- 著者
-
山岸 常人
- 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
- no.45, pp.p161-193, 1992-12
本稿は、中世の寺院において本堂或はその他の仏堂の中に何らかの意図をもって納め置かれた文書―仏堂納置文書と呼ぶことにする―をとりあげ、その納置の状態・納置文書の種類や機能・蔵に納置された文書との関係等について、主として栄山寺・高野山・金剛寺等の納置の事例をたどりながら、寺院内部における文書の安定的な保管についての原理と現実について考察を加える。文書納置には様々な種類の仏堂が使われているが、中でも御影堂・本堂、とりわけ御影堂が特に史料的に豊富な情報を残しており、御影堂が多くの寺に共通して重用されていた。多数の文書が仏堂に納置された要因は、併存する複数の僧侶集団、さらには寺外の諸権門との間での様々な権利が対立する際、権利を保障する支証となる文書の所在とその確かな伝領を実現するためにふさわしい機能を仏堂がもっていた点にある。寺の開祖や宗祖を祀る御影堂が特に選ばれているのは、世俗の諸権力より上位の権力に文書の保管を委ねたと見ることができる。ただしこのシステムは架空の上位権力の存在を想定して成立している擬制とも言えるものであった。このことは笠松宏至氏の言う「仏物」誤用禁止の法理とも共通する理念であるが、その法理の裏では、高野山の御手印縁起等の奉納状や十聴衆評定で定められた出納手続、或は文書の書面上に御影堂納置文書である旨を示す文言を加筆すること等、実態を伴った管理制度の完備によって初めて保管の実効性が保証されていた。更には金堂には下書を、御影堂には正文を置くような危険を分散する方式も編み出されて、それを補完したはずである。即ち理念や擬制だけで現実の利害や権力に対抗しきれるものではなかった。なお仏堂に納置される文書は公験・荘園文書など寺家の権利に直接関わるものに主として限られ、法会文書などは納められず、また年貢なども別の収納施設に納められ、寺内の収納施設は目的により俊別されていた。仏堂に文書を納置することは正に中世寺院の組織構造を直接に反映した現象であった。This paper looks at documents stored with some intention in the main sanctuary or other sanctuaries of Buddhist temples in the Middle Ages …… hereafter called "documents stored in Buddhist temples". The author examines the principles and actual situation of the secure storage of documents in temples, by tracing examples of storage mainly in Eizanji, Kôyasan, and Kongôji temples, with regard to conditions of storage, types and functions of the stored documents, and their relation with documents stored in warehouses.Various types of Buddhist sanctuaries, such as the Mieidô and the main sanctuary, were used for the storage of documents. The Mieidô, in particular, contain an abundance of historical information, and commonly held an important position in many temples. The reason many documents were stored in Buddhist sanctuaries was that these buildings were appropriate for the storage and accurate transmission of documentary evidence regarding rights, in case of confrontation between opposing groups of Buddhist priests, or disputes with various influential powers outside the temple. It seems that the Mieidô, which is dedicated to the founder of the temple or the sect, was particularly chosen for the storage of documents because a higher power than secular powers was entrusted with the storage of documents. However, this system can be said to have been a false system, which was established on the assumption of the assistance of a fictional higher authority. This idea has something in common with the legal principles behind the prohibition of the misuse of "Buddhist objects" as stated by Mr. Kasamatsu Hiroshi. Behind this principle, the validity of the documents stored in the Buddhist sanctuaries was assured only when a control system in line with real conditions was perfected, that is, letters of dedication, such as the Goshuin-engi of Kôyasan, accounting procedures determined by a meeting of ten, the addition of a phrase indicating that the documents were stored in the Mieidô, etc. Furthermore, a method of spreading risk, such as storing a draft in the main hall in addition to the original document in the Mieidô, must have been devised for greater assurance. In other words, actual interests and powers cannot have been countered by only principles or a false system. It should be further noted that the documents stored in Buddhist sanctuaries were principally limited to official documents and manor documents, those are directly related to the temples' rights and interests, documents on Buddhist meetings were not stored there, and annual land tax was stored in other storehouses. In this way, storage facilities in temples were distinguished according to purpose.The storage of documents in Buddhist sanctuaries was really a phenomenon which directly reflected the organizational structure of the temples in the Middle Ages.