宗祖の今月のおことば Founding Master Ippen`s Saying of Third

宗祖の今月のおことば Founding Master Ippen’s Saying of Third Month (Mar.)
「捨ててこそ」 (中略) 是誠(これまこと）に金言(きんげん)なり
一遍上人『消息法話』
The phrase, “the very fact that needs to throw oneself away”… (the betweens
omitted), is the truth maxim. - Quote from the “Master Ippen’s Dialog on Tidings”
～一遍上人のおこころ～
The Master Ippen’s Immanent Thoughts
念仏を唱える時の心構えを聞かれた空也上人は、
「捨ててこそ」とだけおっしゃられた。
これは誠に素晴らしい教えで、念仏をする人は心身ともに執着から離れて、すべての境界
を捨てて、阿弥陀仏に帰依することが大事なのである。
When asked about the brace of his mind for chanting the Nembutsu mantra, the holy priest
Kūya replied, just saying: “by way of discarding himself”. This attitude is truly a magnificent
teaching. Those chanting the Nembutsu prayers should be detached, mentally and physically,
from the worldly affairs, abandoning all the boundaries, there embracing the Amida Buddha.
Such devotion is the most significant in living a life.
“捨ててこそ“
One’s attitude of Throwing oneself away
先日、お檀家様から「一遍上人の“捨ててこそ”という言葉はどういう意味ですか」、
とのご質問がありました。実は、この言葉は一遍上人ではなく、慕われた空也上人のお言葉
なのですが、説法でも「捨てる」という言葉が多く使われたため、一遍上人は「捨聖(すてひじり)」
と呼ばれ、
”捨ててこそ“のイメージが定着しているのだと思います。
A temple’s supporter, the other day, asked about “what the Master Ippen’s phrase: by way
of throwing oneself away means.” In actuality, this term doesn’t derive from Master Ippen, but
from the holy priest Kūya (903-972 ) with a great number of his admirers. In the practice of
preaching the Master Ippen would often use this term: by discarding oneself”, which subsequently earned him to be called “a wayfaring holy priest”, and such a forlorn image has come
to be settled with him, which is assumed by the temple staffer.
その生涯をみてみると、一遍上人は遊行(ゆぎょう)(全国を行脚(あんぎゃ)し教えを説くこと)の
途中で妻と子供と決別し、さらに旅路では衣もボロボロ、食も住居も求めないという衣食住
への執着を完全に取り払われた生き方をされました。その生き方はまさに「捨てる」生き方
と云えましょう。
On observing his life, the Master Ippen, amid the act of yugyō, or an itinerant preaching
practice across the country, departed from his wife and children, traveling in his tatters, seeking neither food nor a dwelling, totally dismissing his attachment to the provisions, clothing
and shelter. His way of living a life could be genuinely called a “forlorn” way of living.
ただし、一遍上人は私たちに衣食住を完全に失くしなさいとおっしゃってはおられません。
私たちがまず「捨てる」べきものとは、”利己的な衣食住への執着“なのです。つまり、”
自分さえ衣食住が満足ならばよい“という考え方をまず捨てる、ということです。そのため
には必要以上の衣食住は離れなければなりません。
However, the Master Ippen didn’t necessarily tell us that we should completely throw away
the necessity of food, clothing and shelter. What should be discarded first is “ones’ selfishsticking to the excessive materialistic demand. That is, we should be dismissed from the
egoistic thinking of making ourselves satisfied in our own way. For that, we should deviate
from unnecessary luxury of the provisions, clothing and shelter.
そして、この「捨てる」教えが、様々な物質や情報、欲望があふれる現代社会において
大きな意義をもつのではないでしょうか。
一遍上人は「捨てる」という教えを通して、私たちが往々にして陥りがちな自己中心的、
独善的な考えを諌(いさ)められ、私たちが縁起の中で深くつながっていることを改めて説か
れているのだと思います。
And, the teaching of the act of discarding may give rise to the significant meaning in the
present society deluged with lots of materials, information and secular desires.
By way of the teaching of “the act of rejection”, the Master Ippen may have counseled on
ones’ selfish way of thinking in which they are often tempted, and re-preaching that living
things are being closely connected to one another in the chains of dependent origination,
we so interpret.
縁起とは全ての存在は共につながり、支え合っているという仏教の基本的な教えです。
おかしな個人主義が蔓延(まんえん)する現代社会が生み出している様々な苦しみの原因は
この縁起の思想を見失っていることかもしれません。
The term “dependent origination” is the Buddhism fundamental principle referring to the
chains of the existent of all things being closely linked with, and supportive to each other.
The cause of various sufferings brought forth in our present society with the prevalent of
wry individualism may be attributable to the missing of thoughts of dependent arise.
念仏を通して、縁起や自省の道を説かれた一遍上人の教えを今一度心に刻む必要が
あるのではないでしょうか。
合掌
We wonder if it is high time for us to take to heart seriously the sagacious teachings of
the Master Ippen, who preached the way of dependent origination, and self-reflection, by
chanting the Nembutsu prayers.
In Prayers

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