Shikoku Pilgrimage ②

四国巡礼では一体何をお参りし祈りを捧げるのでしょうか？四国巡礼とは四国に存在する８８のお寺を巡礼することです。８８のお寺だけではなくて、そのお寺以外にそれぞれのお寺が有している古くからの小さな御堂がやや離れた地に建立されていますが、それらの御堂を「奥の院」と称しています。空海は自身の修行のために四国の地で山中深く或いは海岸沿いの危険な岩場の陰に入って瞑想を重ねたりして多くの様々な地で鍛錬をされました。そしてやがてその場にお寺を建て、或いは前々からその地に存在していたお寺にも寄ってお礼をされたと思います。それらがやがて８８もの数の寺となって、８８は縁起の良い数字であることからそれら８８の寺を巡礼するのが「四国遍路八十八か所」(Shikoku henro hachiju-hachi-kasho)と言われるのです。またそれらのお寺の中では空海が建てたお寺ではなくて他の僧侶が建てたお寺も多く有ります。

What exactly do you visit and pray to on the Shikoku Pilgrimage? The Shikoku Pilgrimage is a pilgrimage to 88 temples in Shikoku.

In addition to the 88 temples, each temple also has its own small, old halls built in remote locations, and these halls are called Okuno-in "inner shrines."

Kukai trained in many different locations in Shikoku, meditating deep in the mountains or in the shade of dangerous rocks along the coast. He eventually built temples in those locations, or visited temples that had existed in those locations for a long time to give thanks. Eventually, these temples totaled 88, and since 88 is an auspicious number, the pilgrimage to these 88 temples is called "Shikoku henro hachiju-hachi-kasho." Many of these temples were not built by Kukai, but by other monks.

さて、では一体何を誰をお参りするのだろうか？その対象は勿論　空海ですが、空海の御堂は「弘法堂」(Kouboudou)などの別名を付けられて本堂とは離れた地に存在することが殆どです。ですからその寺に着いたら「本堂」に先ずお参りすることが大事なことなのです。ではその「本堂」には何が祀られているのか？と問われれば,それは「ご本尊さま」(Gohonzon-sama)という回答になります。ではその「本尊」の解説を始めます。仏教ではとてもたくさんの仏さまがいらっしゃいます。神様が八百万もいらっしゃるように仏さまも多くいらっしゃいます。それは空海の示す「曼荼羅画」（Mandara-ga）を見れば直ぐに分かりますね「大日如来」(Dainichi-nyorai)を中心にして幾多の仏さまが見られます。

So, what and who should we pray to? The object of worship is, of course, Kukai, but Kukai's hall is usually given another name such as "Kouboudou" and is located away from the main hall. Therefore, when you arrive at a temple, it is important to pray at the "main hall" first. So, if you are asked, what is enshrined in the "main hall", the answer is "Gohonzon-sama". Let us begin by explaining what the "main hall" is.

There are many Buddhas in Buddhism. Just as there are eight million gods, there are also many Buddhas. You can see this immediately by looking at the "Mandara-ga" (mandala painting) shown by Kukai, where many Buddhas can be seen with "Dainichi-nyorai" at the center.

人間も動物も含めて仏さまも修行されているのでその悟りのレベルで「位」が有るのです。たいへんに失礼な表現ですけれども・・・。最高位は「如来」（Nyorai）　次が「菩薩」（Bosatsu）です。その他の位の段が数多く有りますが人間は遥か下の方ですね。

さて如来のことをお話します。皆さんがよくご存じの釈迦如来（Shaka-nyorai）ですが、お釈迦さまです。他には阿弥陀如来(Amida-nyorai)・薬師如来(Yakushi-nyorai)などがおられます。その次の菩薩(Bosatsu)のことですが、最も有名な観音菩薩(Kannon-bosatsu)がおられます。他には地蔵菩薩(Jizou-bosatsu)・文殊菩薩(Monju-bosatsu)・勢至菩薩(Seishi-bosatsu)、など多くおられますね。その次の位には「明王」(Myouou)「明神」(Myoujin)「権現」(Gongen)などと続きます。さて、これらの如来や菩薩はそれぞれのお役目が有ってそれぞれの働きが異なっています。例えば薬師如来は「薬」の仏様ですし、文殊菩薩は「学問・知恵」の仏様です。そしてこれらの仏様はそれぞれに「真言」（Shingon）というお経を持っておられて　私たちはそれぞれを崇める時にその真言を唱えて感謝の意をお伝えします。

Buddhas, including humans and animals, practice asceticism, so there are "ranks" according to the level of enlightenment. This is a very rude expression, but... The highest rank is "Nyorai" (Tathagata), followed by "Bosatsu" . There are many other ranks, but humans are far below.

Now, let's talk about Tathagata. Everyone is familiar with Shaka-nyorai , which is Shaka. Others include Amida-nyorai and Medicine Buddha (Yakushi-nyorai). The next Bodhisattva (Bosatsu) is the most famous Kannon-bosatsu . Others include Jizo-bosatsu ,

Manju-bosatsu (Monju-bosatsu), Seishi-bosatsu , and many more. The next ranks are "Myouou", "Myoujin", "Gongen", and so on. Now, these Buddhas and Bodhisattvas each have their own roles and different functions. For example, Yakushi Nyorai is the Buddha of "medicine", and Manjusri is the Buddha of "learning and wisdom". Each of these Buddhas has a sutra called "Shingon", and when we worship each of them, we chant that mantra to express our gratitude.

例えば釈迦如来は「のうまくさんまんだ　ぼだなんばく」

薬師如来は「おんころころ　せんだり　まとうぎそわか」

観音菩薩「おんあらはしゃのう」などです。

お寺に入ったら先ずはご本尊を確認し　次に本堂の正面に進み　厳かに賽銭を捧げて　手を合わせて本尊への真言を３度唱えたら感謝の言葉を述べて一礼をして終えます。その後に「弘法堂」に参拝します。

巡礼をしていくと寺の端っこに　古い車いすや使い古した杖が多く目に入りますがそれらは巡礼の途中で身体が良くなった人々が感謝を込めてそこに置いていくものなのです。時期が来たらお寺の僧侶たちによって処分されますが巡礼の力というものの凄さをとても感じ得られます。

For example, The Mantora Shaka Nyorai is "Nomakusanmanda bodanambaku", Yakushi Nyorai’s is "Onkorokoro sendari matougisowaka", and Kannon Bodhisattva’s is "Onarahashanou".

When you enter the temple, you should first check the principal image, then proceed to the front of the main hall, solemnly offer a coin, join your hands, chant the mantra to the principal image three times, then finish by expressing your gratitude and bowing. After that, you can visit the "Kobo-do Hall".

As you make the pilgrimage, you will see many old wheelchairs and worn-out walking sticks on the edges of the temples, which are left there by people who have gotten better during the pilgrimage as an expression of gratitude. When the time comes, they are disposed of by the monks of the temple, but you can really feel the power of pilgrimage.

昨今では四国巡礼はどちらかと言うとハイキングなどの延長の様に思われてしまいがちですが私のお参りした頃はやはり「修行感」が強くて、それこそ３０日間動物性たんぱく質は採ることは許されず　凄まじい上り坂の焼山寺とか雲平寺の登り口の所にテント貼りのお店が「生卵」を販売していてそれを飲んで長い階段と急坂に向かいました。私はその時に初めて生卵を食べましたが、味のことよりも栄養の補給だと言われました。　また今は途中で名物の料理を口にしますが当時は前述したようにそういう類のものは一切採れませんでした。

Nowadays, the Shikoku Pilgrimage is often thought of as more of an extension of hiking, but when I made the pilgrimage, it still had a strong "training" feel to it, and we were not allowed to take in any animal protein for 30 days. At the foot of the steep uphill climbs of Shousanji and Unpeiji, there were tents selling "raw eggs," and we drank them before heading up the long stairs and steep slopes. It was the first time I ate a raw egg, and I was told it was for nutrition rather than taste. Nowadays, we eat local specialties along the way, but as I mentioned before, we were not allowed to eat any of that kind of food at the time.

一か所だけ徳島だったと思いますが「鯖大師」(Saba-daishi)という奥の院が有りましたが、そこでは遍路さんも鯖が食べられるのです。ですから大喜びで暗いロウソクの下で鯖をお腹いっぱい食べられたのです。　今でも鯖が食卓に並ぶとその日のことを思い出します。この様にして今とは全く違う「遍路旅」でした。

I think there was one place in Tokushima, an inner sanctuary called "Saba-daishi," where even pilgrims could eat mackerel. So I was overjoyed and ate my fill of mackerel by the dim light of candles. Even now, I remember that day when mackerel is served on the dinner table. In this way, my "pilgrimage" was completely different from what it is today.

そして昔は山道で迷うことが有ると先に進んでいた遍路さんが正しい道が分かる様に「草を結んで」方向を示してくれていました。また海辺で強い風に煽られて砂が頬を叩くのが痛かった思い出があります。

そうそう、海を小船で船頭さんに漕いでもらって向こうの浜に渡ったこともあります。この時には沖合で

とてもその小舟が揺れ出して船頭さんも真顔になって操作していましたが乗合の遍路さんたちがその次のお寺の本尊である「波切不動明王」(Namikiri-hudou-myouou)の真言を唱え始めたら一気に波が落ち着いてきた時には驚きました。

In the past, if a pilgrim got lost on a mountain path, the pilgrim ahead of him would tie a rope of grass to show him the right path. I also have memories of the strong winds at the beach and the painful sand hitting my cheeks.

Oh yes, there was a time when a boatman rowed a small boat across the sea to the other side of the beach.

At that time, the boat started to rock hard offshore, and the boatman was very serious while operating it, but when the pilgrims on board started chanting the mantra of "Namikiri-hudou-myouou", the principal image of the next temple, the waves calmed down all at once. We were surprised and deeply grateful.

次に、「衛門三郎」(Emonsaburo)という人物の話をしましょう。彼は四国の愛媛県に住んでいた裕福な商人でした。彼の家の門前にみすぼらしい姿の僧侶が托鉢に訪れました。彼はその僧侶に汚いから直ぐに立ち去る様に命じます。が、僧侶は一心に読経を続けるのです。それに対して衛門三郎は持っていたほうきなどでその僧侶を叩いて退去させました・・・。そうして幾日か過ぎるとその三郎の家に不幸が相次いで起こって子供たちが次々に病で亡くなったり大怪我をしてしまいます。

Next, let me tell you the story of a man named Emonsaburo. He was a wealthy merchant who lived in Ehime Prefecture in Shikoku. A shabby-looking monk came to the gate of his house to beg for alms. He ordered the monk to leave immediately because he was dirty. However, the monk continued to chant sutras with all his heart. Emonsaburo responded by hitting the monk with a broom or something and forcing him to leave. A few days later, a series of misfortunes befell Saburo's house, and one after another, the children began to get sick and die, or get seriously injured.

そこで　三郎はあの時に自分が罵って叩いた人物こそ空海であったことに気付きます。

そうして猛省の気を強くして空海に会ってお礼と反省を伝えたいと遍路の旅に出ます。これがお遍路さんの起源に成ります。それでもどれだけ歩んでも空海に会えない・・・そこで彼は逆打ちという一番の霊山寺からではなくて８８番の結願の大窪寺から回れば空海に再会できると信じて旅を続けます。

Saburo then realizes that the person he had cursed and hit back then was none other than Kukai.　And so, with a strong resolve to repent, he sets out on a pilgrimage, hoping to meet Kukai and express his gratitude and remorse. This is the origin of the pilgrimage. But no matter how far he walks he is unable to find Kukai...So he decides to go in the opposite direction,　starting not from the first temple, Ryozenji, but from the 88th temple, Okuboji, the final temple, believing that he will be able to meet Kukai again, he continues his journey.

でもやがて苦難の重なりで体力を失いとうとう最期の時になりました。道端で倒れると誰かが背を撫でてくれます。三郎はそこで空海に出会えるのです。三郎は弱い声で誤ります・・・空海はもう貴方の罪は消えましたよ　その長い間の気持ちで充分ですよ・・・と伝えて「何か願いはないですか？」と尋ねると彼は「叶うことならばあの地の裕福な家に生まれて来世は人助けの生涯を送りたいです。」と述べます。すると空海は目の前の小石を拾って、それに「衛門三郎再来」と書いて手に強く握らせて　お浄土へのお別れを告げました。　そして翌年にそのお家に男子が誕生します。ところがその子は幾つになっても片掌を開かないままでした。そこで高僧に祈祷してもらうとようやく掌を開きました。その掌には「衛門三郎再来」と記してある小石がありました。彼は生涯を人助けのために捧げたとのことです。

But eventually, due to the accumulation of hardships, he loses his strength and finally reaches his end. When he collapses by the side of the road, someone strokes his back. There, Saburo meets Kukai. Saburo says in a weak voice, "Your sins have been forgiven. Your feelings over the years are enough." Kukai tells him, "Do you have any wishes?" Saburo responds, "If possible, I would like to be born into a wealthy family in that land and spend my next life helping people." Kukai then picks up a pebble in front of him, writes "Emon Saburo returns" on it, has him hold it tightly in his hand, and says goodbye to the Pure Land. The following year, a boy is born to the family. However, no matter how old the boy gets, he never opens his palm. So, after a high priest prays for him, he finally opens his palm. In his palm is a pebble with the words "Emon Saburo returns." It is said that he dedicated his life to helping people.