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)


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)


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)


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)

一遍の出家について 『一遍聖繪』は次のように記している。

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)


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.


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