著者

大東 敬明

出版者

国立歴史民俗博物館

雑誌

国立歴史民俗博物館研究報告 (ISSN:02867400)

巻号頁・発行日

vol.142, pp.193-209[含 英語文要旨], 2008-03

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本稿は、東大寺二月堂修二会(以下、東大寺修二会)「中臣祓(なかとみのはらえ)」の典拠や構造を、その詞章から、分析しようとするものである。東大寺修二会に参籠する僧は練行衆(れんぎょうしゅう)と呼ばれ、法会を支障なく執行する為に、穢れを取り去って心身を清浄に保つ事が求められる。そのため、現在では三月一日から十五日未明にかけて行われる「本行(ほんぎょう)」に先立って「別火(べっか)」行が行われ、その最終日にあたる二月末日に「咒師(しゅし)」によって「大中臣祓(おおなかとみのはらえ)」が行われる。また、「別火」行・「本行」期間中、様々な場面で「中臣祓」が行なわれる。祓は、罪や穢を除去することを目的とする儀礼である。この「中臣祓」は、「別火」行に入る際、「別火」行中の朝夕の勤行の際、洗面・入浴・便所の後、「本行」において、日々、二月堂に上堂する前等に行われる。「中臣祓」で用いられる御幣には、本稿で分析対象とする詞章が書かれた紙が巻きつけられている。練行衆は、それぞれ持っている守本尊に向かい、拍掌の後に、詞章を黙誦し、この御幣で身を祓うなどの所作を行なう。本稿において「中臣祓」の詞章は、① 東大寺八幡宮(手向山八幡宮)への法楽。② 真言神道や修験道で用いられた「拍手祓大事(かしわではらえのだいじ)」「伊勢拍手秡(いせかしわではらえ)」と共通する作法。③ 陰陽道流の祓で用いられた自力祓形式の略祓。④ 吉田神道の影響を受けた略祓で、息災延命祈願に用いられた祓。の四つの部分より構成される、と考察した。それぞれの具体的な典拠について、②以外は見出すことは出来なかったが、「中臣祓」の詞章が複数の系統の祓に関わる作法を集めて、独自の形式を作り上げている事は言える。すなわち、「中臣祓」は東大寺八幡宮へ法楽を捧げた後に、真言神道、陰陽道、吉田神道など、典拠を変えながら三重に祓を行う構造(②③④)を持つ。東大寺修二会が、諸儀礼の要素を取り込んで独自の形式としてゆくことは、法会の様々な部分から見出すことが出来る。「中臣祓」は東大寺修二会全体から見れば小さな作法であるが、同様の性格を見出すことが出来た。This paper uses the texts of the "Nakatomi no Harae" that are part of the Shuni-e ceremony held at Nigatsu-do at Tōdaiji as a means of investigating the origin and composition of this purification ritual.Priests who take part in the Tōdaiji Shuni-e ceremony are called Rengyoshu, and are required to remove all defilement and to purify their minds and bodies so that the ceremony can proceed without hindrance. This is done by means of a ceremony called "Bekka" which is held before the main ceremony, which currently takes place from March 1 through the early hours of March 15. On the last day of the Bekka ceremony, the last day of February, priests called Shushi perform the "Onakatomi no Harae" ceremony. The "Nakatomi no Harae" is also held at various stages in the Bekka ceremony and in the main ceremony. These purification rituals are performed in order to remove the polluted and bad condition.When the Bekka ceremony is under way, "Nakatomi no Harae" is performed at services held morning and night, after washing the face, bathing, and toileting, and before entering the Nigatsu-do everyday when the main ceremony is taking place. The Rengyoshu face their respective protective Buddhas, clap their hands, after which they perform various rites, such as the silent recitation of texts and purification of their bodies with white paper strips called "gohei". In the "gohei", the text which is the subject of this study is written on furled paper.In this study, the author found that the "Nakatomi no Harae" consists of four parts:1) Hōraku for Tōdaiji Hachimangu (Tamukeyama Hachimangu);2) Rites the same as the "Kashiwade Harae no Daiji" and the "Ise Kashiwade Harae" practised in Shingon Shinto and Shugendo; 3) Purification rituals in the form of self-purification rituals practised in Onmyodō purification rituals; 4) Purification rituals used in prayers for health and longevity that have been influenced by Yoshida Shinto.With the exception of part 2, it was not possible to determine the origins of these parts. However, it is fair to say that the texts of the "Nakatomi no Harae" were formed in their own unique way by amassing rites related to purification rituals with a number of different origins. That is to say, the structure of the "Nakatomi no Harae" is such that after the Hōraku is said for Tōdaiji Hachimangu, three purification rituals, parts 2, 3, and 4, are performed with different origins, such as Shingon Shinto, Onmyodo, and Yoshida Shinto.The creation of the unique forms in the Tōdaiji Shuni-e ceremony through the inclusion of elements from different rituals over time is evident in various parts of the Buddhist service. Even though when viewed from the perspective of the complete Tōdaiji Shuni-e ceremony the "Nakatomi no Harae" is a minor ritual, this study has found that the "Nakatomi no Harae" contains similar characteristics.