地域観光資源の 多言語解説文データベース

The Changing Fuji Faith

The Age of the Ascetics: Scaling the Peak

Shugendo, the Way of Shugen, was a blend of mountain worship, esoteric Buddhism, Shinto, and other beliefs that traced its roots back to the seventh-century mystic En no Gyoja. Many legends surround the figure of En no Gyoja, some of which involve Mt. Fuji. One tradition holds that, during his exile to Izu Oshima, an island off the Izu Peninsula, he walked across the waves to Mt. Fuji every night to perform austerities there. Legends aside, researchers believe that the activities of the Shugen ascetics who revered En no Gyoja as their founder and performed religious practices in the mountains reached Mt. Fuji in the eleventh century. Unlike those who lived at the foot of the mountain, worshiping it and praying for volcanic activity to subside, Shugen ascetics saw the highest mountain in Japan as a suitable place for their rigorous practices. Those who practiced on the north side of Mt. Fuji made their base on the mountain at a site called Omuro, at the 2nd Station. Here they built a hall housing a statue of En no Gyoja for worship purposes. Later, a Sengen-jinja shrine was built on the site as well.

The Shugen ascetics also brought the mountain within spiritual reach of those who could never visit in person. In the mid-twelfth century, a Shugen ascetic called Matsudai, also known as Fuji Shonin (Holy Man of Fuji) traveled through Japan’s provinces and even the capital, urging people to copy sutras for him to bury on Mt. Fuji. Sutras that appear to have been copied in this period have been found on and around the mountain, even on the peak.

One record from the early fourteenth century describes a group of monks who did not usually practice on mountains being led to the peak of Mt. Fuji by a guide, who was presumably a Shugen ascetic, to perform ritual ablutions called mizugori in a pond at the summit. The idea of Mt. Fuji as a place of spiritual practice had begun to spread from Shugen to other religious practitioners. This established the tradition of tohai, climbing Mt. Fuji as an act of worship, that was eventually embraced by lay pilgrims as well.

變化中的富士信仰

修驗道時代：登拜

修驗道是一種融合了佛教密宗、神道教和其他信仰的山岳信仰，其起源可以追溯到7世紀的神秘主義者役小角（役行者）。他所開創的高山苦修最終在11世紀把後世追隨者帶到了富士山，隨著修驗道不斷發展，富士山的修行聖地之名漸漸為其他宗教修行者乃至於世俗大眾所接受，以攀登富士山為修行的「登拜」由此誕生。

圍繞役小角有許多傳說，其中不乏與富士山有關的。一則流傳甚廣的故事就說到，被流放伊豆半島附近的伊豆大島期間，他每晚都踏浪越海，登上富士山苦修。拋開傳說，研究學者認為，奉役小角為祖師的修驗道苦修士出沒山區修行，來到富士山的時間應當是11世紀。和山下居民供奉山神、祈求火山平靜不同，修驗道將這座日本最高峰視為踐行苦修的好地方。山北的苦修士將位於如今二合目（第二站）的「御室」作為山間大本營，建起一座神殿，殿內供奉役小角像，後來的淺間神社也建在這裡。

修驗道苦修士們甚至力求將富士山的神力帶給無法親身前往的人。12世紀中期，被尊為「富士上人」的苦修士末代，周遊包括首都在內的日本各地，鼓勵人們抄寫經文，交由他帶到富士山埋藏起來。如今富士山周邊、山上乃至頂峰都有這一時期的經文出土。

據一份14世紀早期的文獻記錄，曾有佛教僧侶登頂富士山，還舉行了「水垢離」（沐浴除垢，淨化身心）儀式，這批僧侶本身並無山地經驗，帶領他們上山的嚮導很可能就是一名修驗道苦修士。由此可見，將富士山作為修行地的觀念已開始傳入其他宗教。攀登富士山修行的「登拜」傳統漸漸形成，直至最終為世俗大眾接納。

变化中的富士信仰

修验道时代：登拜

修验道是一种融合了佛教密宗、神道教和其他信仰的山岳信仰，起源可以追溯到7世纪的神秘主义者役小角（役行者）。他所开创的高山苦修最终在11世纪将后世追随者带到了富士山。随着修验道的不断发展，富士山的修行圣地之名渐渐为其他宗教修行者乃至于世俗大众所接受，以攀登富士山为修行的“登拜”由此诞生。

围绕役小角有许多传说，其中不乏与富士山有关的。一则流传甚广的故事就说到，在被流放伊豆半岛附近的伊豆大岛期间，他每晚都踏浪越海，登上富士山苦修。抛开传说，研究者认为，奉役小角为祖师的修验道苦修士出没山区修行，来到富士山的时间应当是11世纪。和山下居民供奉山神、祈求火山平静不同，修验道将这座日本最高峰视为践行苦修的好地方。山北的苦修士将位于如今二合目（第二站）的“御室”作为山间大本营，建起一座神殿，殿内供奉役小角像，后来的浅间神社也建在这里。

修验道苦修士们甚至力求将富士山的神力带给无法亲身前往的人。12世纪中期，被尊为“富士上人”的苦修士末代周游包括首都在内的日本各地，鼓励人们抄写经文，交由他带到富士山埋藏起来。如今富士山周边、山上乃至顶峰都有这一时期的经文出土。

据一份14世纪早期的文献记录，曾有佛教僧侣登顶富士山，还举行了“水垢离”（沐浴除垢，净化身心）仪式，这批僧侣本身并无山地经验，带领他们上山的向导很可能就是一名修验道苦修士。由此可见，将富士山作为修行地的观念已开始传入其他宗教。攀登富士山修行的“登拜”传统渐渐形成，直至最终为世俗大众接纳。