The Shingon monk Jiun (1718–1804), who was active in the late Edo period, achieved prominence as a scholar of Siddam studies and worked toward the revival of the precepts. A prodigious scholar, he devoted himself to doctrinal matters, for instance, by advocating the correct dharma and vinaya as they were understood at the time of Shakyamuni’s life in this world, as well as using the Ten Good Precepts that Kūkai brought from Tang China as the essence of the precepts to preach the path of becoming a person for priest and layperson alike; Shintō was also a part of that project. Toward the end of his life, as he neared his seventies, he became particularly devoted to the study of Shintō classics such as the Kojiki and Nihon shoki.
The generative (nōsashō) (wish-fulfilling) jewel directly conveyed by Master Huiguo to Kūkai (774–835) during the latter’s visit to Tang China was used in the Ritual of the Latter Seven Days (goshichinichi no mishiho) observed at Shingon-in temple in 834. As a result, esoteric incantations using the wish-fulfilling jewel, such as the Prayer for the Spiritual Protection of the State (chingo kokka shigan), the Peace of the Emperor (gyokutai annon), and the Prayer Service for the Fertility of the Five Cereals (gokoku hōjō no shigan hō-e) became more widespread. Moreover, after his visit to Tang China, Kūkai was commanded by Emperor Saga to copy the “Image of the Ten Treasures” (tokusa no kandakara-zu) at Ise Jingū and, in particular, to regard the longevity gems (ikutama) among these Shintō treasures as also being generative jewels.
In this paper, based on the “Image of the Ten Treasures” transmitted in Unden Shintō from Jiun’s kikigaki and other works, I want to examine Jiun’s “Mandala of the Two Realms”-style interpretation, which melds Japan’s mythical deities with Taoism, the I Ching, Confucianism, and the yin–yang wuxing doctrine (in’yō gogyō-setsu), and to think about his views on the wish-fulfilling jewel toward the end of his life.
"},{"@language":"ja","@value":"江戸時代後期に活躍した真言僧の慈雲（一七一八～一八〇四）は悉曇学を大成し、又戒律の復興を目指し、釈迦在世当時の正法律を唱導、更に空海が唐より伝えた十善戒を戒体として道俗問わず、人となる道を説くなど、教学に努めた学匠であり、神道もその一環であった。彼は、特に晩年70代近くになり記紀などの神道研究に専念するようになった。
空海（七七四～八三五）が入唐時に、恵果阿闍梨から直伝された能作性（如意）宝珠は承和元年（八三四）の真言院での「後七日御修法」による鎮護国家祈願、玉体安穏、五穀豊穣の祈願法会を初めとして、如意宝珠による修法は広まっていったが、又、空海は嵯峨天皇より、入唐後に、伊勢神宮にて「十種神宝図」を写し、特にこの神宝の中で生玉は能作性宝珠とするように勅令を受けた。
本稿では、雲伝神道の伝授の「十種神宝図」を基に、慈雲の聞書他の著作からその慈雲の日本神話の神々と道教、易経、儒教、陰陽五行説等を融合した両部曼荼羅的解釈を検証し、慈雲の晩年における如意宝珠観を考察したい。
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