海別院) was established on Middleland China in 1876 so that it could propagate the religion. Also the 'Jodo-Shinshu' was the center for the aggression on Buddhism in Korea. Under the demand of the Japanese government, the '?taniha'(大谷波) on the 'Jodo-Shinshu' propagated the religion in Korea. 'Okumura Enshin'(奧村圓心) was sent to build the 'Pusan-Betsuin'(釜山別院) in 187J, so the 'Jodo-Shinshu' began the aggression on the Korean Buddhism. They projected the generous treatment on the lower class in the Buddhistic priests of Chosun and the support on the poor people. They also built the 'Chosengogakusha'(朝鮮語學舍) as part of their long-term plans. They made efforts to have good relations between Korea and Japan and sought to hold the people through education and social work.
On the other hand, if the government of 'Meiji' pertained the faithfulness in a nation for the powerful 'Chunhwangje', it was not considered a new ideology. Under this condition the Buddhistic order in Japan strongly resisted the 'Haibutsu-Kishaku', but it was rare. It compromised with the government under the condition of union. This example was revealed in the 'Higashi-Honganji'(東本願寺) on the 'Jodo-Shinshu'(淨土眞宗).
The 'Jodo-Shinshu' had good relationship with the government and stressed the protection of a nation, and so strongly expressed the utility of Buddhism as the national ideology. Also, they stressed the relationship between 'Shinto'(神道) and Buddhism, which is called either the 'Bukkyogokokuron'(佛敎護國論) or '?boihon'(王法僞本). On the other, the Buddhistic order in Japan sought into the role of the mission of a nation under the condition of compromise with a government.
The 'Jodo-Shinshu' played positive roles in several works. Firstly, the 'Higashi-Honganji' joined the interests of a government under this condition and projected the settlement on 'Hokkaido'(北海道) to the new government. On the other hand, the 'Higashi-Honganji' propagated the religion within the country, and later projected to propagate the religion with overseas countries which had closely cooperated with the imperialism in Japan. 'Shanghai-Betsuin'(上海別院) was established on Middleland China in 1876 so that it could propagate the religion. Also the 'Jodo-Shinshu' was the center for the aggression on Buddhism in Korea. Under the demand of the Japanese government, the '?taniha'(大谷波) on the 'Jodo-Shinshu' propagated the religion in Korea. 'Okumura Enshin'(奧村圓心) was sent to build the 'Pusan-Betsuin'(釜山別院) in 187J, so the 'Jodo-Shinshu' began the aggression on the Korean Buddhism. They projected the generous treatment on the lower class in the Buddhistic priests of Chosun and the support on the poor people. They also built the 'Chosengogakusha'(朝鮮語學舍) as part of their long-term plans. They made efforts to have good relations between Korea and Japan and sought to hold the people through education and social work.
목차
1. 머리말
2. 明治初의 불교시책
3. 明治政權과 淨土眞宗과의 타협
4. 정토진종의 국외 포교활동과 그 성격
5. 맺음말
〈부록〉 ; 奧村圓心, 〈朝鮮佛敎의 槪略〉
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