20 大仏
奈良の御代に、めざましいものとして、人々を驚かせた事、いろいろある中の一つは
、銅や金の新発見です。これより先、天智天皇の御代頃から、鉱物資源の見つかった事
が、いくたびかありました。たとえば、天智天皇の七年（西暦六六八年）には、越の国
から燃える土と、燃える水とを、たてまつったとあります。燃える土は、石炭でしょう
。燃える水は、石油に違いありません。それより数年たって、天武天皇の三年には、対
馬の国から初めて銀が出たと云って、献上してきました。凡そ我が国で銀が出るのは、
この時が最初だとあります。文武天皇の二年になると、これはまた盛んな事で、因幡（
鳥取県）や周防（山口県）からは銅鉱、伊勢（三重県）、常陸（茨城県）、備前（岡山
県）、伊予（愛媛県）、日向（宮崎県）からは朱砂（しゅさ）、その他いろいろの鉱物
が各地から産出せられ、献上せられました。これは、採鉱冶金の技術が進み、人々の注
意がその方面に向けられたからでしょうが、そのうちに元明天皇、御位におつぎになっ
て、半年もたたないうちに、武蔵の国秩父郡（埼玉県）から、自然の和銅（にぎあかが
ね）が出て、献上せられました。朝廷では非常なおよろこびで、天にいます神、地にい
ます神の御めぐみであるからと仰せられ、年号の慶雲五年を改めて、和銅元年とし、そ
の喜びの為に罪人の大赦も行われました。そして直ぐに銅銭の鋳造にとりかかり、八月
から世の中に銅銭を流通せしめられました。それには、和同開珎の四字が書かれてあっ
て、有名です。
元明天皇が御立ちになると、和銅が出てきましたが、次の元正天皇の御代の初めには
、美濃の国（岐阜県）へ行幸になり、有名な養老の滝を御覧になり、之を飲んだり、之
を浴びたりすれば、病気が直り、白髪も黒くなり、目もよく見えるようになって、以て
老を養うに足として、年号を霊亀三年を改めて、養老元年とせられました。後世語り伝
えられたのは、この地に貧しい男があって、山に柴を苅って老いたる父を養っていた、
その父が非常に酒をほしがるので、瓢箪を腰につけて、酒を買ってきては、父を慰めて
いたが、ある時、山ですべってころんだところ、酒の香りがしてきた、不思議に思って
あたりを見廻せば、石の中から水が流れ出ている、水の色が酒に似ている、汲んで嘗め
てみると、すばらしい酒だ、大喜びで、毎日之を汲んで来て、父を養った、その話が都
へ聞こえて、そこで元正天皇は、特にその地へ行幸遊ばされ、御感のあまりに、年号ま
でお改めになったのだ、と云うのです。
次の天皇が聖武天皇、その聖武天皇の御代の終わりに、陸奥の国から初めて黄金が出
て、上下とも、非常な喜びで、年号は天平感宝と改まり、大伴家持は歌を作って之を祝
福した事、前に述べましたが、朝廷が特に之を喜ばれたのは、ちょうど大仏を造るため
に、金を必要としておられたからでした。そこで大仏のお話をしなければなりません。
聖武天皇は、天平十三年に勅を下し、国ごとに二つの寺を建てることを命ぜられまし
た。一つは金光明四天王護国寺、ここには二十人の僧侶を置きます。今一つは法華滅罪
寺、ここに十人の尼を置きます。これが国ごとに建てられたので、前者を国分寺、後の
方を国分尼寺と云います。大抵国司のいる国府の近くの高台を選んで、南向きに建てら
れ、金堂･講堂･七重塔･経蔵･鐘楼･中門･南大門などを備え、国分寺の方が、国分尼寺よ
りは一段大きかったようです。そのうち武蔵（東京都）の国分寺の金堂は最も大きく、
横一二一尺、縦五七尺（三六、六メートルに一七、五メートル）あったと云います。こ
ういうすばらしい建築が、全国ほとんど一斉に出来上がった時には、人々はその壮観に
目をみはった事でしょう。
その国ごとに造られた国分寺の中心は、帝都奈良にある金光明四天王護国寺で、これ
が即ち東大寺です。地方の国分寺には、釈迦をまつられましたが、中央の東大寺では、
盧舎那仏を安置されました。これが即ち奈良の大仏です。国々の釈迦仏は、高さ一丈六
尺、即ち四、八メートルばかりであるのに対し、中央の盧舎那仏は、約五丈、即ち十五
メートル余であって、三倍ほどまで大きく、之を安置する大仏殿に至っては、その高く
多い事、仰ぎ見る人々を驚かせずにはおかなかったでしょう。
盧舎那仏と云うのは、華厳経で説くところの本尊で、「るしゃな」は、太陽とか、光
明とか、云う意味、その光が広く限り無く照らす事を象徴したものだと云います。凡そ
世の中にある物も、世の中に起こる事も、すべてお互いに関連があり、影響があって、
何一つ孤立している物も無ければ、他の事と絶縁している事も無い、すべては一つに結
ばれ、一つはすべてにつながる、一つはすべてか影をやどし、一つがすべてに光をうつ
す、それ故に一事に、一物に、一身に、無限の真理を表していると説くのが、華厳経で
す。この華厳の信仰を聞きますと、古事記や日本書紀の神代巻が、不可思議なお伽噺で
はなくて、深い哲学を説くところを、分かりやすく表されたように思われるのです。と
もかく、一切を一つに結ぶこの華厳の教理は、我が国の国家思想と融合し、又はその裏
付けをするものでしたから、聖武天皇は之をお喜びになり、国々にそれぞれ国分寺と国
分尼寺とを置かれた際、その中央に盧舎那の大仏を安置して、日本全国津々浦々、山人
も浦人も、すべて孤立しているもので無く、すべては一つに結ばれてあり、そしてその
中心には、天皇がましますのであり、天皇には万民の心がうつり、同時に天皇の御光が
万民を照らすと云う、日本国の深く貴い国家原理を、この寺、この仏に象徴されたので
ありましょう。
大仏殿は、その後災害にもあいましたが、再建せられて、今も残っています。皆さん
は、多分修学旅行で、之を観られたでしょう。国分寺や国分尼寺は、大抵無くなりまし
たが、それでも礎石が残っていたり、地名に伝わっているものがありますから、皆さん
、それぞれ時分の郷里で調べてみられると、面白いでしょう。見当は、国府の近所と云
う事です。国府は、国司のいた所、つまり今の県庁所在地に当たります。それは後々ま
で府中と呼ばれたり、国府と呼ばれてきた所であります。たとえば武蔵の府中市とか、
因幡（鳥取県）･石見（島根県）･阿波（徳島県）の国府町などがそれです。或いは国の
名と一つになって、甲府（甲斐の国府）とか、防府（周防の国府）とか、長府（長門の
国府）とか、呼ばれている所もあります。静岡も、昔は駿府（すんぷ）と呼ばれていま
した。駿河の国府と云う事です。そのような国府から、大抵あまり遠くない所に、良い
丘地を見定めて、国分寺や国分尼寺は建てられた筈です。そして建物な無くなったにし
ても、国分寺と云う地名が残っているのが多いのです。それをたどって行くと、西南は
大隅･薩摩にも、壱岐･対馬にも、東北は陸奥（宮城県）にも、出羽（山形県）にも建て
られた事が分かります。それは一面から云えば文化の普及でしょう。同時にそれは中央
への統一でしょう。中央の大仏を中心として、全国各地としっかり結び合い、お互いに
離れる事の出来ないものである事を象徴したのは、多大の感激であったでしょう。
聖武天皇が東大寺をお建てになった結果、我が国が非常な恩恵を受けた一つは、正倉
院の御宝物が残された事です。正倉とは、主要なる倉庫と云う事であり、院とは塀をめ
ぐらして外界と別った一区画の事で、外の寺にも、官庁にも、正倉院はあった筈ですが
、他のものは皆無くなって、東大寺の正倉院だけが残ったので、今は正倉院とさえ云え
ば、東大寺の正倉院をさすようになりました。その東大寺もいろいろ災害にあい、殊に
平重衡の焼き討ちには、大仏殿まで焼かれてしまったのですが、正倉院は少しも損なわ
れずに残りました。その建築は、有名な校倉造で、湿度の調節が実によく出来ています
。大きさは南北三三メートル、これが正面で、東西九メートル、これが側面です。高さ
は一三メートル、床下が二、四メートルありますから、大地の湿気は、倉の中へ入って
こないでしょう。倉の中は、三つに分かたれ、中央は板倉ですが、左右は校倉で、壁が
三角の木材を井桁に組合せて造られています。それが湿度に応じて伸びたり縮んだりす
れば、乾いた時には風通しがよく、雨気の時には湿気を拒んで入れないでしょう。そこ
でこの中へ納められた物は、建物と共に、少しも痛まずに残ったのです。千二百年前の
宝物が、千二百年間、倉の中に納められて、今に伝わっていると云う事は、夢のような
話でしょう。このような例は、外国には全くありません。
正倉院は、今は東大寺の手を離れて、宮内庁で守っておられますが、聖武天皇がおか
くれになった時、天皇の御冥福をお祈りになって、光明皇后から、大仏へ献納せられた
品々を始め、凡そ九千点も入っています。屏風もあれば、鏡もあり、筆もあれば、硯も
あり、皿もあれば、鉢もあり、冠もあれば、櫛もあり、琵琶もあれば、尺八もあり、刀
もあれば、弓矢もあり、絵画もあれば、織物もあります。当時我が国の文化がいかに高
かったか、また文化の上で世界的交流がいかに広かったか、を考える事が出来ます。
20 The Great Buddha
One of the various striking accomplishments of Nara period was the discovery
of metals like copper and gold. Prior to this, resources had been discovered on
occasion since the reign of Emperor Tenji. For example, in the 7th year of
Emperor Tenji's reign (668), "burning earth" and "burning water" were presented
from Koshi Province (Hokuriku Area). "Burning earth" was probably coal;
"burning water" must have been petroleum oil. Several years later, in the third
year of Emperor Tenmu'a reign (675), silver was found and presented to the
court from Tsushima Island. This was recorded as the first discovery of silver
in Japan.
In the second year of Emperor Monmu's reign (698), there were many
discoveries. Copper was found in the Provinces of Inada (Tottori Prefecture)
and Suou (Yamaguchi Prefecture); cinnabar iron (compound consisting of mercury
and sulfur) from the Privinces of Ise (Mie Prefecture), Hitachi (Ibaraki
Prefecture), Bizen (Okayama Prefecture), Iyo (Ehime Prefecture), and Hyuuga (Mi
yazaki Prefecture). Other metals were also found in other provinces, and all of
them were sent up the court. This is perhaps because the technology of minig
and metallurgy had developed, directing people's attention to this area.
Then Empress Genmei (r. 707-715) ascended the throne, and within half a year,
natural refined copper was discovered in Chichibu District, Musashi Province
(Saitama Prefecture). This pleased the court immensely, wjich regarded the
discovery as the grace of the heavenly and earthly Gods. Accordingly the
current 5th year of Keiun (Joyful Cloud) era was changed into the first year of
Wadou (Refined Copper) era. A great pardon for criminals was granted in
celebration. Copper coins promptly went into production, and circulated after
the 8th month. As is well known, the coins were engraved "Wadou Kaihou,"
和 同 開 珎
meaning "the treasure produced by the Wadou copper."
At the beginning of the reign of the next Empress Genshou (r. 715-724), the
Empress paid a vist to Mino Province (Gifu Prefecture). She viewed the famous
Waterfall of Yourou, which was said to cure sickness, restore white hair to
black, and bring back eyesight, by drinking and bathing. Thus with the
connotation "sufficient to sustain the elderly," the era name and the year were
changed to the first year of Yourou (Sutain the Elderly) era, from the third
year of Reiki (Divine Fortune White Turle) era.
A legend transmitted to later generations goes: There was a poor man who cared
for his father by cutting firewood in the mountain. The father demanded so
much sake-wine that the son, in order to please him, carried a water jug made
of a gourd to by sake-wine regularly. One day he slipped in the mountain and
fell, and smelled the vapour of sake-wine. Puzzled, he looked around, and saw a
amall brook running out of a rock. The colour of the liquid resembled
sake-wine. Tasting it, he found it to be a superd sake-wine. The son was
delighted and sustained the father's life by giving him this wine everyday.
This news was conveyed to the capital, at which Empress Genshou paid a special
visit, and she was so impressed that she changed the era name.
Next was Emperor Shoumu (r. 724-749). At the end of his reign, gold was
discovered for the first time in Mutsu Province (Aomori and Iwate Prefectures),
and the entire nation was uproarious with joy. As I have explained, the era
name was changed to Tenpyou Kanpou (Heavenly Peace Responding to the Treasure)
and Ohtomo no Yakamochi composed a song to bless this occasion. The court was
particularly pleased, as just at that time gold was needed to construct Great
Buddha. Let us turn to this Great Buddha now.
Emperor Shoumu gave a decree in the 13th year of Tepyou era (741), to have two
Buddhist temples built in each province. The first was to be called Konkoumyou
Shitennou Gokokuji-Temple (Golden Light Bright Four Heavenly Kings Guardian
Temple), and twenty monks were to be housed. The second temple, Hokke
Metsuzai-Temple (Everlasting Lotus Sin-Erasing Temple), was to house ten nuns.
Since these were built in each province, the temples were called Kokubunji-Temple
(provincial temple) and Kokubun-niji Temple (provincial nunneries)
respectively. The sites were generally on higher land near the provincial office,
where the governor of the province of the resided. The building faced south,
and consisted of the main hall, lecture hall, seven-stories pagoda, sutra
storehouse, bell tower, middle gate, and great south gate. Provincial temples
tended to be larger than provincial nunneries.
The main hall of the one in Musashi Province (Toukyou Metropolitan Area) was
the largest of them all: it was 121 shaku (36.6 meters) wide and 58 shaku (17.5
meters) long. Such large-scale magnificent building went up in the province of
the entire nation, to be completed almost simultaneously. People must have
been astonished by the impressive sight.
The head temple of all the pronincial temples was Konkoumyou Shitennou
Gokokuji-Temple (Golden Light Bright Four Heavenly Kings Guardian Temple),
lacated in Nara Capital. This is known as Toudaiji-Temple. In the temples built in
the provinces, Buddha was worshipped. But in this head temple, Roshana Buddha was
deified, and this is the Great Buddha of Nara. While the Buddha of the
provinces were 1 jou 6 shaku (4.8 meters) high, the main Roshana Buddha in the
head temple was over 5 jou (15 meters) in height, three times larger. The
building that contained this statue must have been so spectacularly enormous that all
those who looked up were amazed.
20a The Great Buddha
Roshana Buddha is the principal image in the Kegon (Garland) Sutra, meaning
"sun" or "light," signifying that his light permeates far and wide, without
limit. All substances that exist in this world, and events that take place, are
interrelated and influence each other. Nothing stands alone, cut off from the
rest. All is bound together into one, and the one is joined into all.
Everything portrays its shadow into one, and the one projects its light into
everything. Therefore, infinite truth is expressed in one event, one substance,
and in one body. This is the teaching of the Kegon (Garland) Sutra. Listening
to the faith expressed in this Sutra leads to the thought that the volumes of
the Age of the Gods in Record of Ancient Matters (Kojiki) and Chronicles of
Japan (Nihon Shoki) are not mysterious fairy tales; they express deep
philosophical meaning in an easy, simple way.
The principles taught in Kegon (Garland) Sutra were such that they merged
with, and substantiated the original thought of Japan. Emperor Shoumu delighted
in this, and built the provincial temples and provincial nunneries. By placing
the Roshana Buddha as the head of the these temples, he symbolized the
profound and noble national principle of Japan: that no places and no people of
Japan, living in the mountains and by the sea, are isolated; everything and
every place is joined together; at the center is the Emperor, to whom the
people's heart is directed; and in turn the Emperor's benevolence, like a ray
of light, is projected to all the people.
The Hall of the Great Buddha subsequently met with disasters, but it was
rebuilt and remains to the present day. The provincial temples and provincial
nunneries are generally gone, but at some places the foundation stones remain,
or the memory of the institutions has been passed on in the form of place
names. The sites were usually near the provincial prefecture capital. There the
governor of the province resided, where the prefectural office is now located.
They were called "Fuchuu (Central Provincial Office)" or "Kokufu (Provincial
Capital)." For exanple, there is Fuchuu city in Musashi Province (Metropolitan
Toukyou). The name "Kokufu-machi (Provincial Capital District)" is found in the
Provinces of Inaba (Tottori Prefecture), Iwami (Shimane Prefecture), Awa
(Tokushima Prefecture). Or, "fu" is combined with the names of the Provinces,
such as "Koufu" (Province of Kai-Yamanashi Prefecture) "Houfu" (Province of
Suou-Yamaguchi Prefecture) "Choufu" (Province of Nagato-Yamaguchi Prefecture).
The city of Shizuoka used to be called "Sunpu" in olden days, meaning that it
was the center city of Suruga Province (Shizuoka Prefecture). The temples were
built not far from there, on a hill. And even though the temples vanished, the
name "Kokubunji (Provincial Temple)" was often retained. Tracing the name, we
understand that they were built as far southwest as in the Province of Ohsumi
(Kagoshima Prefecture), Satsuma (Kagoshima Prefecture), and in Iki and Tsushima
Islands. And in the northeast, the Province of Mutsu (Miyagi Prefecture) and
Dewa (Yamagata Prefecture). In one aspect, this was the dissemination of
culture. As the same time, it was political centralization. The Great Buddha,
as the center, joined firmly all places in the nation, symbolizing that they
were inseparable. People must have been moved most deeply by this.
One of most precious treasures of the nation that came from Emperor Shoumu's
construction of the Toudaiji-Temple is the preservation of the treasures in
Shousouin Storehouse. "Shousou" means "Main Storehouse" and "in" refers to the
area demarcated from the outside world by a surrounding fence. There must have
been Shousouin Storehouses attached to other temples, but none were preserved.
Therefore the word "Shousouin" now refers only to the one at the
Toudaiji-Temple.
This Toudaiji-Temple met with many disasters. In particular, when Taira no
Shigehira (1156-1185) attacked the Temple in 1180, the main Buddha Hall was
burnt down. Yet Shousouin remained untouched. The archtecture is in the famous
"azekura" style, which controls humidity superbly. It is 33 meters on the
north-south front. The side are 9 meters each. The height is 13 meters, and there
is a space of 2.4 meters from the ground to the floor, which prevents
humidity from the earth from penetrating into the storehouse.
Inside the storehouse, there are three compartments. The middle compartment is
made of wood, but both ends are "azekura" style where the walls are made by
triangular wooden timbers which arwe fitted together in a crisscross manner.
The wooden timbers expand and shrink according to the levels of humidity. Thus
on dry days they shrink and air passes through; on rainy days they expand and seal
out humidity. That was why materials stored there were preserved without
spoilage, along with he building. It is like a dream that the treasure of 1200
years ago were stored and passed on to the present day. There are no such cases
in foreign countries.
This Shousouin, which used to belong to the Toudaiji-Temple, is now managed by
the Imperial Palace Agency. It stores 9000 artifacts, starting with those
which Empress Koumyou (701-760) presented to the Great Buddha for the repose of
the soul of Emperor Shoumu, when ne passed away in 756. There are scrrens,
mirrors, brushes and ink-wells for calligraphy, plates and bowls, crowns,
combs, Biwa-guitars, Shakuhachi flutes, swords, bows and arrows, paintings,
woven material. They make us realize how high the level of civilization was,
and how broad the realm of international cultual exchange was in Japan at that
time.
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少年日本史 (平泉澄)
The story of Japan （Hiraizumi Kiyoshi)
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