一遍と今をあるく

えひめふるさと塾

英語版のさわりの紹介1

英語版の序文の最後の一節を紹介致します。
現代に一遍を学ぶ意義を英文で的確かつ簡潔に記されています。

How can the naked desires of humans be harmonized with nature, and how can a sustainable global environment be maintained? This is an urgent topic for those of us who live in the world of the twenty-first century. Therefore, even now, learning about Ippen’s life and thought is profoundly meaningful.
(Ippen 5ページより)

人のむきだしの欲と自然との調和をいかにとるか、どうすれば持続可能な地球環境の維持ができるのか。
これが21世紀の世界に生きる我々の喫緊の課題である。
そこに一遍の生涯と思想を今なお学ぶ意義深さの所以がある。

In the history of Japanese Buddhism , as time passed , the idea of an exclusive practice that had been advocated by Honen gradually evolved in new ways , due to the continuing emergence of important Buddhist figures . Among these , Ippen , who was active in the late Kamakura period , developed the ideas of Honen’s leading disciple Shoku into a unique understanding of the spoken name (myogo 名号). By combining the distribution of fuda with dance , Ippen elevated Pure Land teachings to new heights. I will discuss Ippen’s life and his religious ideas , relating it to both politics and Buddhist history , based on the Ippen hijirie and the Ippen Shonin ekotobaden , which are foundational texts for the study of Ippen.
( Ippen 6ページより)

日本仏教の歴史において、法然によって唱導された専修の思想は時代を経るに従い、次々と輩出した仏教者によって新しく展開していく。
その中にあって鎌倉時代末期に活躍した一遍は、法然の高弟証空の思想を独一の名号思想へと発展させ賦算と踊りを一体化させることによって、浄土教を止揚させた感がある。
本論は、こうした一遍の生涯と宗教とについて根本資料となる『一遍聖繪』と『一遍上人繪詞伝』を中心に、政治や仏教史とも絡ませながら論じていきたいと考えている。

Birth
Ippen was born the second son of Michihiro at Hogonji temple in Iyo province’s Onsen district, in the Okudani area of Dogo, eighteen years after the end of the Jokyu uprising, when the fortune of the Kono family had been completely lost. He was born on the fifteenth day of the second month of En’o 1(1239), and his childhood name was Shojumaru. Because his father Michihiro was granted the title Befu Shichirozaemonnojo, it is thought he took the Kono village of Beppu as his headquarters.
(Ippen 29ページより)

出生
一遍は変後十八年経って、河野家の昔日の繁栄が全く失われたころ、伊予国温泉郡道後奥谷の宝厳寺の地に通広の二男として生まれた。
時に延応元年(1239)二月十五日である。幼名は松寿丸。父通広は別府七郎左衛門尉と称していたので、河野郷の別府を本拠としていたものと思われる。

Renouncing the world Studying under Shodatsu of Dazaifu Regarding Ippen’s renunciation of the world, the Ippen hijirie states:
When he was ten, mourning his mother’s death, he awakened for the first time to the principle of impermanence. Following the command of his father, he left home to become a renunciant, taking the Dharma name Zuien ( Ippen hijirie, fascicle 1 )
(Ippen 33ページより)

出家
大宰府の聖達のもとへ
一遍の出家について 『一遍聖繪』は次のように記している。
十歳にて悲母にくれて始めて無常の理をさとり給ひぬ
つゐに父の命をうけ出家をとげて法名は随縁と申しけるが
云々

Before long, Ippen retracted his steps to Zenkoji temple. Why did Ippen, who was earnestly seeking his own liberation, select Zenkoji temple as his first destination? This is an important question. The decisive factor in his decision to worship at Shinano’s Zenkoji temple was, of course, his own faith in the compassion of the temple’s main object of worship, which was an Amida image that was considered to be alive. However, the influence of Zenkoji faith at that time and of Zenkoji hijirie provided the background for this.
(Ippen 45ページより)

ほどなく一遍は引きかえし善光寺に参詣している。自己の解脱を一途に求め、その最初の地として善光寺を選んでいることは、重要な問題である。
一遍が信濃の善光寺に参詣することを決意したのは、もちろん善光寺本尊生身弥陀如来の慈悲を信仰しているからに他ならない。
しかしこれには当時の善光寺信仰や善光寺聖の存在が背景にあったことを忘れてはならない。

The Nonduality of Ten and One
Ippen, who copied the painting of the two rivers and the white path at Zenkoji temple, returned to Iyo in the autumn of Bun’ei 8 (1271) and hung it in his hermitage at Kubodera temple, where he began the life of the exclusive nembutsu. It was here that Ippen composed the verse on the “nonduality of ten and one”(juichi funi 十一不二), which could be called the center of his thought. The Ippen hijirie (fascile 1) records the following :
At Kubodera temple in Iyo, he removed the dark green moss and the blue-green moss from the peaceful land. He built a hut with a pine gate and a brushwood door. On the east wall, he hung as the main object of worship the two rivers. He did not mingle with other people, but passed his time in quietly walking around. He abandoned all affairs of the world and devoted himself to reciting the name. Nothing interfered with his efforts to practice the four postures tirelessly, and he welcomed the passing of three springs and autumns. At this time, he completely understood the Dhama teachings in his own mind, composed a verse with seven characters, and hung it in on the wall next to the one with the central image.
(Ippen 53~56ページより)

The verse read:
Perfect awakening ten eons in the past in the realm of humans. In one moment (ichinen 一念), birth in the land of Amida. The nonduality of ten and one are proved in no-birth. The land and the realm are equal, and we are seated in the great assembly.

十一不二論
善光寺で二河白道を図した一遍は、文永八年(1271)秋、伊予へ帰り窪寺の庵室にそれを掲げて専修念仏の生活に入った。
一遍はここでその思想の中心ともいうべき「十一不二頌」をつくっている。
『一遍聖繪』には次のように記されている。

予洲窪寺といふところに、青苔緑蘿の幽地をうちはらひ 松門柴戸の閑室をかまえ 東室にこの二河の本尊をかけ交衆をとヾめてひとり径行し 万事をなげすてゝもはら称名す 四儀の勤行さはりなく三とせの春秋を をくりむかへ給ふ かの時己心領解の法門とて 七言の頌をつくりて 本尊のかたはらのかきにかけたまへり 其の詞に云く
十劫正覚衆生界   一念往生弥陀国
十一不二証無生   国界平等坐大会