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The Journal of Daesoon Academy of Sciences
The Daesoon Academy of Sciences

J. Daesoon Acad. Sci. 2004; 17:173-196

pISSN: 1598-3439

DOI: https://doi.org/10.25050/jdaos.2004.17.0.9

Article

ミロクの世と女性－近世日本の富士信仰における 弥勒信仰の展開

宮崎ふみ子1,†
Development of Miroku belief in the cult of Mount Fuji of early modern Japan
Miyaza Fumiko1,†
1日本, 惠泉女学園大学
†Corresponding Author : Fumiko Miyaza

ⓒ Copyright 2004, The Daesoon Academy of Sciences. This is an Open-Access article distributed under the terms of the Creative Commons Attribution Non-Commercial License (http://creativecommons.org/licenses/by-nc/3.0/) which permits unrestricted non-commercial use, distribution, and reproduction in any medium, provided the original work is properly cited.

Published Online: Jun 30, 2004

Abstract

Miroku belief observed in Japanese folklore and popular religions is originated from the faith in a bodhisattva called Miroku (Maitreya) who, depending on Buddhist account, is supposed to appear in this world to save all mankind. This faith, together with the millenarianism inherent in it, was disseminated into many areas of East and Southeast Asia. It developed in various ways, being associated with the religious tradition of each area where it was accepted. In Japanese folklore and popular religions the aspiration for the "World of Miroku", the ideal world expected to be realized in the future, has been its most notable feature. This paper examines the notion of the "World of Miroku" developed in the cult of Mount Fuji in early modern Japan. In particular this paper focuses on the "World of Miroku"appearing in the teachings of Fuji-ko and Fujido, which were the organizations of lay believers.

Through the examination this paper made the following facts clear. (1) The notion of the "World of Miroku" developed by Fuji-ko and Fujido had its bases in Miroku belief of Japanese folklore. (2) However the notion of the "World of Miroku" in the teachings ofFuji-ko and Fujido was quite different from that of the folklore. While the "World of Miroku"appearing in the folklore is characterized by good harvest and abundant gold and silver, Fuji-ko and Fujido leaders thought that all people, includingthe emperor and the shogun, would earnestly carry out their house business, do their best to promotethe happiness of the others, and pray for the salvation of all mankind in the "World of Miroku". (3) The notion about the changes of the world, which was particular to Fuji-ko and Fujido, accounts for such development in the concept of the "World of Miroku". According to the notion the current world was recognized as the second stage, between the original world in the past and the "World of Miroku" in the future, in the history of human beings. This idea helped the leaders of Fuji-ko and Fujido to develop the theories of world renewal, in which the wrong doings of the rulers and poor morality of the people were to be corrected in the "World of Miroku". (4) One of the most important features of the "World of Miroku"was the equality between men and women according to the teachings of Fujido. Both Fuji-ko and Fujido had opposed to the prevailing view of women, in which women were regarded as being sinful and polluted. Fujido further tried to improve the status of women in their families and the society. (5) In accordance with such an innovatory view, Fujido challenged the custom of excluding women from sacred places, Mount Fuji in particular.

Through clarifying these facts this paper shows that Miroku belief could function as a basis for developing the ideas concerning the world renewal in early modern Jap

Keywords: ミロクの世; 世直り; 富士山; 富士講; 不二道; 男尊女卑の否定
Keywords: World of Miroku(彌勒); world renewal; Mount Fuji; Fuji-ko; Fujido; Fujido; opposition to the predominance of men over women

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