<論説>中世における葬送の僧俗分業構造とその変化 : 「一向僧沙汰」の検討を通して

Abstract

本稿は、中世における葬送形態としての僧俗分業構造とその変化の実態を解明しようとしたものである。従来の研究では、十四世紀前半を境に入棺・茶毘・拾骨等の葬送に携わる者が顕密僧から禅律僧に変化し、それは顕密僧が触穢を忌避したためだと理解されてきた。ところが、この理解には葬送の執行者として俗人が充分に位置付けられておらず、また中世後期の葬送で盛んに用いられた「一向僧沙汰」に対する理解も的確ではなかった。本稿は、九世紀から十六世紀までに行なわれた葬送を対象に検討を進めた結果、中世の葬送形態は、葬送全体を「一向沙汰」する奉行人と、個々の儀礼を司る者との重層的な執行体制を有していたこと、その変化は、この両層において俗人と僧侶との問でそれぞれ生じていたことなどを明らかにした。そして、顕密僧や禅律僧といった僧侶や親族・近臣といった俗人が、それぞれの置かれた立場からどう死穢と向き合っていたのかを明らかにした。

This article attempts to clarify the structure of the division of labor for funeral rites that were performed by Buddhist priests and laity and the actual conditions of the change in Japanese medieval funeral rites. Past studies argued that those who took part in funeral rites, performing the functions of nyukan (placing the body into a coffin), dabi (cremating the corpse), shukotsu (gathering the ashes) and so on, changed from ken-mitsu (exoteric and esoteric) Buddhist priests who were affiliated with the core ken-mitsu temples of Enryakuji, Kofukuji, Toji etc, to priests of the Zen, Ritsu, and Nembutsu sects and that ken-mitsu priest concentrated on chuin butsuji (Buddhist memorial services conducted during intermediate period, chuin, between death and rebirth). In addition, it was understood that the reason for this was that ken-mitsu priests wished to avoid funeral rites that would entail shoku'e (contact with the impurities of the dead). But this understanding does not place sufficient weight on the participation of the laity in funeral rites. This is particularly the case after the late 14th century when the practice of funeral rites that was so often described as ikko so zata, which has been understood as all portions of funeral rites being conducted completely by priests who had been charged with these duties by Zen, Ritsu, or Nembutsu lineage temples, and thus the participation of the laity in funeral rites was hardly considered. In other words, it is necessary to review the form of funeral rites to see how they were conducted and practices changed from the point of view of those who practiced funeral rites whether they were priests or members of the laity. As a result of having investigated the role of lay participation in funeral rites from 9th century to 16th century, I have revealed that the form of funeral rites in medieval Japan was a multi-tiered system that was constituted of a supervisor who had performed all the rites of the ikko so zata and persons who managed each protocol and that changes occurred in this multi-tiered system involving the laity and priests in each part. Moreover, I have clarified that the chuin butsuji in which ken-mitsu priests specialized to avoid shoku'e were also actually places of shoku'e, and I also point out that the reason that has been assumed responsible for this change is not valid. Finally, I clarify that although participation in funerary rites involved shoku'e, it was at the same time required by custom and filial duty and therefore ken-mitsu, Zen-Ritsu, and Nembutsu priests, in other words other, those who had taken the tonsure, as well as relatives and close lay advisors, that is to say, members of the laity, faced impurity of death in each place.