【道元は宋の宮大工を伴って帰国 永平寺-3】

きのうは道元の学僧としての探究の志向性とその背景を考えたけれど、
福井市立郷土歴史博物館の平成19年展示企画「越前若狭の大工と絵図、道具」展の
資料をチェックしていて驚くような記述が見られた。
「中世になると県内にかかわりがある⼤⼯として永平寺の開祖道元に伴って来⽇した
宋⼤⼯・⽞源盛が知られている。後の永平寺⼤⼯の祖と伝わる⼈である。」
残念ながら企画展示は実見していないけれど、この記載は確認できた。
きのう道元23才の渡宋には建仁寺入門時の師・明全が同行したという記録を見たが、
なんと27才で帰国するに際してかの国の大工棟梁を伴っていたという記録です。
おいおい、であります。
これはとんでもない「お金持ちお坊ちゃま」の豪放なお勉強ぶり。
空海の時代の中国行きは国家事業の「遣唐使」派遣ということなので、
国費負担での修行で、大量の仏典入手費用も必要経費で渡されてもいたと思える。
なかでも最澄はいわば高級官僚としての派遣だったけれど空海は「留学生」。
私的な身分での参加だったとされた。大いに格差があったと言われる。
一方、この鎌倉期の渡航はたぶん私的な留学だったと想像していた。
であるのに、師匠を同行させた上に帰国に際して建築技術者まで連れ帰っている。
・・・地獄の沙汰も、はたまた仏教宗派開山も、◎次第なのか。
教科書的には仏教史はまるで真空世界、美しき観念世界のように書かれるけれど、
そんなことはあり得ず、俗世のしがらみ・不平等は明確に存在している。
ほぼすべての庶民が毎日食べることに必死だった時代に
宗教世界を「探究」できる人間とは、超・恵まれた特権階級出身者だっただろう。
そういった特権階級者が食うや食わずの衆生を「救済」していたワケだ。
やはり公家の源家名門出身というのが道元の素性であり
ほかの文化領域と似た貴族のサロン趣味の強い仏教探究かとも思える。
また遣唐使の時代に比較して航海の安全性は相当高まったことも窺われる。

日本に帰って禅の修行道場を開くために建築技術者まで確保した。
建築は欠かすことの出来ない宗教の重大要素でもあったことは明瞭。
いまに残る永平寺の伽藍建築は繰り返された火災で江戸期もしくは明治以降のものと
言われているけれど、その基本的なスタイルやデザインコードではこうした
開山期の時代のものが受け継がれてきたものだと想像できる。
この「宋⼤⼯・⽞源盛」さんがこの越前の地で寺院建築に携わり
その仕事工程のなかから、地場の作り手を育成して「大久保棟梁家」という
越前宮大工の中軸的作り手集団に技術伝承していったのだろうか。
いくつかの文献で永平寺門前の「大工町」という表現があり、また棟木墨書でも
棟梁大久保某という表記がある。この一族と宋⼤⼯・⽞源盛は繋がるのか
今後とも時間を掛けて探究したいと思います。
わが家では北海道の寺院由来の「頬杖」木工芸を使わせていただいていますが、
北陸富山からの工芸品といわれ、北海道の寺院建築の作り手はこの地域からの
「出稼ぎ」の人々が北前船交易でやってきていたとされる。
はるかなものづくりのルーツ、列島史が垣間見えても来ますね。
写真は永平寺の「勅使門」と言われる「唐門」の建築表現の様子です。
宋⼤⼯・⽞源盛さんのデザインコードが反映されたものかどうか。


English version⬇

[Dogen returns to Japan with a Song palace carpenter, Eiheiji-3]
Yesterday I thought about Dogen's quest as a scholar and his background.
Fukui City History Museum's 2007 exhibition project "Carpenters, Drawings and Tools in Echizen Wakasa" Exhibition
I checked the material and found a surprising description.
"In the Middle Ages, I came to Japan with the founder Dogen of Eiheiji Temple as a person who has something to do with the prefecture.
Song dynasty and Hogenmori are known. He is a person who is said to be the ancestor of the later Eiheiji University. "
Unfortunately, I haven't actually seen the exhibition, but I was able to confirm this description.
Yesterday, I saw a record that Myozen, a teacher at the beginning of Kenninji Temple, accompanied Dogen's 23-year-old Watanabe.
It is a record that he was accompanied by a carpenter in some country when he returned to Japan at the age of 27.
Hey, it is.
This is a ridiculous "rich boy" studying for the first time.
In the Kukai era, going to China is a national project dispatched to China.
It seems that the training was carried out at the expense of the national government, and a large amount of Buddhist scripture acquisition costs were also handed over as necessary expenses.
Among them, Saicho was dispatched as a high-ranking bureaucrat, but Kukai is an "international student."
He was allegedly a private participant. It is said that there was a great disparity.
On the other hand, I imagined that this trip to Kamakura was probably a private study abroad program.
However, he accompanied his master and brought him back to the construction engineer when he returned to Japan.
... Is it up to ◎ whether it's hell or the opening of a Buddhist denomination?
In textbooks, the history of Buddhism is written like a vacuum world, a beautiful idea world,
That is not possible, and secular shackles and inequality are clearly present.
In an era when almost all the common people were desperate to eat every day
The person who could "explore" the religious world would have been from a super-blessed privileged class.
It is the reason why such privileged people were "rescuing" the sentient beings who did not eat.
Dogen's identity is that he is from the prestigious Minamoto clan of the Kuge.
It seems to be a Buddhist quest with a strong aristocratic salon taste similar to other cultural areas.
It can also be seen that the safety of the voyage has improved considerably compared to the time of the envoy to Tang.

I even secured a construction engineer to return to Japan and open a Zen training dojo.
It is clear that architecture was also an indispensable element of religion.
The remaining Eiheiji temple architecture is said to have been from the Edo period or the Meiji period due to repeated fires.
It's been said, but in its basic style and design code, it's like this
It can be imagined that the ones from the Kaisan period have been inherited.
This "Song dynasty, Genmori" is involved in temple construction in this Echizen area.
From his work process, he trained local creators and called him "Okubo ridger family".
Did he hand down the technique to the core group of Echizen shrine carpenters?
There is an expression "carpenter town" in front of the Eiheiji gate in some documents, and also in the purlin ink book.
Master: You can see the notation Okubo. Is this clan really connected to Song dynasty and Hogenmori?
I would like to continue exploring over time.
At my home, I use the "cheek cane" wood craft when dismantling a temple in Hokkaido.
It is said to be a craft from Hokuriku Toyama, and the creators of temple architecture in Hokkaido are from this area.
It is said that "migrant" people came by the Kitamaebune trade.
Even if you get a glimpse of the history of the archipelago, the roots of far-reaching manufacturing, you can come.
The photo shows the architectural expression of "Karamon", which is said to be the "Temple Gate" of Eiheiji Temple.
Whether the design code of Mr. Song Oo and Mr. Genmori is reflected.

【開祖・道元と後援者「波多野氏」 永平寺-2】

吉祥山永平寺、伽藍建築群空間の探訪ですがまずは背景の把握。
写真は参拝入口、参道、全体配置図。
開山の時代は1192年の鎌倉での武家政権成立からほどない歴史時点。
開祖の道元は1200年生まれ。父親は村上源氏名門・久我家一門という説もある。
久我家は「源氏の長者」を足利家やのちの徳川家と同格で争奪する
公家方の源氏の最有力家系として永く存続し続けてきたようです。が、
この時代こうした家格が成立していたとは言い難く、その縁者ではあっても
「幼時に父母を亡くした」少年道元には仏門で身を立てるしかなかったと思える。
父母の早世が無常感をかれに植え付け仏門を強く願ったのかも知れない。
ただしその後、久我家は大いに家運が上昇しているので、
道元自身の宗教上での「成功」が大いに力になった蓋然性も高い。
公家の家格権威を競う争闘、武家の戦争による争闘と同様に宗教界での論争も
日本的な「家・一門」同士の争闘の大きな要素だったかとも思える。
日本的社会システムとしてこうした上昇志向の「道」があったということか。
道元は14才で最高学府・比叡山延暦寺に上って仏門に入った。
父母を亡くした人物がこういう「サブコース」でも歩めたことを考えると
かれをバックアップする一門の人脈が容易に想像できる。
しかし天台の教えでは人は皆生まれながらにして本来悟っている、
仏性を持っているはずなのに、なぜ厳しい修行をしなければ悟りが得られないのか
という強い疑問をかれは持っていた。いわば最高権威の天台の教えに疑問を持ち、
臨済宗開祖の栄西の開いた建仁寺に17才で入り栄西直弟子の明全に師事したが
それでも疑問は解決せず、師である明全とともに1223年に宋に渡った。
そこから４年、師匠の天童山景徳寺の如浄に入門しやがて法を嗣ぐことを許される。
ひたすら坐禅に打ち込む「只管打坐」に強く影響を受けた。帰国は27才。
京都で興聖寺を建立し説法と著述に励むが、旧仏教勢力からの激しい迫害に遭う。

こうした状況の中で越前を基盤とする武家・波多野氏から後援を申し出られる。
波多野氏は現・神奈川県秦野（はだの・はたの）〜足柄平野地域を基盤とした。
鎌倉幕府草創期には一時平家方に与したが、やがて幕府中枢に勢力を確保する。
1221年承久の乱に際して波多野一族は全国に領地を得て勢力が膨張。
なかでも越前波多野家は中世を通して一族でも傑出した活動を示している。
当時当主は波多野義重であり京都での政治中心・六波羅探題評定衆を勤めている。
評定衆とは主に「西国成敗」任務で訴訟裁判や六波羅の政務を担当する幕府重職。
とくに承久の乱の鎮圧後の六波羅探題は幕府武権最高の地位とも言える。
この人物が道元に対して、越前の地での禅宗道場の開山を申し出たのだ。
時系列では道元の足取りは承久の乱前後の武家と朝廷の緊張関係が背景にある。
政治危機・承久の乱の直後に宋に渡り、帰国後も布教活動に大いに活躍する。
当時の京都で鎌倉幕府中枢にいる波多野氏とどういう接点があったか、
道元帰国後の活動、旧仏教側からの迫害とそれへの鎌倉側からの支援。
武家政権側の仏教各派への政治的態度が象徴的に表れているように思われる。
旧体制・比叡山などに対して批判的で、新仏教「禅宗」支援的な底意を感じる。
そうすることで仏教界を支配する政治目的が存在したと考える方が自然。
そしてその「意思」は鎌倉幕府総体のものであった可能性が高い。
頼朝家系の源氏は嫡流が途絶えた（実朝暗殺1219年2月13日）が、
その後足利氏がもっとも嫡流に近いとされ期待と怖れを幕府内で
集め続けたことも併せ考えると、公家とはいえ源氏の氏族への保護は
波多野家・幕府として政治的に意味が大きかっただろう。
こうした背景から道元は永平寺開山の機縁を得たように思われる。

English version⬇

[Founder / Dogen and supporter " Hatano"Clan Eiheiji-2]
It is a tour of the auspicious mountain Eiheiji Temple and the space of the cathedral architecture, but first of all, grasp the background.
The photo shows the entrance to the worship, the approach to the shrine, and the overall layout.
The era of Kaisan is a historical point shortly after the establishment of the samurai government in Kamakura in 1192.
The founder Dogen was born in 1200. There is also a theory that his father is Murakami Genji's prestigious Koga family.
The Koga family contends for the "Genji no Chōja" with the same rank as the Ashikaga family and later Tokugawa family.
It seems that it has continued to exist for a long time as the most influential family of the Genji of the Kuge. but,
It is hard to say that such a family was established at this time, even if it was a relative.
It seems that Dogen, a boy who "lost his parents when he was young," had no choice but to stand up at the Buddhist gate.
It is possible that his parents' early life planted a sense of impermanence in him and strongly wished for a Buddhist gate.
However, since then, the Kuga family's luck has risen significantly, so
It is highly probable that Dogen's own religious "success" was a great help.
The struggle for the authority of the official family, the struggle in the religious world as well as the struggle due to the war of the samurai
It seems that it was a big element of the struggle between Japanese "houses and families".
Does that mean that there was such an ascending "road" as a Japanese social system?
At the age of 14, Dogen went up to the highest school, Enryakuji Temple on Mt. Hiei, and entered the Buddhist gate.
Considering that the person who lost his parents could walk in such a "sub-course"
It's easy to imagine a family of contacts backing him up.
However, according to the teachings of Tendai, everyone is naturally aware of it.
Why can't I get enlightenment without strict training even though I should have Buddha-nature?
He had a strong question. He questioned the teachings of the highest authority, Tendai, so to speak.
He entered Kenninji Temple, which was opened by Eisai, the founder of the Rinzai sect, at the age of 17, and studied under Eisai's disciple Myozen.
Still, the question was not resolved, and he went to Song in 1223 with his teacher, Myozen.
Four years after that, he was allowed to enter the Rujing of his master, Tendoyama Keitokuji, and eventually to practice the law.
He was strongly influenced by the "Shikantaza", which he devotes himself to zazen. He is 27 years old when he returns to Japan.
He built Kosho-ji Temple in Kyoto and worked hard on his preaching and writing, but he was severely persecuted by the former Buddhist forces.

Under these circumstances, he is offered support by Mr. Hatano, a samurai based in Echizen.
Mr. Hatano is based in the current Hadano-Ashigara Plain area, Kanagawa Prefecture.
In the early days of the Kamakura Shogunate, it was temporarily given to the Heike clan, but eventually it secured its power in the center of the Shogunate.
In 1221, the Hatano clan gained territory all over the country and expanded its power during the Jokyu War.
Among them, the Echizen Hatano family has shown outstanding activities even in the clan throughout the Middle Ages.
At that time, the owner was Yoshishige Hatano, who was the political center of Kyoto, Rokuhara Tandai.
Hyōjōshu is a shogunate executive who is mainly in charge of litigation trials and Rokuhara's affairs in the mission of "Saigoku success or failure".
In particular, the Rokuhara Tandai after the suppression of the Jokyu War can be said to be the highest position of the shogunate martial arts.
This person offered to Dogen to open a Zen Buddhist dojo in Echizen.
In chronological order, Dogen's footsteps are due to the tension between the samurai family and the imperial court before and after the Jokyu War.
Immediately after the political crisis and the Jokyu War, he went to Song and continued to play an active role in missionary work even after returning to Japan.
What kind of contact did you have with Mr. Hatano, who was at the center of the Kamakura Shogunate in Kyoto at that time?
Activities after returning to Dogen, persecution from the former Buddhist side and support from the Kamakura side.
The political attitude of the samurai government toward Buddhist factions seems to be symbolic.
He is critical of the old system, Mt. Hiei, and feels supportive of the new Buddhist "Zen Buddhism."
By doing so, it is more natural to think that there was a political purpose that governed the Buddhist world.
And it is highly possible that the "will" belonged to the Kamakura Shogunate as a whole.
Genji of the Yoritomo family lost his pedigree (Assassination in the morning on February 13, 1219), but
After that, Mr. Ashikaga is said to be the closest to the current, and expectations and fears are raised in the shogunate.
Considering that we continued to collect, even though it is a public house, the protection of Genji's clan is
It seems that the Hatano family and the shogunate had great political significance.
Against this background, Dogen seems to have gained the opportunity to open Mt. Eiheiji.

【武家の世に広がる内的世界観 永平寺-1】

さてふたたび仏教寺院建築探訪シリーズ復帰です。
どうも現世では独裁強権国家の無道が世界に波及し続けていて辟易する。
感染症についての世界の悲惨な状況を見るに付け無常感が募る。
そういう気分を少しでも回避するのにも、日本の仏教文化に興味が向かう・・・。

ということで韓国仏国寺参観体験を一種の対比コンパスに使って
日本への仏教導入の流れに沿って見てきています。
日本人の住宅、広く建築技術発展は歴史的に宗教建築のありように
ある程度反映されてきている部分があるのも事実。
そういった痕跡も確認できて興味が増しています。
飛鳥寺、四天王寺、法隆寺の最初期から高野山金剛峯寺。そして
そこから中世にかけての根来寺と見てきました。
畿内地域で展開した王朝国家体制での仏教のありようと、
その展開を見てきたけれど、日本史はその後の武家支配期を迎える。
武家の都として京都とは離れて東国に開かれた鎌倉には「建長寺」という
元号を寺号にした国家寺院として禅の宗派が初源した。
そういう流れに即して曹洞宗の「日本第一道場」としての永平寺探訪です。
禅宗には３つの流派があり、それらの共同の意見として「禅宗」と
ひとくくりにはしないでというアピールがあるそうです。
とはいえ、衆生としては他との相違も知りたいので区分けはしておきたい。
鎌倉で武権が成立し「大仏」が建立され建長寺が建てられたことは
この国の政治にとっても重要だったでしょう。
それまでの日本が導入してきた宗教政策とはあきらかに変化させている。
源平争乱のひとつの大きな災禍として奈良東大寺の焼失があり
勧進元重源さんの旺盛な活動があって、復興が達成されたとき、
重要な役割を頼朝政権は果たしていたとされ、戦乱の時代空気感のなかで、
復興の記念イベントには頼朝自身が参列したと言われる。
さながら戒厳令のような緊張感が世を覆っていたという記録もある。
最高権力者となった頼朝は、世の統治にあたって、
宗教文化に対してその価値を知りながら相応の対応を見せていることがわかる。
そしてその流れの表現として建長寺での禅の採用があったように思う。
1253年と幕府は成立からすでに50-60年時間を経過しているけれど
大きく「武家政権」のありようを示すものとして禅は採用され公示された。
・・・そんな意味も込めながら探ってみたいと思います。


永平寺の入口には石柱が左右に一対立っている。
杓底一残水
汲流千億人
「杓底の一残水（しゃくていいちざんすい）、流れを汲む千億の人」
というように読み下されるとのことで、大意としては、
道元禅師が教えられそして古人が歩んだ道(教え)は人の心の垢を除き去る。
柄杓で汲んだ水で手を洗い底に残った水を川へ還された。
そうした道元禅師の風を慕い多くの人が永平寺の門をくぐってその教えを汲む。
永平寺の境内には川が豊富に流れ絶えることがない。
かつて食べ物が十分になかった頃でも、水が不足することはなかった。
そのいくらでもある水さえ粗末にしてはいけない、大切にするようにと、
道元禅師は教えられた〜という意味だと、訪問後知りました。
いきなりの「禅問答」から探訪は始まります（笑）・・・。


English version⬇

[Inner world view spreading in the world of samurai Eiheiji-1]
Now, it is the return of the Buddhist temple architecture exploration series again.
Apparently, in this world, the ruthlessness of a dictatorship nation continues to spread to the world, and it makes me sick.
Seeing the dire situation in the world about infectious diseases creates a sense of impermanence.
To avoid such a mood, I am interested in Japanese Buddhist culture.

So, using the experience of visiting the Korean Bulguksa Temple as a kind of contrasting compass
I have been watching along the flow of introducing Buddhism to Japan.
Japanese housing, the development of building technology is historically like religious architecture
It is also true that some parts have been reflected to some extent.
I can see such traces and I am getting more interested.
Koyasan Kongobuji Temple from the earliest days of Asuka Temple, Shitennoji Temple, and Horyu-ji Temple. and
I saw it as Negoroji from there to the Middle Ages.
Whatever Buddhism should be in the dynasty state system developed in the Kinai region,
I have seen the development, but Japanese history will enter the samurai rule period after that.
Kenchoji is located in Kamakura, which was opened in the eastern part of Kyoto as the capital of the samurai family.
The Zen sect was the first to originate as a national temple with the era name as the temple name.
In line with this trend, we visited Eiheiji Temple as the "Japan's First Dojo" of the Soto sect.
There are three schools of Zen Buddhism, and the common opinion of them is "Zen Buddhism".
It seems that there is an appeal that you should not put it all together.
However, as sentient beings, I would like to know the differences from others, so I would like to classify them.
The fact that the military power was established in Kamakura, the "Big Buddha" was erected, and the Kenchoji Temple was built
It would have been important for the politics of this country.
It is clearly changing the religious policy that Japan has introduced up to that point.
One of the major disasters of the Genpei War was the burning of Todaiji Temple in Nara.
When the reconstruction was achieved due to the vigorous activities of Kanjin Chogen
It is said that the Yoritomo administration played an important role, and in the atmosphere of the wartime era,
It is said that Yoritomo himself attended the reconstruction commemorative event.
There is also a record that tension like martial law was overwhelming the world.
Yoritomo, who became the most powerful person, was in charge of governing the world.
It turns out that he is responding appropriately to religious culture, knowing its value.
And I think that Zen was adopted at Kenchoji as an expression of that flow.
Although it has already been 50-60 years since the establishment of the Shogunate in 1253.
Zen was adopted and announced as a major indicator of what the "samurai government" should be.
... I would like to explore it with such a meaning.

At the entrance of Eiheiji Temple, a pair of stone pillars stands on the left and right.
One cassotte residual water
100 billion people
"One cassotte residual water, 100 billion people who draw the flow"
It is said that it will be read down like this, so the main point is
The path (teaching) that Dogen Zenshi was taught and the old man walked removes the dirt of the human heart.
I washed my hands with the water drawn with a cassotte and returned the water left on the bottom to the river.
Many people long for the wind of Dogen Zenshi and go through the gate of Eiheiji Temple to learn the teachings.
Abundant rivers flow in the precincts of Eiheiji Temple and never cease.
Even when there wasn't enough food in the past, there was no shortage of water.
Don't let that amount of water be poor, take good care of it,
After visiting, I learned that Dogen Zenshi meant that he was taught.
The exploration begins with a sudden "Zen question and answer" (laughs).

【北海道・寒冷地とEV自動車、エネルギー問題・・・】

北海道各地に雪の便りが頻出するようになってきました。
感染症によるいびつな経済体制も丸２年近くの経過になって来た。
日本だけは感染状況が改善しているように見られるけれど、
世界的には先進国で感染症が猖獗を極め，同時に石油の高騰、資源価格上昇は
非常に厳しい状況を起してしまっている。経済復元への困難要因。
同時並行的にSDGsなどの言葉を見かけない日はないほどで、
いわゆる自然エネルギー翼賛、地球温暖化防止的なアナウンスは加速している。
全経済活動の脱炭素化という掛け声も大きくなって来ています。
・・・そういった理念・方向性自体は間違っていないだろうとは思います。
住宅で言えば、エネルギー削減できる断熱化は日本全国で大いに進めるべきでしょう。

しかし暮らしのエネルギー全体を考えると、石油価格の高騰は東京・大阪といった
公共交通機関主体の移動手段地域では大きな問題ではないのかも知れないけれど、
それ以外の「地方の日本」では「生活の足」を直撃してきている。
行動抑制が強い状況とは言え、とくに面積の広い北海道などでは
クルマは暮らしの基本なので、移動コスト上昇は暮らしへの重大なマイナス条件。
160円を超えるようなガソリン価格は早晩、流通コストを直撃し
あらゆる価格の上昇要因としてのしかかってくることは疑いない。
住宅・暮らしを考えるのが基本事業領域のわが社ですが、
とくに寒冷地域では住宅を考え暮らしを考えるとクルマも同時にワンセット。
今後の住宅エネルギー問題で、住宅内部の暖冷房と移動交通のエネルギーにも
強い関心が払われざるを得ない。
住宅業界で言えば屋根にPVを乗せ、蓄電池を装備し普段は同時にEVに充電させる、
っていうような住宅エネの近未来図が想定されている。
太陽光発電のパネル生産は日本国内産業にはほとんどメリットがなく
世界的には独占的に中国が支配するマーケット構造。
そのことを考えると「自然エネルギー」として太陽光だけを翼賛するのがいいのか、
複雑な気分になってしまいます。しかしこれはやむを得ないのか・・・。
しかしPVでの発電は北海道の冬場には事実上、ほとんど期待できない。
それが「地球環境に適した具体的なSDGs」といった情報刷り込みがされている。
当然のようにクルマはEV化の方向性が主流になっていくのでしょうが、
寒冷地での移動手段選択として考えると冬場には「暖気」運転が不可欠。
マイナス10数度の気温の朝にEV自動車をスタートさせると
どうしても車内室温上昇・身体を動かせる必要温度にさせるには
バッテリー充電の相当部分を消費してしまう現実がある。
EVに限らず電気を熱エネルギーに変換するとあっという間に充電レベル低下する。
200km走行できる充電が、あっという間に100kmを下回ることになる。
昨年の北陸豪雪時、EVが寒さに耐えられず路上放棄された事実もある。
これでは経済活動の効率性が著しく阻害される。
こうした世界の自動車産業の趨勢は温暖地・蒸暑地域主体の効率「最適化」で
寒冷地を見捨てるというか、ほぼ無視されていると感じられる。
掛け声で促されてもEVを選択する動機が北国では見えにくい。
北海道では冬場に経済活動で大きなハンディキャップが生じてしまう。

知人の国会議員さんにこういった問題で論議することがあるけれど、
EVが北国で現実的でないことは小泉前環境大臣はじめ国会論議でも共通認識だと。
で、中央の発想からは、寒冷地の現実無視発想しか見えないのが現実。
また知人にガソリンスタンド経営者がいるけれど、
当然のように人口減少もあって各地域のスタンドは閉鎖してきている。
代替するとされるEVステーションはコストメリット計算で難しいという。
そもそも北国ユーザーはEVの暖気運転ハンデを受け入れるかどうか不明。
人口減少地域ではこういう面でも経済活動が極端に窒息していく。
北に人が住む、という基本インフラが困難に直面しているのではないか。
これはわたしだけの悲観論なのでしょうか？

English version⬇

[Hokkaido, cold regions and EV cars, energy problems ...]
Snow news has come to appear frequently in various parts of Hokkaido.
The distorted economic system due to infectious diseases has been around for almost two years.
Only in Japan, the infection situation seems to be improving,
Infectious diseases are extremely severe in developed countries worldwide, and at the same time, soaring oil prices and rising resource prices
It has caused a very difficult situation. Difficult factors for economic recovery.
There are no days when I don't see words such as SDGs at the same time.
So-called renewable energy praise and global warming prevention announcements are accelerating.
There is a growing call for decarbonization of all economic activities.
For each company, there is also an appeal battle such as "Our company is an excellent company of SDGs".
... I don't think that the idea and direction itself is wrong.
Speaking of housing, heat insulation that can reduce energy should be greatly promoted all over Japan.

However, considering the energy of living as a whole, soaring oil prices are such as Tokyo and Osaka.
It may not be a big problem in the transportation area mainly by public transportation,
In other "local Japan", it has hit the "foot of life" directly.
Although behavioral restraint is strong, especially in Hokkaido, which has a large area,
Since cars are the basis of living, rising travel costs are a serious negative condition for living.
Gasoline prices exceeding 160 yen will hit distribution costs sooner or later.
There is no doubt that it will be a factor in raising prices.
Our company's basic business area is to think about housing and living, but
Especially in cold regions, if you think about housing and living, you can also have a car at the same time.
Due to future housing energy issues, it will also be used for heating and cooling inside houses and energy for mobile transportation.
There is no choice but to pay strong attention.
Speaking of the housing industry, PV is placed on the roof, equipped with a storage battery, and usually the EV is charged at the same time.
A near-future map of residential energy is envisioned.
Panel production of photovoltaic power generation has little merit for Japanese domestic industry
A market structure that is dominated by China exclusively in the world.
Considering that, is it better to praise only sunlight as "natural energy"?
It makes me feel complicated. But is this unavoidable?
However, power generation by PV can hardly be expected in winter in Hokkaido.
Information such as "concrete SDGs suitable for the global environment" is imprinted on it.
As a matter of course, the direction of EV conversion will become the mainstream for cars, but
Considering it as a means of transportation in cold regions, "warm-up" operation is indispensable in winter.
If you start an EV car on the morning with a temperature of -10 degrees Celsius
To raise the room temperature inside the car and bring it to the required temperature to move the body
The reality is that it consumes a significant portion of the battery charge.
Not limited to EV, when electricity is converted into heat energy, the charging level drops in a blink of an eye.
The charge that can run 200km will be less than 100km in no time.
There is also the fact that EV was abandoned on the road in a blink of an eye during the heavy snowfall in Hokuriku last year.
This significantly impairs the efficiency of economic activity.
The trend of the global automobile industry is to "optimize" the efficiency mainly in warm and hot regions.
It seems that the cold regions are abandoned or almost ignored.
Therefore, it is difficult to see the motivation to select EV in northern countries even if prompted by a shout.
In Hokkaido, economic activities cause a big handicap in winter.

I sometimes discuss these issues with my acquaintance, a member of parliament.
It is said that the fact that EV is not realistic in northern countries is a common recognition in the Diet discussions including former Minister of the Environment Koizumi.
So, from the central idea, the reality is that you can only see the idea of ​​ignoring the reality of cold regions.
Also, my acquaintance has a gas station owner,
As a matter of course, the stands in each area are closing due to the declining population.
It is said that the EV station, which is said to be an alternative, is difficult to calculate the cost merit.
In the first place, it is unclear whether northern users will accept the EV warm-up driving handicap.
In areas with a declining population, economic activity will be extremely suffocated in this respect as well.
The basic infrastructure of people living in the north may be facing difficulties.
Is this my only pessimism?

【仏像、大日如来（毘蘆遮那仏）のハンドポーズ日韓相違】

さてすっかり仏教寺院建築探訪がシリーズ化しているブログです。
神社や寺院は「古寺巡礼」好きなことから写真が多数あり再探索しながら、
住宅建築との関連で深掘りを始めたら、これはこれで興味が強くなった。
こういう建築群は参観が自由であるという要素が大きい。
基本パブリックな性格の建築というのは取材者としては稀有なのですね。
いまのシリーズ化は５年前ほどの774年頃創建の韓国・仏国寺取材記がきっかけ。
そうすると日本仏教導入時期と対比させながら国際比較もハッキリする。
自然に歴史経緯を含めてわかりやすく構成できる。
で、飛鳥寺、法隆寺、高野山金剛峯寺、そして根来寺と探索してきました。
そういう経緯なので、写真整理も同時に行って、比較対照もできたりします。

仏教というのは世界宗教なので彼我の類似性と相違両方が浮かび上がってくる。
本日は気になっていた「仏像の手のポージング」について、であります。
上の写真は韓国仏国寺の創建時の「本尊」と言われる毘蘆遮那仏。
＜現在は創建時から宗派が変わって釈迦如来像になっている＞
毘盧遮那仏（びるしゃなぶつ）は大乗仏教における仏。華厳経において
中心的な存在として扱われる尊格で密教においては大日如来と同一視される。
日本では奈良東大寺の大仏さんもこれなんですが、
真言密教ではまさに中核的な仏様ということで本尊として祀られることが多い。
で、下の写真は根来寺の「大日如来」像であります。
この両者の手のポージングが同じようなのに、実は左右反対なんですね。
調べてみると、日本国内での大日如来像の手のポーズは根来寺とみな同じ。
韓国仏国寺の大日如来さんだけが、どうも左右を反対に手を組まれているのです。

手のポーズ、仏さんで違うよな〜とは知りつつ、意味はまったく知らなかった。
チョット調べたら、上のような意味合いだそうでさすが大日如来像らしく
「全部まるっとお見通しだよ」という印だそうです。
しかし、どうして韓国仏国寺では左右反対なのか、
韓国仏国寺でも「ふつうとは違う手のポージング」と説明されているので
この仏国寺だけの特別のポージングということなのだそうです。
う〜〜む、なんでさ（笑）。
きっと宗教的に深〜い意味があるのでしょうが、衆生にはわかるはずもない。
でも深く謎かけされているようでドツボにハマりそうなのです（笑）。
今のところ、ナゾということでスルーしているのですが、さて？
しかし仏国寺の仏さんはどうも日本の寺の本尊たちとは違ってイメージがかわいい。

これは仏国寺のいまの本殿・大雄殿の本尊、釈迦如来像ですが、
どうも表情がマンガチックで右端の僧侶らしき人物などマンガ登場人物風。
ちなみに手のポーズは右下の「お迎えに来たよ，安心して」の印。
日本の仏像群のように威厳というような志向性を感じません。
国柄で仏教というものに対しての人々の受容態度が大きく違いがあるのか。
まぁたまたま、ということなのかどうか、興味津々であります。


English version⬇

[Buddha statue, Vairocana (Vairocana Buddha) hand pose difference between Japan and Korea]
By the way, it is a blog that is a series of Buddhist temple architecture explorations.
There are many shrines and temples because I like "old temple pilgrimage", so while re-searching
This made me more interested when I started digging deeper in the context of residential construction.
There is a big element that such a group of buildings is free to visit.
Architecture with a basic public character is rare for an interviewer, isn't it?
The current series was triggered by an interview with Bulguksa Temple in South Korea, which was founded around 774 about five years ago.
Then, the international comparison will be clear while comparing it with the time when Japanese Buddhism was introduced.
It can be constructed in an easy-to-understand manner, including the history of history.
So, I searched for Asuka-dera, Horyuji, Koyasan Kongobuji, and Negoroji.
That's why I can organize photos at the same time and compare and contrast them.

Since Buddhism is a world religion, both his similarities and differences emerge.
Today, I would like to talk about "the pose of the hand of the Buddha statue" that I was interested in.
The photo above is the Bulguksa Bulguksa, which is said to be the "honzon" when the Bulguksa Temple was built.

Birushanabutsu is a Buddhist buddha in Mahayana Buddhism. In Avatamsaka Sutra
It is a dignified existence that is treated as a central entity and is equated with Dainichi Nyorai in esoteric Buddhism.
In Japan, this is also the Great Buddha of Todaiji Temple in Nara.
In Shingon Esoteric Buddhism, it is often enshrined as the principal image of Buddha because it is the very core Buddha.
The photo below is the statue of "Dainichi Nyorai" at Negoroji Temple.
Although the poses of these two hands are similar, the left and right are actually opposite.
When I looked it up, the pose of the hand of the statue of Dainichi Nyorai in Japan was the same as that of Negoroji.
Only Mr. Dainichi Nyorai of Bulguksa, Korea, seems to have joined hands in the opposite direction.

I knew that the pose of the hand was different for Buddha, but I didn't know the meaning at all.
When I looked it up, it seems that it has the above meaning, as expected, it seems to be a statue of Dainichi Nyorai.
It seems to be a sign that "everything is out of sight".
But why is it the opposite at Bulguksa Temple in Korea?
Even at Bulguksa Temple in Korea, it is explained as "a different hand pose".
It seems that it is a special pose only for this Bulguksa temple.
Hmmm, why (laughs).
It must have a deep religious meaning, but it cannot be understood by sentient beings.
But it seems to be a deep mystery, and I'm addicted to it (laughs).
So far, I'm through because it's a mystery, but what?
However, the image of Bulguksa at Bulguksa is cute, unlike the principal idols of Japanese temples.

This is the statue of Shaka Nyorai, the principal image of the current main shrine of Bulguksa Temple, Daioden.
The expression is manga-like, and it looks like a manga character such as a monk-like person on the far right.
By the way, the pose of the hand is a sign of "I'm here to pick you up, feel at ease" at the bottom right.
I don't feel the dignity of the Buddhist statues in Japan.
Is there a big difference in people's acceptance of Buddhism in their nationality?
I'm curious whether it happens or not.