아베 미츠이에(阿部充家)의 韓·日 佛敎 關聯 活動－新資料 「中央學林學生諸君」(1915), 「朝鮮佛敎の今昔」(1918)의 公開와 더불어

다국어 초록 (Multilingual Abstract)

This article introduces Abe Mituie’s activities related to Korean and Japanese Buddhism and two newly discovered materials. He worked as a brain of Japanese cultural rule over Joseon Korea while holding various positions such as the president of KyeongSung Il Bo, the vice president of Kokmin Newspaper and the director of Central Joseon Association.
Abe was responsible for Enkak Temple, the head temple of Japanese Rinzai section, and was one of the layman followers of Syak Soen who worked for the spread of modern Japanese Buddhism to Europe and America. He was a respectful Buddhist layman so as to teach Zen Buddhism for young Buddhist monks in Japan. After he started to assume charge in the Kyeong Sung Il Bo, he was also very active in movements in relation to Joseon Buddhism to the extent that he was found to be deeply involved in Joseon Buddhism sections.
On the other hand, he concluded Joseon culture to be ‘devastated.’ He asserted that it was necessary to develop spiritual culture and revive Buddhism in order to resolve the devastation in the Joseon. In addition, he thought that Joseon Buddhism was ruined due to the misgovernment of the Joseon Dynasty, but had its own as great tradition as Japanese Buddhism. Therefore, in his opinion, there was a need to do research on Joseon Buddhism and find some way out of the contemporary difficulties. In order to save the situation, he made efforts to protect and revive Joseon Buddhism while paying continuous visits to Joseon Buddhist temples, supporting the publication of Buddhist canons and proposing to have a regular meeting of ‘The Invitation of 30 Head Temples.’ From his visit to Youngju Temple and his consistent relationship with Kang Daeryeon, it can be assumed that he was involved in reorganizing power structure in Joseon Buddhism and establishing various institutions.
He emphasized the strict adherence of individuals and communities to rules in his lecture for students at Jung Ang Hak Rim. It was a way to revive Joseon Buddhism by creating a new social image of Joseon Buddhism. He continued to work for the restoration of Joseon Buddhism even after he retired from Kyeong Sung Il Bo and returned to Japan. He introduced the originality of Joseon Buddhism history to Japan and sent Japanese monks to Korea in order to do research and contribute to exchange between Korean and Japanese Buddhism.
All things taken together, it is evident that Abe Mitzihe regarded Joseon as backward or stagnant from a perspective of evolutionist or orientalist, and was a Japanese elite to believe that it was just for Japan to control Korea. However, he was different from other Japanese elites in that he did not considered Joseon Buddhism merely as the object of propagation. He thought that Joseon Buddhism possessed its own great tradition and culture, but was ruined because of the misadministration of the Joseon Royal House. Therefore, in his opinion, Joseon Buddhism should be recovered by means of some supports, and its revival would lead to the restoration of Joseon culture as a whole, which would be realized by Japanese rule over Korea and Japanese elites’ generous assistance.

다국어 초록 (Multilingual Abstract)

京城日報社長及び国民新聞副社長、中央朝鮮協会理事を勤め、文化統治政策のブレインとして活躍した阿部充家の韓·日仏教関連活動を紹介し、新しく発掘した資料2編をも提示してみた。阿部は、日本の臨斉宗本山である円覚寺の館長として、西欧向けに日本仏教の布教を行っていた釈宗演周辺の居士グループの一員であった。日本では青年修行僧を指導するほど、教界で認められている居士修行者であった。京城日報赴任後、彼が展開した朝鮮仏教関連活動も積極的であった。彼は朝鮮文化の現在を「荒廃」と規定した。その克服のためには、精神文化の発展が必要であり、仏教を復興する必要があると主張した。朝鮮仏教は朝鮮王朝の失政のため荒廃となっているが、日本に劣らない独自的な伝統を持っているため、研究が入るし、現在の状況を打開することができる復興策も研究する必要があるとみた。その復興策の一環として、彼は朝鮮名刹に対する視察を続けながら、経典支援などを行う一方、総督府に「30本山招待会」の定例化を提案するなど、朝鮮仏教の「保護と復興」のための政策的な努力を積極的に試みた。一方、竜珠寺訪問からも推測することができるように、彼は当時朝鮮仏教界の内部で進んでいた権力再編の過程、各種機関の設立などにも介入した可能性がある。中央学林学生のためにおこなった講演では、個人及び共同レベルの規律厳守を強調したが、それは朝鮮仏教が持っていた社会的なイメージの変貌を通し、朝鮮仏教の復興を試みようとする方策の一環であった。帰国した後にも阿部の朝鮮仏教関連活動は続く。独自的な伝統を持っている朝鮮仏教史の紹介、両国仏教の相互研究や交流のため、日本の僧侶を朝鮮に派遣し、長期研究を行わせた点などがそれである。総合的に見て、阿部が朝鮮社会の停滞を信じる進化的な世界観及びオリエンタル的な視覚の持ち主であり、日本による植民地支配の正統性を硬く信じている支配エリートであったには間違いなかったように思われる。一方、彼には別の考え方も具備されているように思われる。一方的な布教対象でなく、学ぶべきの独自的な伝統と文化を持った存在として朝鮮仏教を把握した点、朝鮮王朝の失政で一時的に毀損されたその伝統が復興策を通して修復されるべきと把握した点, これが結果的には朝鮮文化全体の復興につながるとみなしたところ、それが日本の植民地システムとエリートたちの「好意的な支援」を通して実現できるとみなしたところなどがそれである。

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