@article{oai:rekihaku.repo.nii.ac.jp:00000629,
 author = {蒲池, 勢至 and Gamaike, Seishi},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Mar},
 note = {application/pdf, これまで民俗学における墓制研究は、「両墓制」を中心にして進展してきた。「両墓制」は「単墓制」に対しての用語であるが、近年、これに加えて「無墓制」ということがいわれている。「無墓制」については、研究者の捉え方や概念規定が一様でなく混乱も生じているので、本稿ではこの墓制が投げかけた問題を指摘してみたい。さらに、「無墓制」が真宗門徒地帯に多くみられることから、真宗における「墓」のあり方を通して「石塔」や「納骨」といった問題を考えようとするものである。
まず、全国各地の事例を整理してみると、これまでの報告には火葬と土葬の場合が区別されずにいたり、あるいは「墓がない」というとき「墓とは何か」が曖昧であった。それはまた、両墓制における「詣り墓」（石塔）とは何かが曖昧であったことを示している。「無墓制」の実態は、火葬したあとに遺骨を放置してしまい、石塔を建立しないものであるが、この墓制は両墓制研究の中で、いま一度、遺体埋葬地や石塔の問題、土葬だけでなく火葬の問題を検討しなければならないことを教えている。
真宗門徒になぜ「無墓制」が多いのかについては、真宗信仰が墓をどのように考えていたのか歴史的に考察する。現在の真宗墓地にみられる石塔の形態や本山納骨の成立過程をみて、真宗の墓制観や教団による規制との関係を論じる。そこには、遺体や遺骨を祭祀することは教義的に問題があった。中世においても、真宗は卒塔婆や石塔に否定的であって、このような墓や石塔に対する軽視観は近世を通じて今日まで至り、火葬のあとに遣骨を放置したまま石塔も建立しない習俗が残存したのである。また、真宗は墓としての石塔は否定したが、納骨儀礼は認めて、近世教団体制の確立する段階で中世的納骨儀礼を近世的な形で継承したのであった。, Conventional folklore study on the grave system has progressed centered on the “double grave system”. The “double grave system” is a term used in opposition to the “single grave system”. Recently, in addition to the above, the “no-grave system” has come under discussion. The author wishes to point out the questions posed by the latter grave system, since there is no common understanding nor a conceptual standard among researchers, and this leads to confusion. Furthermore, since the “no-grave system” is frequently seen among believers of the Shin-Buddhism, the author wishes to consider the questions of “tombstones” and the “laying of ashes to rest” through the accepted idea of “graves” in the Shin-Buddhism.
Putting in order examples from all over the country, the author finds that previous reports did not distinguish between cremation and inhumation, and that reports that “there were no graves”, gave no clear definition of what was meant by a “grave”. He also shows that the definition of a “visiting grave” (tombstone) in the double grave system was ambiguous. What really happens in the “no-grave system” is that the ashes are left as they are after cremation, without erecting a tombstone. This grave system tells us that we must reexamine not only the problem of where the body was buried, the question of the tombstone, and the problem of inhumation, but also the question of cremation.
As to the reason why the “no-grave system” was prevalent among Shin-Buddhism believers, the author examines, from the historical viewpoint, how the Shin-Buddhism faith regarded the grave. Looking,at the farm of tombstones seen in present Shin-Buddhism cemeteries, and the process of the establishment of the custom of the placement of ashes in the head temple, the author discusses the concept of the grave system in the Shin-Buddhism, and its relationship with the restrictions by the religious order. It was a problem from the doctrinal point of view, to hold religious services for bodies or ashes. In the Middle Ages, the Shin-Buddhism took a negative attitude towards stupas and tombstones. This contemptuous view of graves and tombstones continued throughout the modern period until the present day, so that the custom remained of leaving ashes after cremation, without erecting a tombstone. Also, the Shin-Buddhism gainsaid the tombstone as a grave, but accepted the ceremony of laying ashes to rest, and inherited the medieval ceremony of laying ashes to rest in modern form, at the establishment of the modern religious order.},
 pages = {209--236},
 title = {「無墓制」と真宗の墓制},
 volume = {49},
 year = {1993},
 yomi = {ガマイケ, セイシ}
}