高松院と澄憲 : 表白の検討を中心に

高松院姝子は二条天皇の后となるものの、天皇との婚姻生活はわずか四年ほどで破綻してしまう。その後は出家を遂げ、女院に列せられて高松院と称し、静かな仏道生活を営んでいると思われたが、唱導の名手として名高い澄憲との間に、密かに海恵、八条院高倉という二人の子を儲けていたことや、さらに女院の早世の原因が澄憲の子を出産したことに伴う疾患であったことなどが、角田文衛氏や田中貴子氏により明らかにされている。これらの研究により、高松院と澄憲との密通関係は明白であるが、日記や寺院文書などに見られる断片的な記事の分析が中心であったため、これまで二人の具体的な関わりはほとんど見えてこなかった。本稿では、国立歴史民俗博物館蔵旧田中家本『転法輪鈔』や金沢文庫蔵の澄憲草の表白を中心に、高松院との関わりが見られる表白の内容を検討し、二人の関係性を捉え直した。澄憲は、高松院の病を癒すための祈祷をしたり、美福門院のための追善供養の導師を勤めたりして、出家後の高松院の人生を導いてきた。二人の関係は、導師と施主という信仰を媒介とした積み重ねをとおして深まっていったといえる。高松院は後半生の導き手として、十五歳年上の優れた唱導僧である澄憲を尊敬、信頼し、彼を重用した。澄憲もまた、聖天供表白に見られるように、高松院に対して導師という立場以上の感情を抱いて接し、女院の死後も懇ろな追善供養を営んで、女院とのつながりを保ち続けていたのである。澄憲の表白は公や他者のために作成したものが大半を占め、それらからは澄憲の教養や巧みな表現力、教説や信仰などを読み取ることができるが、澄憲の心情や内面を示すものは数少ない。そういった意味でも、高松院との関係性の中で自身の率直な心情を述べて祈願した天供の表白は大変貴重であり、今後の澄憲研究にとって有用な資料となり得ることを指摘した。Takamatsu\u27in Shushi was the empress of Emperor Nijō, but their married life together lasted a mere four years. Thereafter, she took the tonsure and was elevated to the ranks of the nyoin (retired empresses) and came to be called Takamatsu\u27in. She was thought to have spent a serene life in Buddhist practice, but, as Tsunoda Bun\u27ei and Tanaka Takako have made clear, she secretly had two children (one, Kaie was to become an important monk at Ninnaji and the other Takakura became a lady-in-waiting for Hachijō\u27in) with the famed Buddhist preacher Chōken, and her early death was the result of giving birth to Chōken\u27s child.Based on these studies, the sexual relationship between Takamatsu\u27in and Chōken has been made clear, but because this scholarship was based chiefly on analyses of fragmentary records in diaries and temple documents, the specifics of the relationship have not been clarified. In this article I chiefly examine the contents of the hyōbyaku (pronouncements read out at Buddhist services) found in the manuscript of the Tenpōrinshō in the Kyū-Tanaka-ke collection at the National Museum of Japanese History and also those composed by Chōken at Kanazawa Bunko as they reveal the relationship with Takamatsu\u27in and then re-evaluate relationship between the two.Chōken offered prayers to cure the illness of Takamatsu\u27in and led memorial services for Bifukumon\u27in, her mother, thus playing a leading role in the life of Takamatsu\u27in. One can rightly say that the relationship between the two grew deeper through the repeated experience of being sponsor and officiating monk in these religious contexts.In the latter part of her life, Takamatsu\u27in came to respect and rely on the 15-year-older Chōken, who excelled as a preacher, for guidance. Chōken, too, as can be seen in his “Shōten-gu hyōbyaku,” (Pronouncement for the offering service to Shōten), felt more for Takamatsu\u27in than would be expected of an officiating monk. After her death, he attentively led memorial services and thus maintained his bonds with the nyoin.The majority of Chōken\u27s hyōbyaku were composed for the court or others, and while one can discern Chōken\u27s cultivation, the eloquence of his preaching, and faith in these efforts, those that reveal his true feelings and inner thoughts are few in number. In this sense also, the hyōbyaku for the Shōten offering service in which he states forthrightly his own feelings regarding his relationship with Takamatsu\u27in is extremely valuable, and is indicative of the potential of hyōbyaku as useful sources in future studies of Chōken