六代教主としての日拝
(Daily Sunrise Worship as the Sixth Chief Patriarch)

平成29年1月号掲載(Published in January 2017)

謹賀新年

　４３年前の昭和４９年１０月２７日、本教は、教祖神ご立教の時の御日拝に一歩でも近い感動のお日の出を求めて、この神道山に遷り上がってまいりました。それは一に“朝日直射し夕日輝く美し処”と称えられてきた、その名も備前平野の「中野」の地＝現在の霊地大元＝が、岡山市の都市計画のために大きく変貌を来し、有り難いお日の出を迎えることが難しくなることが予想されたからでありました。

New Year’s Greetings

On October 27, Shōwa 49 (1974), Kurozumikyō moved up to Shintōzan 神道山 (Mt. Shintō), seeking a sunrise as close as possible to that of the Divine Founder’s original Nippai 日拝 (sunrise worship). The reason was that Nakano in the Bizen Plain—praised as “the beautiful place where the morning sun shines directly and the evening sun glows”—the site of Ōmoto 大元 (the “Great Origin”), then our sacred headquarters, was expected to undergo major transformation due to Okayama City’s urban planning, making it difficult to welcome the blessed sunrise.

　昭和４３年１１月３日、初めてその名も昔から神道山と崇められてきた「吉備の中山」の東南の地に上がりました私は、まず胸熱くなることに出合いました。現在の大教殿の北側の谷を登り切った山上の、吉備津彦命の御陵の前に立つ痩身の老人（故藤井猪之吉氏）に案内されて山道を南へ下りました。細いけもの道のような山道が右と左に分かれる所に、小さな石碑がありました。そこには「右花尻、左尾上大元道」と彫られていました。現在この石碑は黒住教学院への入口に立っていますが、“右花尻”と刻された山道は現在の車参道となっているところですし、“左尾上大元”は、大教殿の斎場となっている辺りから、現在日拝どころへの上り口を左に向かう道が、この山道の名残です。

On November 3, Shōwa 43 (1968), I first ascended the southeastern slope of Kibi no Nakayama 吉備の中山 (Mt. Nakayama of Kibi), long revered as Shintōzan. There I encountered something deeply moving. Guided by the late Mr. Fujii Inokichi, a thin elderly man standing before the tomb of Prince Kibitsuhiko, I descended south along the mountain path. At the point where the narrow trail divided right and left, there stood a small stone marker inscribed: “Right Hanajiri, Left Onoue Ōmoto Road.” Today this stone stands at the entrance to the Kurozumikyō Academy. The path marked “Right Hanajiri” has become the present car approach, while “Left Onoue Ōmoto” remains in the road that turns left from the area of the Daikyōden 大教殿 (the Main Shrine) ritual hall toward the ascent to the present Nippai site.

　明治時代から、遠くは出雲（島根県東部）伯耆（鳥取県中西部）備後（広島県東部）の北部そして備中（岡山県西部）から山をいくつも越えて大元に参られる方たちの道しるべであったのです。藤井老人は「冬至の日には大元参りの赤ゲットが続くと言われたものです」と話してくれました。赤ゲットとは小さな赤い毛布で、防寒のために頭に被り、徹夜の参拝のため身を温めるためのものでした。

From the Meiji era onward, this marker served as a guide for those who came to Ōmoto from afar—crossing many mountains from Izumo (eastern Shimane), Hōki (central‑western Tottori), northern Bingo (eastern Hiroshima), and Bitchū (western Okayama). The elderly Fujii told me, “On the winter solstice, lines of worshippers to Ōmoto wearing red blankets could be seen.” These “red blankets” were small scarlet covers worn over the head for warmth, used to protect against the cold during all‑night worship.

　それにしましても、明治時代からこのような所に「大元」とあるのは驚きであり感動でした。

Even so, it was astonishing and deeply moving to find the word “Ōmoto” inscribed on such a guidepost from the Meiji era.

　ご存じの方も多かろうと思いますが、二代宗信様を中心に江戸末期の嘉永六年（１８５３）春、伊勢千人参りが挙行され、伊勢で迎えて下さった外宮の神官で国学者としても名高かった足代弘訓師が、「神道の大元はここ伊勢だが、神道の教えの大元は備前の中野なり」の言葉でもって本教をお称え下さったのでした。一行の感激はひとしおで、その後、教祖神ご降誕、ご立教の地である中野は大元と称されるようになったのです。それから程ない頃に、大元の名はこのような山の中にも刻されていたとは、私は大きな驚きとともに神道山とのご神縁の深さに感じ入ったことでした。

As many will know, in the spring of Kaei 6 (1853), under the leadership of the Second Chief Patriarch Munenobu, the “Ise Pilgrimage of One Thousand” was held. At Ise Jingu 伊勢神宮, the group was welcomed by Rev. Ajiro Hironori, a priest of Gekū 外宮 (the Outer Shrine) and a renowned scholar of national learning, who praised our faith with the words: “Ōmoto 大元 (the great origin) of Shintō is here at Ise, but ōmoto of Shintō’s teaching is in Nakano of Bizen.”
The company was deeply moved, and thereafter Nakano—the Divine Founder’s birthplace and site of Kurozumikyō’s founding—came to be called Ōmoto. Not long after, I was astonished to find that the name Ōmoto had been inscribed even on such a mountain guidepost, and I felt profoundly the depth of our divine bond with Shintōzan.

　その年１２月２３日、前日の冬至大祭奉仕を終えた私は、初めて現在の神道山の日拝どころの場に立って御日拝のおかげをいただきました。すでに何度もここで御日拝を重ねていた青年教師方から、その有り難さは聞いてはいましたが、この日の御日拝は生涯忘れえぬものとなりました。お日の出と同時に瀬戸内海は赤く染まり、その御光の線上に霊地大元の楠の杜が静まり、後をふり返りますと、吉備の中山の主たる吉備津彦命の御陵が鎮まられているのです。このいわば辰巳（東南）から戌亥（北西）の線上に、大教殿が鎮座なるの確信を有り難くいただいたことでした。

On December 23 of that year, having completed service at the Winter Solstice Grand Festival the day before, I stood for the first time at the present Nippai site of Shintōzan and received the blessing of Nippai. I had already heard from young teachers who had repeatedly worshipped there of its preciousness, but that day’s sunrise became unforgettable for my life.
At the moment of sunrise, the Seto Inland Sea was dyed red, and along the line of its light the sacred grove of camphor trees at Ōmoto lay in stillness. Turning back, I saw the tomb of Prince Kibitsuhiko, the chief of Kibi no Nakayama. Thus, on this line stretching from the southeast (tatsumi 辰巳) to the northwest (inui 戌亥), I received with gratitude the conviction that Daikyōden was truly established.

　それから数えて５０年目の、初日の出を迎えた、今年平成２９年の新年です。５０年の持つ歳月の重さと有り難さに身がひき締まる思いです。

Now, fifty years later, we welcome the first sunrise of the New Year Heisei 29 (2017). The weight and preciousness of those fifty years tighten my heart with reverence.

　神道山のこの日拝どころ、同じ場所で同じお日様をお迎えしての毎日の御日拝ですが、一日たりとも同じお日の出はありません。毎朝が、まさに日に新たなるお日の出をお迎えしての御日拝です。

At this Nippai site on Shintōzan, we welcome the same sun each day, yet not once is the sunrise the same. Every morning is truly a new day’s sun, received in daily worship.

　お日の出を待ちながらの大祓詞の奉唱。１０００年になんなんとする昔から、わが国の先人先輩方が神に祈るときにつとめてきた祈りの詞です。一度のお祓いにも、１０００年にもわたる数え切れないほど数多くの先人先輩の祈りが蘇ってくるような、重みのある祈りの詞です。しかも、教祖神ほど数多く、いわゆるこのお祓いを上げた人はいないといわれてきた大祓詞です。下腹からの声で、お祓いの一言ひとことに自らを託してぽーんと東天に放り出すように唱えていくとき、それに反比例するように、東天から下腹にすーっと清らかに入ってくるものを感じ、次第に身が熱くなってきます。

While waiting for the sunrise, we chant Ōharae no Kotoba 大祓詞 (the Great Purification Prayer). For nearly a thousand years, our nation’s forebears have offered this prayer to gods. In a single recitation, countless prayers of those predecessors across a millennium seem to be revived, giving the words profound weight. Moreover, it has been said that none recited Ōharae no Kotoba as enormous times as the Divine Founder.
When chanting from the lower abdomen, entrusting oneself to each word and casting it forth into the eastern sky, one feels in return something pure descending from the eastern heavens into the abdomen. Gradually the body grows warm.

　斎主としての私の祝詞奏上は、大御神様の御徳を称え、感謝し奉り、世界の大和を祈る時です。

As ritual leader, my offering of norito 祝詞 (the ceremonial prayer of Shintō) is the time to praise and give thanks for the virtues of Amaterasu Ōmikami, and to pray for harmony throughout the world.

　そして御日拝の中心をなす御陽気修行です。

At the heart of the daily sunrise worship lies Goyōki Shugyō 御陽気修行 (the training to receive the sun’s divine energy).

　教祖神ご立教の文化１１年（１８１４）１１月１１日冬至（旧暦）、お日様を呑み込んで大感激の中に神人一体になるとともに、天照大御神の「み分け霊（ご分心）」が心の神として下腹に鎮まるの確信を得られた、まことに尊くも有り難い「天命直授」の時であります。この時は、いわば御陽気修行の最初の時でもあるわけで、私たちは、教祖神のこの御手振りにならって御日拝につとめ、御陽気修行を重ねるのです。

At the winter solstice on the 11th day of the 11th month of the 11th year of Bunka (1814, lunar calendar), which is the day of Kurozumikyō’s founding, the Divine Founder swallowed the rising sun in awe and, in that overwhelming moment, became one with Amaterasu Ōmikami. He gained the conviction that Bunshin 分心 or each person’s portion of Amaterasu Ōmikami’s spirit was settled as the heart‑god in the lower abdomen. This was the truly precious and solemn moment of Tenmei Jikiju 天命直授 (the Direct Bestowal of the Heaven’s Mandate). It was also, in a sense, the very beginning of Goyōki Shugyō 御陽気修行 (the training to receive the sun’s divine energy). Following the Divine Founder’s example, we devote ourselves to Nippai and continue the practice of Goyōki Shugyō.

　東の空が明るさを増す中に、生まれ出るようなお日の出の最初の御光をいただく感動は格別です。生まれ出た赤ちゃんが母親から受ける“初乳”にも似て、身体の芯にとび込んで来ます。この御光をはじめ、一息ひといきいただく御陽気を、下腹に鎮まりますわが本体たるご分心にお供えしている実感は、一層、心を熱くしてくれます。

As the eastern sky grows brighter, the first rays of the newborn sun bring a special emotion. They strike the core of the body like the “first milk” received by a newborn from its mother. Receiving this light, together with each breath of Goyōki 御陽気 (the sun’s divine energy), I feel as though I am offering it to Bunshin—the true essence within me, settled in the lower abdomen. This realization makes my heart burn with renewed fervor.

　教祖神に、そして特に私は父五代宗和様にお目にかかる思いのお日の出を眼前に、その御光をいただく時は、まさに至福の時です。いつまでも御陽気をいただき続けたい思いに駆られながらも、またこの時は最も手応えのある祈り、御祈念の時で、数多くの悩み病み苦しむ方々のお顔、その両の眼を目に浮かべながらその方のご分心の御開運を祈る時でもあります。

When I receive the sunrise before me, feeling as though I am meeting the Divine Founder and, especially, my father, the Fifth Chief Patriarch Munekazu, it is truly a moment of bliss. Even as I am driven by the desire to continue receiving Goyōki without end, this is also the time of the most tangible prayer. I lift up my petitions while picturing the faces and eyes of many troubled, sick, and suffering people, praying for the prosperity of their Bunshin.

　六代教主としての御日拝の斎主、いわゆる先達は今年９月１８日の満８０歳の誕生日をもって最終とし、以後は長男の七代教主の後について御日拝のおかげをいただき続けたいと願っています。日拝どころへの坂道を、動く参道のお世話にならずに、何歳まで歩いて上がれるかもひとつの楽しみです。

As the Sixth Chief Patriarch, I will conclude my role as ritual leader of daily sunrise worship on my 80th birthday, September 18, Heisei 29 (2017). Thereafter, I hope to continue receiving the blessing of Nippai by following my eldest son, the Seventh Chief Patriarch. One of my joys is to see how many years I can still walk up the slope to the sunrise site without relying on the moving walkway of the approach.