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2023年11月23日木曜日

日本史15 Japanese history 15

鎌倉文化Kamakura culture

建長寺(けんちょうじ)Kenchō-ji

金剛力士像(こんごうりきしぞう)the Buddhist statue of Kongo Rikishi


法然(ほうねん)Hōnen

浄土宗(じょうどしゅう)Jōdo-shūThe Pure Land School


5 Chapter 5

武家社会の成立

Establishment of samurai society

4 Section 4

鎌倉文化Kamakura culture

鎌倉仏教Kamakura Buddhism

法然(ほうねん)Hōnen

浄土宗(じょうどしゅう)Jōdo-shū

まず興ったのが、前代以来の浄土信仰(じょうど・しんこう)Pure Land Buddhismをさらに発展深化development and deepeningさせた

The first thing that arose was the further development and deepening of Jodo Shinko, which had been practiced since the previous generation.

法然(ほうねん)Hōnen源空(げんくう)Genkū)(11331212浄土宗(じょうどしゅう)Jōdo-shūThe Pure Land School)であった。

It was a Jodo sect of Honen (Genku) (1133-1212).


Hōnen studying the three scriptures of the Tendai school at Mt. Hiei


彼は、はじめ比叡山(ひえいざん)Mount Hiei天台教学(てんだい・きょうがく)Tendai doctrineを学んだが飽き足らず、

At first, he studied Tendai doctrine on Mt. Hiei, but he was not satisfied.

山を下りて京都Kyoto東山(ひがしやま)Higashiyama庵を結びconnect a hermitage(いおりをむすび)(粗末な仮小屋を作って住まうこと)、

Descend the mountain and connect a hermitage to Higashiyama in Kyoto,

奈良仏教(なら・ぶっきょう)Nara Buddhism平安仏教(へいあん・ぶっきょう)Heian Buddhism貴族のための仏教Buddhism for the aristocracyであり、自力作善(じりき・さぜん)jiriki sazenself-made goodness)(自分の力で宗教上の善を行おうとすること)を重視したことを批判し、

He criticized that Nara Buddhism and Heian Buddhism were Buddhism for the aristocracy and emphasized self-made goodness (jiriki sazen).

阿弥陀仏(あみだぶつ)Amida Butsu本願(ほんがん)Primal Vow男女貴賎の別なくregardless of gender whether they are noble or not人々を平等に救済するprovide equal relief to all peopleところにあると考え、

Believing that Amidabutsu's original vow is to provide equal relief to all people, regardless of whether they are noble or not,

民衆people自力作善(じりき・さぜん)self-made goodnessをなさずとも、阿弥陀仏(あみだぶつ)Amida Buddha広大無辺vast and boundless本願(ほんがん)Primal Vow信じbelieve他力本願(たりき・ほんがん)Tariki Hongan(阿弥陀仏の本願に頼って成仏することRelying on Amida Buddha's Vow to attain Buddhahood))、

Even if the people do not do self-made goodness, they believe in Amida Buddha's vast and boundless vow (Tariki Hongan),

念仏(ねんぶつ)Nembutsu南無阿弥陀仏(なむあみだぶつ)Namu Amida Butsu)を唱えるだけsimply chantingで(専修念仏(せんじゅ・ねんぶつ)Senju Nenbutsu往生(おうじょう)Ōjō仏になる事becoming a Buddha)できると説いた。

He preached that simply chanting the Nembutsu (Namu Amidabutsu) (Senju Nenbutsu) will lead to rebirth.


Honen - public preach, Chion-in version, 14th century


この考えThis ideaは、彼の主著his main work 選択本願念仏集(せんちゃく・ほんがん・ねんぶつしゅう)The Senchaku Hongan Nembutsushū によく見え、武士や民衆the samurai and the general publicに広く受け入れられた。

This idea can be seen in his main work "Senchaku Hongan Nenbutsushu" and was widely accepted by the samurai and the general public.

しかし旧仏教側の非難criticized by the former Buddhism sideを受け、一時土佐(とさ)Tosa Province高知県(こうちけん)Kōchi Prefecture)に流された。

However, he was criticized by the former Buddhism side and temporarily exiled to Tosa.


親鸞(しんらん)Shinran11731262


親鸞(しんらん)Shinran

浄土真宗(じょうど・しんしゅう)Jōdo Shinshū

The True Essence of the Pure Land Teaching

法然(ほうねん)Hōnen考えideasをさらに徹底elaboratedさせたのが、弟子disciple親鸞(しんらん)Shinran11731262である。

Honen's ideas were further elaborated by his disciple Shinran (1173-1262).

親鸞(しんらん)Shinranはその主著main work 教行信証(きょうぎょう・しんしょう)Kyōgyōshinshō や、弟子disciple唯円(ゆいえん)Yuienが聞き書きした 歎異抄(たんにしょう)Tannishōthe Lamentations of Divergences)』 のなかで

In his main work "Kyogyo Shinsho" and "Tannisho" written by his disciple Yuien,

称名(しょうみょう)Shomyo念仏を唱えることchanting the Nembutsu)の形式form回数frequencyよりも阿弥陀仏(あみだぶつ)Amida Buddhaへのひたすらの信心(しんじん)single-minded devotionだけで往生(おうじょう)Ōjō仏になる事becoming a Buddha)が約束promisedされると説き(信心為本(しんじん・いほん)Shinjin Ihon)、

He preached that death is promised only by single-minded devotion to Amida Buddha, rather than the form or frequency of chanting Shomyo (chanting the Nembutsu) (Shinjin Ihon). ,

また阿弥陀仏(あみだぶつ)Amida Buddha救おうsaveとする対象targetは、自力作善(じりきさぜん)の善人(ぜんにん)the self-made good people(具体的には貴族層the aristocracy)よりも、

In addition, the target that Amida Buddha tries to save is not the self-made good people (specifically, the aristocracy),

生活のためにin order to make a livingは心ならずも殺生(せっしょう)killingなどの悪業(あくぎょう)evil deedsを行わざるを得ない武士samurai百姓peasants女性women商工人merchantsなどの悪人(あくにん)evil peopleであると言う、

It is said that they are evil people such as samurai, peasants, women, and merchants who have no choice but to commit evil deeds such as killing in order to make a living.


唯円(ゆいえん)Yuien


いわゆる 悪人正機説(あくにん・しょうきせつ)Akunin shoki theory (「善人なをもて往生をとぐ、いわんや悪人をや。」)を打ち出した。

He came up with the so-called ``Akunin shokisetsu theory'' ("A good person is the best way to get a life, let alone a bad person").

 

善人なをもて往生をとぐ、いわんや悪人をや。

Even a virtuous person can attain rebirth in the Pure Land, how much more easily a wicked person!

 

善人(ぜんにん)good peopleですら往生(おうじょう)Ōjō仏になる事becoming a Buddha)できるのだから、悪人(あくにん)bad people往生(おうじょう)Ōjō仏になる事becoming a Buddha)をとげられないことはない。

Even good people can attain rebirth, so there is no reason why bad people cannot achieve rebirth.

正機(しょうき)とは阿弥陀如来(あみだにょらい)Amida Nyorai救われる資格があるqualified to be savedということ。

A true machine means that you are qualified to be saved by Amida Nyorai.

ここでいう悪人(あくにん)The wicked peopleとは、煩悩(ぼんのう)にまみれたcovered in worldly desires救いようのない凡夫(ぼんぷ)irredeemable ordinary peopleを指す。

The wicked people here refer to irredeemable ordinary people who are covered in worldly desires.

 

親鸞(しんらん)Shinranは、法然(ほうねん)Hōnen流罪exiledのとき越後国(えちごの・くに)Echigo Province新潟県(にいがたけん)Niigata Prefecture流されexiled、その後、長く常陸国(ひたちの・くに)Hitachi Province茨城県Ibaraki Prefectureにとどまって布教spread his teachingsし、その教えは東国(とうごく)Eastern Provinces農民farmersに広まった。

When he was exiled to Honen, he was exiled to Echigo Province. After that, he stayed in Hitachi Province for a long time and spread his teachings to the farmers of the eastern part of Japan.


一遍(いっぺん)Ippen智真(ちしん)Chishin)(12391289

時宗(じしゅう)Ji-shū時衆


一遍(いっぺん)Ippen

時宗(じしゅう)Ji-shū

一遍(いっぺん)Ippen智真(ちしん)Chishin)(12391289)が開いた時宗(じしゅう)Ji-shū時衆)は、人々people平生(へいぜい)life臨命終時(りんみょう・じゅうじ)the end of life(人が死を迎える直前の時期)と心得て油断なくvigilant称名念仏(しょうみょう・ねんぶつ)shomyo nenbutsu(口に仏の名をとなえ、心の内に仏を念ずること)せよと勧めたbelievesことからの宗名。

The Jishu sect, founded by Ippen (Chishin) (1239-1289), believes that people should be vigilant in shomyo nenbutsu, knowing that life is the end of life. ).

一遍(いっぺん)Ippen念仏(ねんぶつ)Nembutsu南無阿弥陀仏(なむあみだぶつ)Namu Amida Butsu)の功徳(くどく)Merit(現世・来世に幸福をもたらすもとになる善行)を説いてpreachedin the south薩摩(さつま)(鹿児島県(かごしまけん)Kagoshima Prefectureの西部)からin the north奥州(おうしゅう)Oshu陸奥国(むつの・くに)Mutsu Province福島県Fukushima Prefecture宮城県Miyagi Prefecture岩手県Iwate Prefecture青森県Aomori Prefecture秋田県Akita Prefectureの一部)まで全国all over the country遊行(ゆぎょう)Yugyo(仏教の僧侶が布教や修行のために各地を巡り歩くことA Buddhist monk who travels around the country to spread the teachings and practice.)し、遊行上人(ゆぎょう・しょうにん)Yugyo Shonina pilgrimage monk)と言われた。

He preached the merits of nenbutsu, traveled all over the country from Satsuma in the south to Oshu in the north, and became a pilgrimage monk. Yugyo Shonin) was said.


一遍(いっぺん)Ippen智真(ちしん)Chishin)(12391289


念仏(ねんぶつ)Nembutsuこそ、男女whether one is male or female貴賤whether they are noble or not信心の有無whether one has faith or not関係なくregardless往生(おうじょう)Ōjō仏になる事becoming a Buddha)を保障guaranteesする無限infinite功徳(くどく)Merit(現世・来世に幸福をもたらすもとになる善行)を持つと説きpreached

He preached that the nembutsu has infinite merit that guarantees birth regardless of whether one is male or female, whether one has faith or not.

念仏(ねんぶつ)Nembutsuを書いた紙札を与えたりBy giving paper cards with nenbutsu written on them賦算(ふさん)Fusan)、念仏踊り(ねんぶつおどり)the nenbutsu danceを始めたりして、武士the samurai下層民衆the lower classes女性womenに多くの帰依者(きえしゃ)devoteesを得た。

By giving paper cards with nenbutsu written on them (Fusan) and starting the nenbutsu dance, he gained many devotees among the samurai, the lower classes, and women.

また、時衆僧(じしゅうそう)Jishu priests宗教活動religious activitiesにとどまらず、茶道tea ceremony香道incense ceremony和歌waka poetry連歌linked poems書画calligraphyなど文学literature芸能performing arts分野fieldsでも活躍activeし、

In addition to religious activities, Jishu priests are also active in the fields of literature and performing arts, such as the tea ceremony, incense ceremony, waka poetry, linked poems, calligraphy and painting.

武将の軍営military commanders' campsにはべりつつ地方文化the local cultureにも貢献contributedした。

They contributed to the local culture while sticking to military commanders' camps.


日蓮(にちれん)Nichiren12221282


日蓮(にちれん)Nichiren

日蓮宗(にちれんしゅう)Nichiren-shū

比叡山(ひえいざん)Mount Hieiで学んだ日蓮(にちれん)Nichiren12221282)は、

Nichiren (1222-1282), who studied on Mount Hiei,

13世紀半ば頃Around the middle of the 13th century郷里hometown安房国(あわの・くに)Awa Province千葉県(ちばけん)Chiba Prefecture南部)清澄山(きよすみやま)Mount Kiyosumi千葉県(ちばけん)鴨川市(かもがわし)Kamogawa City)で日蓮宗(にちれんしゅう)Nichiren-shū法華宗(ほっけしゅう)Hokke-shūを開いた。

Around the middle of the 13th century, he founded the Nichiren sect (the Hokke sect) on Mt. Kiyosumi in his hometown of Awanokuni.


日蓮(にちれん)Nichiren12221282


その説くpreachesところは、釈迦(しゃか)Shakyamuni真実の教えthe true teachings法華経(ほけきょう)Hoke-kyō妙法蓮華経(みょうほうれんげきょう)Myōhō Renge Kyō)(Lotus Sutra)にあり、

What he preaches is that the true teachings of Shakyamuni are found in the Lotus Sutra,

法華経(ほけきょう)Hoke-kyōLotus Sutra)の題目(だいもく)Daimokuは「南無妙法蓮華経(なむみょうほうれんげきょう)Namu Myōhō Renge Kyō法華経の教えに帰依をするtake refuge in the teachings of the Lotus Sutra」という題目(だいもく)Daimokuであって、

The focus of the Lotus Sutra is the title of ``Namu Myoho Rengekyo.''

人々は題目(だいもく)Daimoku唱えるchantingだけで男女whether one is male or female貴賤whether they are noble or not別なくregardless of成仏(じょうぶつ)Buddhahoodできると言うものであった。

It was said that people, regardless of gender, could attain Buddhahood simply by chanting the daimoku.


日蓮(にちれん)Nichiren12221282


そして、当時東国(とうごく)Eastern Provincesに続いた災害disastersは、(ぜん)Zen真言(しんごん)Shingon専修念仏(せんじゅ・ねんぶつ)Senju Nenbutsu(りつ)Ritsuなどの邪宗(じゃしゅう)heresy流布spreadするからで、

The disasters that followed in the eastern part of Japan at that time were due to the spread of heresy such as Zen, Shingon, Senju Nenbutsu, and Ritsu.

幕府(ばくふ)shogunateがこれを禁止prohibitedして法華経(ほけきょう)Hoke-kyōLotus Sutra)に帰するreturnedと、国土land民衆peopleは自(おの)ずから繁栄prosperity約束promisedされると説いた『立正安国論(りっしょう・あんこくろん)Risshō Ankokuron』を幕府(ばくふ)shogunateに呈し、

The shogunate proclaimed that if the shogunate prohibited this and returned it to the Lotus Sutra, the land and people would be promised their own prosperity. present to

また鎌倉(かまくら)Kamakuraを中心に、「念仏無間(ねんぶつ・むげん)Nenbutsu Mugen禅天魔(ぜん・てんま)Zentenma(禅宗は仏法を破壊する天魔の振る舞いである)・真言亡国(しんごん・ぼうこく)Shingonboukoku律国賊(りつ・こくぞく)Ritsukokuzoku」(四箇格言(しか・かくげん)The Four Denunciations)を標榜して布教し、東国の武士・農民・女性らに信者を得た。

In addition, centering on Kamakura, ``Nenbutsumugen, Zentenma, Shingonboukoku, and Ritsukokuzoku'' (Shika Kakugen) He proclaimed his faith and gained believers among samurai, farmers and women in the eastern part of Japan.


The banishment of Nichiren in 1261. The disciple Nichirō wished to follow but was forbidden to do so. Tourist postcard artwork, circa 1920s.


しかし、他宗other sects激しく攻撃violently attackingしたことから他宗other sects迫害を受けpersecuted幕府(ばくふ)shogunateによって伊豆(いず)Izu Province静岡県Shizuoka Prefecture佐渡(さど)Sado Province佐渡島(さどがしま)Sado Island)へ流されexiled

However, he was persecuted by other sects for violently attacking other sects, and was exiled to Izu and Sado by the shogunate.

晩年In his later years甲斐(かい)Kai Province山梨県Yamanashi Prefecture身延山(みのぶさん)Mont Minobuに籠(こも)った。

In his later years, he retired to Mt. Minobu in Kai.


延暦寺(えんりゃくじ)Enryaku-ji


比叡山(ひえいざん)Mount Hiei

一遍(いっぺん)Ippen智真(ちしん)Chishin)を除いて、鎌倉新仏教(かまくら・しんぶっきょう)Kamakura New Buddhism宗祖the foundersははじめ比叡山(ひえいざん)Mount Hiei勉学studiedした。

With the exception of Ippen, the founders of Kamakura New Buddhism first studied on Mount Hiei.

栄西(えいさい)Eisai道元(どうげん)Dōgen法然(ほうねん)Hōnen親鸞(しんらん)Shinran日蓮(にちれん)Nichirenらはもともと天台(てんだい)の僧Tendai priestsである。

Eisai, Dogen, Honen, Shinran, and Nichiren were originally Tendai priests.

彼らは天台宗(てんだいしゅう)Tendai School貴族化aristocratization嫌いdisliked武士samuraiのため庶民common peopleのための新仏教(しんぶっきょう)New Buddhismを開いたが、すべて天台宗(てんだいしゅう)Tendai School側から弾圧を受けたoppressed

They disliked the aristocratization of the Tendai sect, and established new Buddhism for samurai and for the common people, but they were all oppressed by the Tendai sect.


日蓮(にちれん)Nichiren12221282


四箇格言(しか・かくげん)The Four Denunciations

念仏無間(ねんぶつ・むげん)Nenbutsu Mugen」とは、法然(ほうねん)Hōnen専修念仏(せんじゅ・ねんぶつ)Senju Nenbutsu門徒followers(のちの浄土宗(じょうどしゅう)Jōdo-shūThe Pure Land School)は無間地獄the Avici hell落ちるfall intoという意味meansである。

'Nenbutsu Mugen' means that followers of Honen's Senju Nenbutsu (later Jodo sect) will fall into Mugen Hell.

また(ぜん)Zen栄西(えいさい)Eisaiが伝えた臨済宗(りんざいしゅう)Rinzai school

Zen is the Rinzai sect of Buddhism introduced by Eisai,

真言(しんごん)Shingon朝幕the Imperial Court and Shogunateのためよく祈祷prayedしていた真言密教(しんごん・みっきょう)Shingon Esoteric Buddhism

Shingon Esoteric Buddhism, which was often prayed for the Imperial Court and Shogunate,

(りつ)Ritsu忍性(にんしょう)Ninshōが広めた南都(なんと)Nantothe Southern capital律宗(りっしゅう)Risshūを指し、

Ritsu refers to the Risshu sect of Nanto spread by Ninsho,

いずれも日蓮(にちれん)Nichiren活躍activeした頃の鎌倉(かまくら)Kamakuraで、北条一門the Hojo clan上層武士high-ranking samurai間に広い支持widely supportedを得ていたものである。

All of them were in Kamakura around the time when Nichiren was active, and were widely supported by the Hojo clan and other high-ranking samurai.


四箇格言(しか・かくげん)The Four Denunciations

念仏無間(ねんぶつ・むげん)Nenbutsu Mugen」とは、法然(ほうねん)Hōnen専修念仏(せんじゅ・ねんぶつ)Senju Nenbutsu門徒followers(のちの浄土宗(じょうどしゅう)Jōdo-shūThe Pure Land School)は無間地獄the Avici hell落ちるfall intoという意味meansである。

'Nenbutsu Mugen' means that followers of Honen's Senju Nenbutsu (later Jodo sect) will fall into Mugen Hell.

また(ぜん)Zen栄西(えいさい)Eisaiが伝えた臨済宗(りんざいしゅう)Rinzai school

Zen is the Rinzai sect of Buddhism introduced by Eisai,

真言(しんごん)Shingon朝幕the Imperial Court and Shogunateのためよく祈祷prayedしていた真言密教(しんごん・みっきょう)Shingon Esoteric Buddhism

Shingon Esoteric Buddhism, which was often prayed for the Imperial Court and Shogunate,

(りつ)Ritsu忍性(にんしょう)Ninshōが広めた南都(なんと)Nantothe Southern capital律宗(りっしゅう)Risshūを指し、

Ritsu refers to the Risshu sect of Nanto spread by Ninsho,

いずれも日蓮(にちれん)Nichiren活躍activeした頃の鎌倉(かまくら)Kamakuraで、北条一門the Hojo clan上層武士high-ranking samurai間に広い支持widely supportedを得ていたものである。

All of them were in Kamakura around the time when Nichiren was active, and were widely supported by the Hojo clan and other high-ranking samurai.


栄西(えいさい)Eisai11411215

建仁寺(けんにんじ)Kennin-ji

寿福寺(じゅふくじ)Jufuku-ji


栄西(えいさい)Eisai

臨済宗(りんざいしゅう)Rinzai school

この時代、中国China(そう)the Song Dynastyでは座禅(ざぜん)Zazensitting meditation)の修行(しゅぎょう)shu-gyopractice)を(むね)focused onとする禅宗(ぜんしゅう)Zen Buddhism盛行(せいこう)popularしていた。

During this period, in the Sung dynasty of China, Zen Buddhism, which focused on the practice of sitting meditation, was popular.

比叡山(ひえいざん)Mount Hiei学んだstudied栄西(えいさい)Eisai11411215)は

Eisai (1141-1215), who studied on Mt. Hiei

(そう)the Song Dynastyに渡ること二回、そこで禅宗(ぜんしゅう)Zen Buddhism学びstudied帰国returned to Japanして

He traveled to the Song dynasty twice, studied Zen Buddhism there, and returned to Japan.

将軍(しょうぐん)shogun源頼家みなもとの・よりいえ)Minamoto no Yoriie源実朝みなもとの・さねとも)Minamoto no Sanetomo北条政子(ほうじょう・まさこ)Hōjō Masako援助supportで、京都(きょうと)Kyoto建仁寺(けんにんじ)Kennin-ji鎌倉(かまくら)Kamakura寿福寺(じゅふくじ)Jufuku-jiを建て、臨済宗(りんざいしゅう)Rinzai schoolを興した。

With the support of Shogun Minamoto no Yoriie, Minamoto no Sanetomo, and Hojo Masako, Kenninji Temple in Kyoto and Jufukuji Temple in Kamakura were built, and the Rinzai sect was established. zaishu) was established.

彼は『興禅護国論(こうぜん・ごこくろん)Kōzen gokokuronThe Promotion of Zen for the Protection of the Country)』を著して(ぜん)Zenによる護国(ごこく)protecting the country必要the necessity説きadvocated臨済宗(りんざいしゅう)Rinzai school幕府(ばくふ)Shogunate上層武士や貴族の一部part of the high-ranking samurai and nobles受け入れられたaccepted

He wrote "Kōzen Gokoku Ron" (Theory of Protecting the Country) and advocated the necessity of protecting the country through Zen, and the Rinzai sect was part of the high-ranking samurai and nobles of the shogunate. accepted by

さらに、(そう)the Song Dynasty(げん)the Yuan dynastyから中国臨済僧Chinese Rinzai monksが多く来日したことと相まって、臨済宗(りんざいしゅう)Rinzai school知識階層the intellectual classに広まった。

Coupled with the fact that many Chinese Rinzai monks came to Japan from the Song and Yuan dynasties, the Rinzai sect spread among the intellectual class.


円爾弁円(えんに・べんえん)Enni Ben'en12021280

東福寺(とうふくじ)Tōfuku-ji


臨済宗の名僧

Famous priest of the Rinzai school

栄西(えいさい)Eisai以後も、臨済宗(りんざいしゅう)Rinzai school中国Chinaとの交流the exchangeは目覚しかった。

Even after Eisai, the exchange between the Rinzai sect and China was remarkable.

(そう)traveled to Songした円爾弁円(えんに・べんえん)Enni Ben'en聖一国師(しょういち・こくし)Shōichi Kokushi)は帰国後、九条道家(くじょう・みちいえ)Kujō Michiie帰依(きえ)devotion京都(きょうと)Kyoto東福寺(とうふくじ)Tōfuku-jiを建て、

Enni Benen (Shoichi), who traveled to Song, returned to Japan and built Tofukuji Temple in Kyoto with the devotion of Michiie Kujo.


無関普門(むかん・ふもん)Mukan Fumon

南禅寺(なんぜんじ)Nanzen-ji


その弟子disciple無関普門(むかん・ふもん)Mukan Fumon大明国師(だいみょう・こくし)Daimyo Kokushi)は亀山上皇(かめやま・じょうこうRetired Emperor Kameyama帰依(きえ)devotion南禅寺(なんぜんじ)Nanzen-jiを開き、

His disciple Mukanfumon (Daimyo Kokushi) opened Nanzenji Temple with the devotion of Emperor Kameyama.


宗峰妙超(しゅうほう・みょうちょう)Shuho Myocho

大徳寺(だいとくじ)Daitoku-ji


鎌倉末期At the end of the Kamakura period宗峰妙超(しゅうほう・みょうちょう)Shuho Myocho大燈国師(だいとう・こくし)Daitō Kokushi)は大徳寺(だいとくじ)Daitoku-ji

At the end of the Kamakura period, Shuho Myocho (Daito Kokushi) was Daitokuji Temple,


関山慧玄(かんざん・えげん)Kanzan Egen

妙心寺(みょうしんじ)Myōshin-ji


その弟子disciple関山慧玄(かんざん・えげん)Kanzan Egen妙心寺(みょうしんじ)Myōshin-ji開創(かいそう)foundedするなど、

His disciple Kanzan Egen founded Myoshinji Temple.

臨済宗(りんざいしゅう)Rinzai school京都(きょうと)Kyoto公家階級the court noblesにも広まった。

The Rinzai sect spread among the court nobles in Kyoto.


蘭渓道隆(らんけい・どうりゅう)Rankei Dōryū12131278

建長寺(けんちょうじ)Kenchō-ji


いっぽう鎌倉(かまくら)Kamakuraでは、(そう)the Song Dynastyから来日した蘭渓道隆(らんけい・どうりゅう)Rankei Dōryū12131278)に北条時頼ほうじょう・ときより)Hōjō Tokiyori帰依(きえ)devotionして建長寺(けんちょうじ)Kenchō-jiを建て、

On the other hand, in Kamakura, Hojo Tokiyori took refuge in Rankei Doryu (1213-1278), who came to Japan from the Song dynasty, and built Kenchoji.


無学祖元(むがく・そげん)Mugaku Sogen12261286

円覚寺(えんがくじ)Engaku-ji


北条時宗(ほうじょう・ときむね)Hōjō Tokimune(そう)the Song Dynastyから無学祖元(むがく・そげん)Mugaku Sogen12261286)を招いて参禅(さんぜん)practice Zen meditationし、円覚寺(えんがくじ)Engaku-jiを建てて開山(かいざん)founder(初代住持)とした。

Hojo Tokimune invited Mugaku Sogen (1226-1286) from the Song Dynasty to practice Zen meditation, built Engakuji Temple, and became the founder of the temple (Kaizan). bottom.


一山一寧(いっさん・いちねい)Issan Ichinei12471317

虎関師錬(こかん・しれん)Kokan Shiren

五山文学(ござん・ぶんがく)Literature of the Five Mountains


北条貞時(ほうじょう・さだとき)Hōjō Sadatoki(げん)the Yuan dynastymonk一山一寧(いっさん・いちねい)Issan Ichinei12471317)に帰依(きえ)devotionし、

Hojo Sadatoki became a devotee of the former monk Issan Ichinei (1247-1317).

一山一寧(いっさん・いちねい)Issan Ichinei門下discipleからは最初の日本仏教史the first history of Japanese Buddhismといえる『元亨釈書(げんこう・しゃくしょ)Genkō Shakusho』を著した虎関師錬(こかん・しれん)Kokan Shiren12781346)、それに雪村友梅(せつそん・ゆうばい)Sesson Yūbaiが出て、

Kokan Shiren (1278-1346), a disciple of Issan Ichinei, who wrote Genko Shakusho, which can be said to be the first history of Japanese Buddhism, and Yukimura Yuume appeared,

やがて興隆risingする五山文学(ござん・ぶんがく)Literature of the Five Mountains先駆的役割pioneering roleを果たした。

He played a pioneering role in the rising Gozan literature.


道元(どうげん)Dōgen12001253

永平寺(えいへいじ)Eihei-ji


道元(どうげん)Dōgen

曹洞宗(そうとうしゅう)Sōtō school

はじめ栄西(えいさい)Eisaiに学んだ道元(どうげん)Dōgen12001253)は、(そう)the Song Dynastyに渡って曹洞宗(そうとうしゅう)Sōtō schoolを学んだ。

Dogen (1200-1253), who first studied under Eisai, traveled to the Song Dynasty to study the Soto sect.

帰国後After returning to Japan一時期京都(きょうと)Kyotoにとどまったが、天台宗(てんだいしゅう)Tendai School側の圧迫pressureを受けたこともあって、名利(みょうり)prestige and profitを嫌った道元(どうげん)Dōgen京都(きょうと)Kyotoを去り、越前国(えちぜんのくに)Echizen Province福井県Fukui Prefecture永平寺(えいへいじ)Eihei-jiを建てた。

After returning to Japan, he stayed in Kyoto for a period of time, but Dogen, who disliked prestige and profit, left Kyoto and built Eiheiji Temple in Echizen Province.


座禅(ざぜん)Zazenseated meditation


座禅(ざぜん)Zazenseated meditation即仏法(そくぶっぽう)immediate Buddhism境地realmに到達し「只管打坐(しかんたざ)shikantaza」(ひたすら坐禅(ざぜん)Zazenseated meditation)をすること)の仏法(ぶっぽう)(仏に成る方法)を出家(しゅっけ)Buddhism to the priests(世俗の生活を捨て、僧となって仏道を修行すること)に説き、厳しく弟子を養成trained his disciples rigorouslyした。

He reached the realm of zazen, the immediate Buddhism, preached the ``shikantaza'' (single-minded zazen) Buddhism to the priests, and trained his disciples rigorously.


懐奘(えじょう)Ejō11981280


道元(どうげん)Dōgenの主著に『正法眼蔵(しょうぼう・げんぞう)Shōbōgenzō』があり、

His main work is "Shobo Genzo",

また弟子disciple懐奘(えじょう)Ejō11981280)が道元(どうげん)Dōgen法語sermonsを筆録したものに『正法眼蔵随聞記(しょうぼう・げんぞう・ずいもんき)Shōbōgenzō Zuimonki』がある。

In addition, a disciple, Ejo (1198-1280), wrote Dogen's sermons in "Shobo Genzo Zuimonki."

こうして彼の教えteachingsは、主に北陸the Hokuriku regionを中心とする地方武士層the local samurai classに広まった。

In this way, his teachings spread among the local samurai class, mainly in the Hokuriku region.


達磨(だるま)Daruma生没年不詳date of birth and death unknown


禅宗の特色Features of Zen Buddhism

禅宗(ぜんしゅう)Zen Buddhism達磨(だるま)Daruma生没年不詳date of birth and death unknown)を始祖originatedとし臨済宗(りんざいしゅう)Rinzai school曹洞宗(そうとうしゅう)Sōtō schoolとも中国Chinaから導入introducedされたものである。

Zen Buddhism originated with Daruma (date of birth and death unknown), and both the Rinzai sect and the Soto sect were introduced from China.

教義the doctrine特色characteristicは、法然(ほうねん)Hōnen親鸞(しんらん)Shinran一遍(いっぺん)Ippenが、他力本願(たりき・ほんがん)Tariki Hongan阿弥陀仏の本願に頼って成仏することRelying on Amida Buddha's Vow to attain Buddhahood)といって(ほとけ)Buddha本願(ほんがん)Primal Vowからくる救いの力the power of salvationにすべてをまかせようとしたのに対して、

The characteristic of the doctrine is that Honen, Shinran, and Ippen believe in the power of salvation that comes from the Buddha's original vow, called Tariki Hongan. I tried to leave it all to you, but

禅宗(ぜんしゅう)Zen Buddhism自力(じりき)self-relianceを基本にし、座禅(ざぜん)Zazensitting meditation)など厳しい修行rigorous trainingを通じて悟りを得ようとするsought to attain enlightenmentものであった。

Zen Buddhism was based on self-reliance and sought to attain enlightenment through rigorous training such as zazen.


栄西(えいさい)Eisai11411215) 臨済宗(りんざいしゅう)Rinzai school


概して、臨済宗(りんざいしゅう)Rinzai schoolは「公案(こうあん)Koan」というthe teacherから与えられた問題problemsを一つ一つ解決solvingして悟りを得ようとするtries to attain enlightenmentが、

In general, the Rinzai sect tries to attain enlightenment by solving problems one by one given by the teacher, Koan.


道元(どうげん)Dōgen12001253) 曹洞宗(そうとうしゅう)Sōtō school


曹洞宗(そうとうしゅう)Sōtō schoolは「不立文字(ふりゅうもんじ)furyumonji」といって、文字や学問知識の獲得the acquisition of letters and academic knowledge修行得悟(とくご)の妨げhinders the attainment of trainingになると、公案(こうあん)Koanより座禅(ざぜん)Zazensitting meditation)そのものを重視focus onする傾向tendedがあった。

The Soto sect of Buddhism called it ``furyumonji,'' meaning that the acquisition of letters and academic knowledge hinders the attainment of training. I tended to focus on that.

臨済宗(りんざいしゅう)Rinzai school幕府the shogunate朝廷the imperial court保護the protectionを得て権勢powerに近づき、旧仏教the old Buddhism妥協的compromised withであり、

The Rinzai sect gained the protection of the shogunate and the imperial court, approached power, and compromised with the old Buddhism.

曹洞宗(そうとうしゅう)Sōtō school名声fame権勢powerから逃避escapedして地方rural areas発展developedしたが、

The Soto sect escaped from fame and power and developed in rural areas.

ともに当時の大陸文化the continental cultureをよく受容acceptedしたこと、その厳しい修行態度strict training attitudeが、進取の気運に富む武士の気風the spirit of enterprising samuraiにあい、武士層the samurai classに広まった。

Both of them well accepted the continental culture of the time, and their strict training attitude met with the spirit of enterprising samurai, and spread among the samurai class.


朱熹(しゅき)Zhu Xi朱子(しゅし)Zhu zi)(1130年~1200年)


また禅宗(ぜんしゅう)Zen Buddhismは、手本the modelとした(そう)the Song Dynasty(ぜん)Zen朱子学(しゅしがく)Cheng–Zhu school受容acceptedしていたので、室町期in the Muromachi period儒禅一致(じゅぜん・いっち)consistent with Confucianism and Zen禅風(ぜんふう)Zen style生む契機led to the creationとなった。

In the Zen sect, the Zen of the Song dynasty, which was the model, accepted Shushigaku, which led to the creation of a Zen style that was consistent with Confucianism and Zen in the Muromachi period.


高弁(こうべん)Kōben明恵(みょうえ)Myōe)(11731232

明恵上人樹上坐禅像みょうえ・しょうにん・じゅじょう・ざぜんぞうMyoe Shonin's sitting meditation on the tree

高山寺(こうざんじ)Kōzan-ji


高弁(こうべん)Kōben

華厳宗(けごんしゅう)Kegon school

東大寺(とうだいじ)Tōdai-jiを出た高弁(こうべん)Kōben明恵(みょうえ)Myōe)(11731232)は、後鳥羽上皇(ごとば・じょうこうRetired Emperor Go-Toba北条泰時(ほうじょう・やすとき)Hōjō Yasutoki帰依faithを受け、

After leaving Todaiji Temple, Kouben (Myoe) (1173-1232) received the faith of Emperor Gotoba and Hojo Yasutoki.

院宣(いんぜん)Inzenによって京都北郊northern suburb of Kyoto栂尾(とがのお)Toganō高山寺(こうざんじ)Kōzan-ji復興rebuiltした。

Kozanji Temple in Toganoo, a northern suburb of Kyoto, was rebuilt by Inzen.

そして『摧邪輪(さいじゃりん)Saijarin』を著して法然(ほうねん)Hōnen教義doctrine批判criticizeし、

Then he wrote "Saijarin" to criticize Honen's doctrine,

高山寺(こうざんじ)Kōzan-ji華厳(けごん)Kegon(仏になる修行を華にたとえ、その華で仏の位を飾る意)の道場training hallとして戒律(かいりつ)religious precepts(仏教で、守るべき道徳規範や規則)の復興reviveに努め、華厳宗(けごんしゅう)Kegon school中興the revitalizationと言われた。

He made Kozanji a training hall for Kegon and worked to revive the precepts, and was said to be the revitalization of the Kegon sect.


貞慶(じょうけい)Jōkei11551213

興福寺(こうふくじ)Kofuku-ji


貞慶(じょうけい)Jōkei

法相宗(ほっそうしゅう)Hossō school

法相宗(ほっそうしゅう)Hossō school中興の祖the founder of the restorationと言われた興福寺(こうふくじ)Kofuku-ji貞慶(じょうけい)Jōkei11551213)は、

Jokei (1155-1213) of Kofuku-ji Temple, who is said to be the founder of Hosso sect's restoration,

法然(ほうねん)Hōnen専修念仏(せんじゅ・ねんぶつ)Senju Nenbutsu禁止ban後鳥羽上皇(ごとば・じょうこうRetired Emperor Go-Tobaに訴え、それに成功した。

He appealed to the Retired Emperor Gotoba to ban Honen's senju nenbutsu, and succeeded.

戒律(かいりつ)religious precepts(仏教で、守るべき道徳規範や規則)の復興reviveに努めたが、仏教界の堕落the depravity of the Buddhist world嘆いてlamentedのち笠置山(かさぎやま)Mount Kasagi隠棲retiredした。

He made efforts to revive the precepts, but lamented the depravity of the Buddhist world and retired to Mt. Kasagi.


叡尊(えいそん)Eison興正(こうしょう)Kosho)(12011290


叡尊(えいそん)Eison

律宗(りっしゅう)Risshū

叡尊(えいそん)Eison興正(こうしょう)Kosho)(12011290)は、律宗(りっしゅう)Risshū中興の祖the founder of the restorationと言われて戒律(かいりつ)religious precepts(仏教で、守るべき道徳規範や規則)の復興reviveに努め、

Eison (Kousho) (1201-1290) is said to be the founder of the restoration of the Risshu sect of Buddhism, and endeavored to revive the precepts.

下層民の救済helping the lower classes戒律(かいりつ)religious precepts(仏教で、守るべき道徳規範や規則)の普及spreadingを目指して社会事業social projectsを行った。

He carried out social projects with the aim of helping the lower classes and spreading the precepts.


極楽寺(ごくらくじ)Gokuraku-ji


その弟子disciple忍性(にんしょう)Ninshō良観(りょうかん)Ryōkan)(12171303)は鎌倉(かまくら)Kamakura極楽寺(ごくらくじ)Gokuraku-jiを建て、社会事業social projectsを行ったりして、旧仏教の復興revive the old Buddhismに努めた。

His disciple Ninsho (Ryōkan) (1217-1303) built Gokurakuji Temple in Kamakura and worked to revive the old Buddhism by conducting social projects.


忍性(にんしょう)Ninshō良観(りょうかん)Ryōkan)(12171303

北山十八間戸(きたやま・じゅうはっけんど)Kitayama Jyuhakkendo


忍性と社会事業Ninshō and Social Work

忍性(にんしょう)Ninshō良観(りょうかん)Ryōkan)はMaster叡尊(えいそん)Eison興正(こうしょう)Kosho)の志を継いでinherited the will

Ninshō (Ryōkan) inherited the will of Master Eison (Kōshō),

病者や貧民の救済・施療providing relief and treatment to the sick and poorや、橋や道を作るbuilding bridges and roadsなどの社会事業social projectsを行ったが、現存の北山十八間戸(きたやま・じゅうはっけんど)Kitayama Jyuhakkendoが特に注目される。

He was involved in social projects such as providing relief and treatment to the sick and poor, and building bridges and roads.

The extant Kitayama Jyuhakendo is particularly noteworthy.

北山十八間戸(きたやま・じゅうはっけんど)Kitayama Juhakkendo奈良(なら)Naraにある18間の棟割長屋18-room row houseで、

Kitayama Juhakkendo is an 18-room row house in Nara.


西大寺(さいだいじ)Saidai-ji


当時西大寺(さいだいじ)Saidai-jiにいた忍性(にんしょう)Ninshō良観(りょうかん)Ryōkan)がここにハンセン病Hansen’s diseaseLeprosy患者patients収容tookし、経営に当たったtook charge of the managementと言う。

It is said that Ninsho (Ryōkan), who was at Saidaiji Temple at the time, took Hansen's disease patients here and took charge of the management.

現在の建物current building近世の再建reconstruction of the early modern periodであるが、慈善救済施設charitable relief facilityとしては現存最古the oldest survivingのものである。

The current building is a reconstruction of the early modern period, but it is the oldest surviving charitable relief facility.

忍性(にんしょう)Ninshō良観(りょうかん)Ryōkan)は、こののち鎌倉(かまくら)Kamakuraに住んで旧仏教諸宗の復興revive the old Buddhist sectsに努めるが、

Ninsho (Ryōkan) later lived in Kamakura and worked to revive the old Buddhist sects.

同じ頃日蓮(にちれん)Nichiren鎌倉(かまくら)Kamakura活躍activeしており、日蓮(にちれん)Nichirenから「律国賊(りつ・こくぞく)Ritsub kokuzoku」と論争controversyを挑まれたこともある。

Around the same time, Nichiren was active in Kamakura, and was once challenged by Nichiren to controversy as 'Ritsukokuzoku.'


俊芿(しゅんじょう)Shunjo11661227

泉涌寺(せんにゅうじ)Sennyū-ji


俊芿(しゅんじょう)Shunjo

俊芿(しゅんじょう)Shunjo11661227)は天台宗(てんだいしゅう)Tendai School律宗(りっしゅう)Risshū、さらに(そう)the Song Dynastyに渡って戒律(かいりつ)religious precepts(仏教で、守るべき道徳規範や規則)を学び、

Shunjo (1166-1227) studied the precepts of the Tendai sect, the Risshu sect, and the Song Dynasty.

京都(きょうと)Kyoto東山(ひがしやま)Higashiyama泉涌寺(せんにゅうじ)Sennyū-ji再興rebuiltした。

He rebuilt Sennyu-ji Temple in Higashiyama, Kyoto.

帰国returned to Japanに当たって儒教の典籍250250 volumes of Confucian textsを持ち帰り、宋学(そうがく)The study of the Song Dynasty朱子学(しゅしがく)Cheng–Zhu school宋明理学(そうみんりがく)Neo-Confucianism))を日本に初めて伝えたthe first to introduceと言われる。

When he returned to Japan, he brought back 250 volumes of Confucian texts, and is said to have been the first to introduce the study of the Song Dynasty (Shushigaku) to Japan.


源氏物語(げんじ・ものがたり)Genji monogatariThe Tale of Genji)』


古典の研究Study of Classic

律令の制度the Ritsuryo systemにあった大学(だいがく)the former Imperial university国学(こくがく)Provincial universityはこの時代になると衰退し、公家の学問the academics of court noblesは、家学(かがく)family studiesとして専門の家specialized families世襲inheritedするようになっていた。

Universities and national studies, which were part of the Ritsuryo system, declined in this era, and the academics of court nobles came to be inherited by specialized families as family studies.

しかし、公家の間among court noblesでは『源氏物語(げんじ・ものがたり)Genji monogatariThe Tale of Genji)』・『伊勢物語(いせ・ものがたり)The Tales of Ise』・『万葉集(まんようしゅう)Man'yōshūCollection of Ten Thousand Leaves)』・『古今和歌集(こきん・わかしゅう)Kokin WakashuCollection of Japanese Poems of Ancient and Modern Times)』などの古典の研究Study of Classicや、

However, among court nobles, they studied classics such as "The Tale of Genji," "Ise Monogatari," "Manyoshu," and "Kokinwakashu."

朝廷の儀式を研究the study of court ceremoniesする有職故実(ゆうそく・こじつ)Yusoku kojitsuの学問、すなわち和学(わがく)WagakuJapanese studies)が発達した。

Yusoku kojitsu, the study of court ceremonies, or Japanese studies, was developed.


源光行(みなもとの・みつゆき)Minamoto no Mitsuyuki


和学の発達Development of Japanese studies

日本書紀(にほんしょき)Nihon ShokiThe Chronicles of Japan』や『万葉集(まんようしゅう)Man'yōshūCollection of Ten Thousand Leaves)』の注釈書commentaryとして卜部兼方(うらべ・かねかた)Urabe Kanekataが『釈日本紀(しゃくにほんぎ)Shaku Nihongi』を、

Urabe Kanekata wrote "Shaku Nihongi" as a commentary on "Nihonshoki" and "Manyoshu".

鎌倉(かまくら)Kamakuramonk仙覚(せんがく)Sengaku12031274)が諸本various books改訂revisedして『万葉集注釈(まんよう・しゅうちゅうしゃく)Manyoshu Annotations』(『仙覚抄(せんがくしょう)Sengakusho』ともいう)を著した。

The Kamakura monk Sengaku (1203-1274) revised various books and wrote "Manyoshu Annotations" (also called "Sengakusho").

源氏物語(げんじ・ものがたり)Genji monogatariThe Tale of Genji)』の研究the studyでは、源光行(みなもとの・みつゆき)Minamoto no Mitsuyuki源親行(みなもとの・ちかゆき)Minamoto no Chikayuki父子father and sonが『水原抄(すいげんしょう)Suigensho』を著して注釈annotationsを加えた。

In the study of "The Tale of Genji," MINAMOTO no Mitsuyuki and MINAMOTO no Chikayuki, father and son, wrote "Suigensho" and added annotations.


順徳上皇(じゅんとく・じょうこうRetired Emperor Juntoku

順徳天皇(じゅんとく・てんのう)Emperor Juntoku

84代天皇the 84th Emperor(在位1210年~1221年)

後鳥羽天皇(ごとば・てんのう)Emperor Go-Toba第三皇子the Third son


有職故実(ゆうそく・こじつ)Yusoku kojitsu方面In the fieldでは、順徳天皇(じゅんとく・てんのう)Emperor Juntokuの『禁秘抄(きんぴしょう)Kinpisho』、後鳥羽上皇(ごとば・じょうこうRetired Emperor Go-Tobaの『世俗浅深秘抄(せぞく・せんしん・ひしょう)Sezokusenshinhisho』などがある。

In the field of yusoku kojitsu, Emperor Juntoku's "Kinpisho" and Retired Emperor Gotoba's "Sezokusenshinhisho" There is


北条実時(ほうじょう・さねとき)Hōjō Sanetoki金沢実時(かねさわ・さねとき)Kanesawa Sanetoki)(12241276


武士の学問Samurai studies

この時代の武家の学問への関心the samurai's interest in learningは一般に低かった。

In general, the samurai's interest in learning during this period was low.

しかし、寺院(じいん)Buddhist templeがこの時代には教育機関educational institutionsの役目を果たしたので、武士の子弟children of samurai寺院(じいん)Buddhist temple教育を受けるeducated風習customも次第に広がった。

However, as temples played the role of educational institutions during this period, the custom of children of samurai being educated at temples gradually spread.


称名寺(しょうみょうじ)Shomyo-ji


北条一族the Hojo clanのなかにも好学の人well-educated personが現れ、北条実時(ほうじょう・さねとき)Hōjō Sanetoki金沢実時(かねさわ・さねとき)Kanesawa Sanetoki)(12241276)は武蔵国(むさしの・くに)Musashi Province東京都Tokyo Metropolis埼玉県Saitama Prefecture神奈川県Kanagawa Prefecture金沢(かねさわ)(現在横浜市(よこはまし)Yokohama City内)の称名寺(しょうみょうじ)Shomyo-jiのなかに、和漢の書Japanese and Chinese calligraphyを集めて文庫(ぶんこ)libraryをつくった。

Hojo Sanetoki (Kanezawa Sanetoki) (1224-1276) was a well-educated person among the Hojo clan, and was a Shomyo-ji Temple in Kanazawa, Musashi Province (present-day Yokohama City). I collected Japanese and Chinese calligraphy in the Shomyoji and made a library.

これを金沢文庫(かねさわ・ぶんこ)Kanesawa Bunkoといい、北条実時(ほうじょう・さねとき)Hōjō Sanetoki子孫the descendants好学の人々people who were well-educatedが集まって勉学studyし、図書館libraryの機能を果たした。

This library was called Kanazawa Bunko, and the descendants of Hojo Sanetoki and people who were well-educated gathered here to study and functioned as a library.


朱熹(しゅき)Zhu Xi朱子(しゅし)Zhu zi)(1130年~1200年)


宋学(そうがく)の伝来

Introduction of the study of the Song Dynasty

南宋(なんそう)Southern Song1127年~1279年)の朱熹(しゅき)Zhu Xi朱子(しゅし)Zhu zi)(1130年~1200年)が大成perfectedした宋学(そうがく)The study of the Song Dynasty朱子学(しゅしがく)Cheng–Zhu school宋明理学(そうみんりがく)Neo-Confucianismとも言われ、

The study of the Song Dynasty, which was perfected by Zhu Xi (Shushi) (1130-1200) of the Southern Song Dynasty (1127-1279), is also called Shushigaku. we,

俊芿(しゅんじょう)Shunjo11661227)によってもたらされて以来、

Since its introduction by Shunjo (1166-1227),

(そう)traveled to the Song dynastyした円爾弁円(えんに・べんえん)Enni Ben'en12021280)や中厳円月(ちゅうがん・えんげつ)Chūgan Engetsu13001375)ら禅僧Zen priestsによって盛んに取り入れられた。

It was actively adopted by Zen priests such as Enni Benen (1202-1280) and Chugan Engetsu (1300-1375) who traveled to the Song dynasty.


円爾弁円(えんに・べんえん)Enni Ben'en12021280


特にこの時代末期に出た玄恵(げんえ)Gen-E(?~1350)は朱子学(しゅしがく)Cheng–Zhu school宋明理学(そうみんりがく)Neo-Confucianism通じ、後醍醐天皇(ごだいご・てんのう)Emperor Go-Daigo側近close adviserに仕え、

In particular, Gen-E (?-1350), who appeared at the end of this period, was well versed in Neo-Confucianism and served Emperor Godaigo as a close adviser.

朱子学(しゅしがく)Cheng–Zhu schoolのもつ大義(たいぎ)(重要な意義)important significance名分(めいぶん)(事をするについての表向きの理由)an ostensible reason for doing something(ろん)theory後醍醐天皇(ごだいご・てんのう)Emperor Go-Daigo討幕計画plans to overthrow the shogunate建武の新政(けんむ・の・しんせい)The Kenmu Restoration大きな影響great influenceを与えたと言われる。

It is said that Shushigaku's theory of cause and justification had a great influence on Emperor Godaigo's plans to overthrow the shogunate and the Kenmu Restoration.


玄恵(げんえ)Gen-E(?~1350


玄恵(げんえ)Gen-E

朱子学(しゅしがく)Cheng–Zhu school宋明理学(そうみんりがく)Neo-Confucianism通じたwell versed学僧A learned monk

A learned monk who is well versed in Shushigaku.

後醍醐天皇(ごだいご・てんのう)Emperor Go-Daigoに近侍し、討幕計画the plan to overthrow the Shogunate建武の新政(けんむ・の・しんせい)The Kenmu Restoration参画participated in

He served Emperor Godaigo and participated in the plan to overthrow the Shogunate and the Kenmu Restoration.

建武の新政(けんむ・の・しんせい)The Kenmu Restoration失敗failure後、足利尊氏(あしかが・たかうじ)Ashikaga Takauji重用given an important postされ、建武式目(けんむ・しきもく)Kenmu shikimoku制定establishment参加participated in

After the failure of the Kenmu Restoration, he was given an important post by Takauji ASHIKAGA and participated in the establishment of Kenmu Shikimoku.

庭訓往来(ていきん・おうらい)Teikin Orai』の著者authorともいう。

He is also known as the author of "Teikin Orai".


後醍醐天皇(ごだいご・てんのう)Emperor Go-Daigo


大義名分論(たいぎ・めいぶんろん)

Reasonable Discourse

君臣rulers and vassals大義(たいぎ)(重要な意義)important significance明らかにしclarify天皇(てんのう)Emperor幕府(ばくふ)Shogunate区別distinction正そうcorrectとする主張claim

A claim to clarify the cause of rulers and vassals and correct the distinction between the emperor and the shogunate.

朱子学(しゅしがく)Cheng–Zhu school宋明理学(そうみんりがく)Neo-Confucianism母胎に発生Occurred

Occurred from Shushigaku (Confucianism) as its mother.

建武の新政(けんむ・の・しんせい)The Kenmu Restorationのときよりも、江戸時代後期in the late Edo period尊王倒幕運動(そんのう・とうばく・うんどう)the movement to revere the Emperor and overthrow the Shogunate思想的背景the ideological backgroundとなった。

It became the ideological background of the movement to revere the Emperor and overthrow the Shogunate in the late Edo period, rather than during the Kenmu Restoration.


伊勢神宮(いせ・じんぐう)Ise Grand Shrine

三重県(みえけん)Mie Prefecture伊勢市(いせし)Ise City


豊受大神宮(とようけ・だいじんぐう)Toyouke Daijingu

伊勢神宮(いせ・じんぐう)Ise Jingū外宮(げくう)Geku


伊勢神道(いせ・しんとう)Ise Shinto

本地垂迹説(ほんじ・すいじゃくせつ)Honji Suijaku theoryはこの時代にはさらに発展developedし、真言宗(しんごんしゅう)Shingon Buddhismの立場から両部神道(りょう・ぶしんとう)Ryōbu shintōが、また天台宗(てんだいしゅう)Tendai Schoolの立場から山王神道(さんのう・しんとう)Sannō Shintō形成formedされた。

The Honji Suijaku theory developed further during this period, with Ryobu Shinto from the Shingon sect standpoint, and Sanno from the Tendai sect standpoint. Shinto was formed.

これに対して、godsmainBuddhassubordinatesとする神本仏迹(しんぽん・ぶつじゃく)Shinpon Butsujaku反本地垂迹説(はん・ほんじ・すいじゃくせつ)Anti Honji Suijaku theoryがこの時代におこった。

On the other hand, the hanhonji suijakusetsu theory of Shinponbutsujaku, in which gods are the main gods and Buddhas are subordinates, arose during this period.

その中心centerとなったのは伊勢神宮(いせ・じんぐう)Ise Jingū外宮(げくう)Geku神官Shinto priest度会家行(わたらい・いえゆき)Watanai Ieyuki1256?1351?)であり、彼は『類聚神祇本源(るいじゅう・じんぎ・ほんげん)Ruiju Jingi Hongen』を著して、仏教Buddhism儒教Confucianism陰陽思想Yin-Yang thoughtなどを取り入れて、伊勢神道(いせ・しんとう)Ise Shinto度会神道(わたらい・しんとう)Watarai Shinto)を大成establishedした。

At the center of this was Watanai Ieyuki (1256?-1351?), a Shinto priest of the Geku of the Ise Jingu, who was called Ruijujingihongen. , and incorporated Buddhism, Confucianism, Yin-Yang thought, etc., and established Ise Shinto (Watarai Shinto).


日吉大社(ひよし・たいしゃ)Hiyoshi Taisha

滋賀県(しがけん)Shiga Prefecture大津市(おおつし)Ōtsu City坂本(さかもと)Sakamoto


山王神道(さんのう・しんとう)Sannō Shintō

近江(おうみ)Omi Province滋賀県Shiga Prefecture坂本(さかもと)Sakamotoにある日吉神社(ひえ・じんじゃ)Hie jinja日吉大社(ひよし・たいしゃ)Hiyoshi Taisha)を中心に唱えられた神仏習合(しんぶつ・しゅうごう)Syncretism of Shinto and Buddhism天台系神道説Tendai Shinto theory

Tendai Shinto theory of syncretism of Shinto and Buddhism advocated mainly at Hiyoshi Shrine in Sakamoto, Omi.

平安末the end of the Heian period発生Occurred中世in the Middle Ages発達developed

Occurred at the end of the Heian period and developed in the Middle Ages.

山王一実神道(さんのう・いちじつ・しんとう)Sannō Ichijitsu Shintōとも言う。

It is also called Sannoichijitsushinto.


後鳥羽上皇(ごとば・じょうこうRetired Emperor Go-Toba


和歌(わか)Waka連歌(れんが)Renga

物語文学(ものがたり・ぶんがく)Narrative Literature衰えたdeclinedが、この時代の初期、和歌(わか)WakaJapanese poem)は隆盛thriveを続けた。

Although narrative literature declined, waka poetry continued to thrive in the early years of this era.

ことに後鳥羽上皇(ごとば・じょうこうRetired Emperor Go-Tobaを中心とする公家社会the aristocratic societyに、藤原定家(ふじわらの・ていか)Fujiwara no Teika11621241)、藤原家隆(ふじわらの・いえたか)Fujiwara no Ietaka11581237)、天台座主(てんだい・ざす)Tendai Zasu慈円(じえん)Jien慈鎮(じちん)Jichin)(11551225)らが現れ、後鳥羽上皇(ごとば・じょうこうRetired Emperor Go-Toba1205年(元久2年)、藤原定家(ふじわらの・ていか)Fujiwara no Teikaらに命じて『新古今和歌集(しんこきん・わかしゅう)Shin Kokin WakashūNew Collection of Poems Ancient and Modern)』を撰進(せんしん)compileさせた。

In particular, in the aristocratic society centered on the Retired Emperor Gotoba, Fujiwara no Teika (1162-1241) and Fujiwara Ietaka (1158-1237) ), Tendai Zasu Jien (Jichin) (1155-1225) and others appeared, and Retired Emperor Gotoba (1205), Fujiwara Teika (1205) Teika and others were ordered to compile "Shinkokinwakashu".


藤原定家(ふじわらの・ていか)Fujiwara no Teika11621241


この歌集(かしゅう)anthology歌風(かふう)poetry style流麗でかつ精緻な言葉の技巧elegant and sophisticated language technique特色characterizedとして、いわゆる「新古今調(しんこきんちょう)Shin Kokin style」と言われ、歴代successive勅撰歌集(ちょくせん・かしゅう)imperial anthologiesのなかでも重視される。

The poetry style of this anthology is characterized by elegant and sophisticated language technique, and is called 'Shin Kokin style', and is considered important among successive imperial anthologies.

藤原定家(ふじわらの・ていか)Fujiwara no Teika歌学(かがく)Kagakuthe study of poetry)(歌論(かろん)Karon)を大成perfectedし、そのson藤原為家(ふじわらの・ためいえ)Fujiwara no Tameie三子three sons二条家(にじょうけ)the Nijo family京極家(きょうごくけ)the Kyogoku family冷泉家(れいぜいけ)the Reizei family三家three familiesに分かれ、歌学(かがく)Kagakuthe study of poetry)の家元(いえもと)Iemotofamily foundation)となった。

Fujiwara no Teika perfected the study of poetry (karon), and his son, Fujiwara no Tameie, had three sons: the Nijo family, the Kyogoku family, and the Reizei family. They were divided into three families, Seike, and became the Iemoto of Kagaku.


西行(さいぎょう)Saigyō11181190


武家the samurai classでは、源実朝みなもとの・さねとも)Minamoto no Sanetomoが『金槐和歌集(きんかい・わかしゅう)Kinkai Wakasyū』を、武士the samuraiを捨て遍歴(へんれき)の歌人(かじん)an itinerant poetとして動乱の世を生きたlived in a turbulent world西行(さいぎょう)Saigyō11181190)は『山家集(さんかしゅう)SankashūCollection of a Mountain Home)』を残し、異彩を放っているoutstanding

In the samurai class, Sanetomo Minamoto wrote "Kinkai Wakashu", and Saigyo (1118-1190), who abandoned the samurai and lived in a turbulent world as an itinerant poet, published "Kinkai Wakashu". He left a collection of mountain families (Sankashu) and is outstanding.

この時代の後期に和歌(わか)WakaJapanese poem)は衰えたが、代わって和歌(わか)WakaJapanese poem)の余技amusementから発生した連歌(れんが)Rengalinked poem)が、武士samurai庶民commonersのなかで流行した。

In the latter half of this period, waka poetry declined, but instead, renga, which arose from waka amusement, became popular among samurai and commoners.


源実朝みなもとの・さねとも)Minamoto no Sanetomo11921219

源頼朝(みなもとの・よりとも)Minamoto no Yoritomo次男second son


金槐和歌集(きんかい・わかしゅう)Kinkai Wakasyū

(きん)は鎌倉(かまくら)Kamakura(かま)の字の(へん)を取ったもの、(かい)は大臣(だいじん)Minister唐名(とうめい)Chinese nameで、源実朝みなもとの・さねとも)Minamoto no Sanetomo右大臣(うだいじん)Minister of the Rightであったことに因(ちな)む。

Kin is the Chinese character for Kamakura, and Kai is the Chinese name of a minister, named after Minamoto no Sanetomo, who was Minister of the Right.

別名『鎌倉右大臣家集かまくら・うだいじん・かしゅう)Kamakura Udaijin Family Collection』。

Also known as "Kamakura Udaijin Family Collection".

歌調(かちょう)Waka style新古今調(しんこきんちょう)Shin Kokin styleのほかに万葉調(まんようちょう)Manyo styleWakaJapanese poem)がある。

In addition to Shinkokin style, there are Manyo style songs.


九条兼実(くじょう・かねざね)Kujō Kanezane11491207

藤原忠通ふじわらの・ただみち)Fujiwara no Tadamichi三男the third son

五摂家(ごせっけ)The Five Regent Housesの一つ、九条家(くじょうけ)Kujō familyFounder


歴史文学Historical literature

大鏡(おおかがみ)OkagamiThe Great Mirror)』や『栄花物語栄華物語)(えいが・ものがたり)Eiga MonogatariStory of Splendor)』の系譜を引くものthe lineage ofとして、この時代に『水鏡(みず・かがみ)MizukagamiThe Water Mirror)』・『今鏡(いま・かがみ)ImakagamiThe New Mirror)』が著されたが、『大鏡(おおかがみ)(おおかがみ)OkagamiThe Great Mirror)』に見えるような歴史への批判精神the critical spirit of historyを欠いていた。

In this period, "Mizukagami" and "Imakagami" were written as the lineage of "Okagami" and "Eiga Monogatari". However, it lacked the critical spirit of history that can be seen in The Great Mirror.


慈円(じえん)Jien


これに対して、九条兼実(くじょう・かねざね)Kujō Kanezaneyounger brother天台座主(てんだい・ざす)Tendai Zasu慈円(じえん)Jien慈鎮(じちん)Jichin)(11551225)が著した『愚管抄(ぐかんしょう)GukanshōJottings of a Fool)』は、1220年(承久2年)、承久の乱(じょうきゅう・の・らん)Jōkyū Warの前年に成り、そこには仏教教理the doctrines of Buddhismをもとにした末法史観The final historical viewにとらわれつつも、歴史history背後behindにある「道理reason」を読み取ろうとする態度the attitude of trying to readが見られる。

In contrast to this, Jien (Jichin) (1155-1225), the younger brother of Kanezane Kujo and the head of the Tendai sect, wrote Gukansho. In 1220 (Jokyu 2), the year before the Jokyu Rebellion, there is a historical view of history based on the doctrines of Buddhism. You can see the attitude of trying to read the "reason" behind it.


虎関師錬(こかん・しれん)Kokan Shiren


またこの時代の史書a history book of this periodとしては、日本仏教の歴史the history of Japanese Buddhismを述べた『元亨釈書(げんこう・しゃくしょ)Genkō Shakusho』(虎関師錬(こかん・しれん)Kokan Shiren)、鎌倉幕府(かまくらばくふ)Kamakura shogunate記録a recordである『吾妻鏡(あずま・かがみ)(東鑑(あずま・かがみ))Azuma KagamiMirror of the East)』、九条兼実(くじょう・かねざね)Kujō Kanezane日記diaryである『玉葉(ぎょくよう)Gyokuyo』が注目される。

In addition, as a history book of this period, "Genkoshakusho" (Kokanshiren) describes the history of Japanese Buddhism, and "Azuma Kagami" is a record of the Kamakura Shogunate. (Tokan), and Kanezane Kujo's diary, Gyokuyo.


吾妻鏡(あずま・かがみ)(東鑑)(あずま・かがみ)』

Azuma KagamiMirror of the East


吾妻鏡(あずまかがみ)(東鑑)(あずまかがみ)』

Azuma KagamiMirror of the East

鎌倉幕府(かまくら・ばくふ)Kamakura shogunate公的日記Official diary52巻。

Official diary of the Kamakura Shogunate. 52 volumes.

源頼朝(みなもとの・よりとも)Minamoto no Yoritomo挙兵raising of an armyから宗尊親王(むねたか・しんのうPrince Munetaka Shinno帰京returned to Kyotoした1266年(文永3年)までを記述describes

It describes the period from Minamoto no Yoritomo's raising of an army to 1266, when Imperial Prince Munetaka returned to Kyoto.

鎌倉時代in the Kamakura period武家政治samurai politicsについての根本史料Fundamental historical materials

Fundamental historical materials on samurai politics in the Kamakura period.


宇治拾遺物語(うじ・しゅうい・ものがたり)Uji Shūi Monogatari』(編者不明editor unknown

古今著聞集(ここん・ちょもんじゅう)Kokon Chomonjū』(橘成季(たちばなの・なりすえ)Tachibana no Narisue

十訓抄(じっきんしょう)Jikkinsho』(編者不明editor unknown

古事談(こじだん)KojidanReflections on Ancient Matters)』(源顕兼(みなもとの・あきかね)Minamoto no Akikane


説話集(せつわしゅう)Collection of Setsuwa

紀行文(きこうぶん)Travel literature

随筆(ずいひつ)Essay

説話集(せつわしゅう)Collection of Setsuwaでは、前代の『今昔物語集(こんじゃく・ものがたりしゅう)Konjaku Monogatari ShuAnthology of Tales from the Past)』の影響を受けて、

In the collection of setsuwa, under the influence of the previous "Konjaku Monogatarishu",

宇治拾遺物語(うじ・しゅうい・ものがたり)Uji Shūi Monogatari』(編者不明editor unknown)、

"Uji Shui Monogatari" (editor unknown),

古今著聞集(ここん・ちょもんじゅう)Kokon Chomonjū』(橘成季(たちばなの・なりすえ)Tachibana no Narisue)、

"Kokoncho Monju" (Tachibana Naruse),

十訓抄(じっきんしょう)Jikkinsho』(編者不明editor unknown)、

"Jikkinsho" (editor unknown),

古事談(こじだん)KojidanReflections on Ancient Matters)』(源顕兼(みなもとの・あきかね)Minamoto no Akikane)などが、

"Kojidan" (Minamoto Akikane), etc.


宝物集(ほうぶつしゅう)HobutsushuCollection of Treasures)』(平康頼(たいらの・やすより)Taira no Yasuyori

発心集(ほっしんしゅう)Hosshinshū』(鴨長明(かもの・ちょうめい)Kamo no Chōmei著ともいう)

撰集抄(せんじゅうしょう)Senjūshō


仏教説話(ぶっきょうせつわ)Buddhist talesでは『宝物集(ほうぶつしゅう)HobutsushuCollection of Treasures)』(平康頼(たいらの・やすより)Taira no Yasuyori)、

In Buddhist tales, "Treasure Collection" (Taira no Yasuyori),

沙石集(しゃせきしゅう)ShasekishūCollection of Stone and Sand)』(無住(むじゅう)Mujū)、

"Shasekishu" (Muju),

発心集(ほっしんしゅう)Hosshinshū』(鴨長明(かもの・ちょうめい)Kamo no Chōmei著ともいう)、

"Hosshinshu" (also known as Kamo no Choaki),

撰集抄(せんじゅうしょう)Senjūshō』(様々な人物various people発心(ほっしん)religious awakening出家(しゅっけ)becoming a monk遁世(とんせい)retirement往生(おうじょう)Ōjō仏になる事becoming a Buddha)などの佳話(かわ)excellent tales西行(さいぎょう)Saigyō主人公the main characterとした説話(せつわ)SetsuwaSpoken story))などが知られる。

"Senjusho" (excellent tales of various people's hosshin, becoming a monk, retirement, and death, and tales with Saigyo as the main character) are well known.


十六夜日記(いざよい・にっき)Izayoi nikkiDiary of the Waning Moon or Journal of the Sixteenth-Night Moon)』(阿仏尼(あぶつに)Abutsu-ni

海道記(かいどうき)Kaidoki』(作者不明Author unknown


紀行文(きこうぶん)Travel literatureでは、京都(きょうと)Kyoto鎌倉(かまくら)Kamakura往還back and forthが盛んとなった世相the social conditionsを反映して、

In the travelogue, reflecting the social conditions in which back and forth between Kyoto and Kamakura became popular,

東関紀行(とうかん・きこう)Tokan Kikou』(源親行(みなもとの・ちかゆき)Minamoto no Chikayuki?)、

"Tokan Kikou" (Chikayuki Minamoto?),

十六夜日記(いざよい・にっき)Izayoi nikkiDiary of the Waning Moon or Journal of the Sixteenth-Night Moon)』(阿仏尼(あぶつに)Abutsu-ni)、

"Izayoi Nikki" (Abutsuni),

海道記(かいどうき)Kaidoki』(作者不明Author unknown)がある。

There is "Kaidoki" (Author unknown).


方丈記(ほうじょうき)Hōjōki

方丈記(ほうじょうき)Hōjōki


徒然草(つれづれぐさ)TsurezuregusaEssays in Idleness)(The Harvest of Leisure)』


徒然草(つれづれぐさ)TsurezuregusaEssays in Idleness)(The Harvest of Leisure)』


随筆(ずいひつ)Essayでは、1212年(建暦2年)に鴨長明(かもの・ちょうめい)Kamo no Chōmei1155?1216)が『方丈記(ほうじょうき)Hōjōki』で人生の無常the impermanence of lifeを説き、

In his essay, in 1212 (Kenryaku 2), Kamo no Chomei (1155?-1216) explained the impermanence of life in "Hojoki",

末期に吉田兼好(よしだ・けんこう)Yoshida Kenkō1283?1352?)の『徒然草(つれづれぐさ)TsurezuregusaEssays in Idleness)(The Harvest of Leisure)』がある。

At the end of his life, Yoshida Kenkou (1283?-1352?) wrote Tsurezuregusa.


沙石集(しゃせきしゅう)ShasekishūCollection of Stone and Sand)』


無住と『沙石集』 Muji and "Shasekishu"

説話文学(せつわ・ぶんがく)Setsuwa BungakuSpoken story)のなかでは『沙石集(しゃせきしゅう)ShasekishūCollection of Stone and Sand)』が注目される。

Among the setsuwa literature, "Shasekishu" is noteworthy.

禅僧Zen monk無住(むじゅう)Mujū1226年~1312年)が弘安の役(こうあん・の・えき)Battle of Kōanの前後に書いたもの。

It was written by the Zen monk Muju (1226-1312) before and after the Koan War.

全部で125段の短編説話short narratives仏教原理the principles of Buddhismをまじえて説かれ、無住(むじゅう)Mujū自身が諸国を遍歴traveled around various countriesしているので、彼の実際の見聞real-life experiences of Mujuも多く、当時の庶民the common people生活や思想the lives and thoughtsが知られる貴重な文献valuable documentである。

A total of 125 stanzas of short narratives are preached mixed with the principles of Buddhism, and since Muju himself has traveled around various countries, there are many real-life experiences of Muju. It is a good literature.

It is a valuable document that reveals the lives and thoughts of the common people of the time.


平家物語(へいけ・ものがたり)The Tale of the Heike


軍記物(ぐんき・もの)Gunkimono

軍記物語(ぐんき・ものがたり)Gunki monogatari

この時代の文学the literature of this period特色the characteristicsを最もよく表すものは、軍記物(ぐんき・もの)GunkimonoMilitary memoirs)(軍記物語(ぐんき・ものがたり)Gunki monogatariMilitary chronicle-tale)(war tales))と言われた実在の武士real samurai主人公the main charactersにし、源平の争乱(げんぺい・の・そうらん)the Genpei War題材the subjectとした作品The worksである。

The works that best represent the characteristics of the literature of this period are the works called Gunkimono, in which real samurai are the main characters and the subject is the Genpei War.

代表的なものに『保元物語(ほうげん・ものがたり)The Tale of Hōgen』・『平治物語(へいじ・ものがたり)The Tale of Heiji』・『平家物語(へいけ・ものがたり)The Tale of the Heike』・『源平盛衰記(げんぺい・せいすいき)Genpei Seisuiki』があるが、

Representative examples include "Hogen Monogatari", "Heiji Monogatari", "Heike Monogatari", and "Genpei Seisiki". but,


源平盛衰記(げんぺい・せいすいき)Genpei Seisuiki


これらはいずれも仏語Buddhist terms漢語Chineseをまじえた力強い簡潔な仮名まじり文powerful and concise sentences mixed with kana和漢混淆文(わかん・こんこう・ぶん)Wakan konkō-bunJapanese-Chinese mixed sentences))で綴られ、新しい武士の姿the appearance of the new samuraiをよく描写している。

All of these are spelled out in powerful and concise sentences mixed with kana (Japanese-Chinese mixed style) mixed with French and Chinese, and depict well the appearance of the new samurai.

なかでも『平家物語(へいけ・ものがたり)The Tale of the Heike』は、源平争乱(げんぺい・そうらん)the Genpei War描写the depictionを軸に、平家一門の興隆と滅亡the rise and fall of the Heike clan仏教的無常観from the perspective of Buddhist impermanenceで叙述している。

Among them, "Heike Monogatari" describes the rise and fall of the Heike clan from the perspective of Buddhist impermanence, centering on the depiction of the Genpei War.

また琵琶法師(びわ・ほうし)Biwa hōshilute priests)によって「語りもの(かたりもの)KatarimonoNarrative Storytelling)」として琵琶(びわ)Biwaa Japanese short-necked wooden luteに合わせて語られnarrated to the accompaniment of、人々に親しまれた。

Also, it was narrated to the accompaniment of the biwa (loquat) as a 'storyteller' by a biwa hoshi, and became popular with people.


保元物語(ほうげん・ものがたり)The Tale of Hōgen


保元物語(ほうげんものがたり)The Tale of Hōgen』・『平治物語(へいじものがたり)The Tale of Heiji

ともに成立年代The date of completion不明unknownであるが、『平家物語(へいけ・ものがたり)』に先行して成立completed prior toしたことは確かで、本格的full-fledged戦記文学(せんき・ぶんがく)War literature初期の作品an early workとして注目attracting attentionされる。

The date of completion of both works is unknown, but it is certain that they were completed prior to "Heike Monogatari," and they are attracting attention as an early work of full-fledged war literature.


平治物語(へいじ・ものがたり)The Tale of Heiji


保元物語(ほうげん・ものがたり)The Tale of Hōgen』は源為朝みなもとの・ためとも)Minamoto no Tametomoを、『平治物語(へいじ・ものがたり)The Tale of Heiji』は源義平(みなもとの・よしひら)Minamoto no Yoshihira悪源太(あくげんた)Aku Genta)を主人公the main characterとし、両乱を題材としながら主人公the main character悲壮な武運the tragic military fortunesを描いている。

"Hogen Monogatari" is about Tametomo Minamoto, and "Heiji Monogatari" is about Minamoto no Yoshihei (Aku Genta). Depicting martial arts.

It depicts the tragic military fortunes of the main character, with the theme of Ryoran.


平家物語(へいけ・ものがたり)The Tale of the Heike


「語りもの」と平曲(へいきょく)

“Katarimono” and Heikyoku

色々な楽器の伴奏に合わせてaccompanied by various musical instruments物語に節をつけて語る耳からの文芸the literary art of telling a story from the earを「語りもの(かたりもの)KatarimonoNarrative Storytelling)」と言う。

"Katarimono" is the literary art of telling a story from the ear, accompanied by various musical instruments.

語りもの(かたりもの)KatarimonoNarrative Storytelling)」は、新仏教(しんぶっきょう)new Buddhism形成formationとともに鎌倉文化(かまくら・ぶんか)Kamakura culture特色characterizesづける新しい傾向new trendである。

"Storytelling" is a new trend that characterizes Kamakura culture along with the formation of new Buddhism.

平家物語(へいけ・ものがたり)The Tale of the Heike』をはじめ、この時代this period軍記物(ぐんき・もの)GunkimonoMilitary memoirs)(戦記文学(せんき・ぶんがく)War literature)は読み物reading materialとしてではなく、「語りもの(かたりもの)KatarimonoNarrative Storytelling)」として人々people受容acceptedされたと考えられるthought

It is thought that the military narratives (war literature) of this period, including "Heike Monogatari," were accepted by people not as reading material, but as 'story'.


琵琶法師(びわ・ほうし)Biwa hōshilute priests


ことに軍記物(ぐんき・もの)GunkimonoMilitary memoirs)の傑作masterpieceである『平家物語(へいけ・ものがたり)The Tale of the Heike』は、盲目blind琵琶法師(びわ・ほうし)Biwa hōshilute priests)が琵琶(びわ)Biwaa Japanese short-necked wooden lute)に合わせて語り、「平曲(へいきょく)Heikyoku」の呼称で広く人々に親しまれた。

In particular, "Heike Monogatari," a masterpiece of military memoirs, is narrated by a blind biwa player, accompanied by the biwa. widely known to the public under the name of

語りの文芸narrative literary arts平曲(へいきょく)Heikyokuのほか、室町期the Muromachi period謡曲(ようきょく)Yōkyoku浄瑠璃(じょうるり)Jōruriが成立し、近世には義太夫節(ぎだゆう・ぶし)Gidayūbushi清元節(きよもと・ぶし)Kiyomotobushi常盤津節(ときわづ・ぶし)Tokiwazubushi浪曲(ろうきょく)Rōkyokuなどがある。

In addition to Heikyoku, narrative literary arts include Yokyoku and Joruri during the Muromachi period. There are Tokiwazubushi and Rokyoku.


祇園精舍(ぎおん・しょうじゃ)Gion Shōja

沙羅雙樹(さらそうじゅ)の花(はな)the sāla flowers


平家物語(へいけ・ものがたり)

The Tale of the Heike

祇園精舎(ぎおんしょうじゃ)の鐘(かね)の聲(こえ)、諸行無常(しょぎょうむじょう)の響(ひび)き(あ)

祇園精舍(ぎおんしょうじゃ)Gion Shōjaの鐘の音には、諸行無常(しょぎょうむじょう)the impermanence of all thingsすなわちこの世のすべての現象は絶えず変化していくものだという響きがある。

The sound of the Gion Shōja bells echoes the impermanence of all things;

 

沙羅雙樹(さらそうじゅ)の花(はな)の色(いろ)、盛者必衰(じょうしゃひっすい)の理(ことわり)を顯(あらわ)

娑羅双樹(さらそうじゅ)の花の色は、どんなに勢いが盛んな者も必ず衰えるものであるという道理をあらわしている。

the color of the sāla flowers reveals the truth that the prosperous must decline.

 

(おご)れる者(ひと)も久(ひさ)しからず(ただ)(はる)の夜(よ)の夢(ゆめ)の如(ごと)

世に栄え得意になっている者も、その栄えはずっとは続かず、春の夜の夢のようである。

The proud do not endure, they are like a dream on a spring night;

 

(たけ)き者(もの)も遂(つい)には滅(ほろ)びぬ(ひとえ)に(かぜ)の(まえ)の塵(ちり)に同(おな)

勢い盛んではげしい者も、結局は滅び去り、まるで風に吹き飛ばされる塵と同じようである。

the mighty fall at last, they are as dust before the wind.


東大寺(とうだいじ)Todai-ji南大門(なんだいもん)Nandai-monGreat South Gate

東大寺(とうだいじ)Todai-ji開山堂(かいざんどう)Kaizan-do

浄土寺(じょうどじ)Jōdo-ji阿弥陀堂(あみだどう)Amida-do本堂main hall


建築architecture

源平争乱(げんぺい・そうらん)the Genpei Warに際して平重衡(たいらの・しげひら)Taira no Shigehira東大寺(とうだいじ)Todai-ji興福寺(こうふくじ)Kōfuku-ji焼打ちset fireにしたが、源頼朝(みなもとの・よりとも)Minamoto no Yoritomo天下を平定subjugated the worldすると、両大寺both temples復興the reconstruction大きな援助great supportを与えたので、この時代のはじめ、奈良(なら)Naraを中心に寺院建築temple architecture仏教彫刻Buddhist sculptureが活気を呈した。

During the Genpei War, TAIRA no Shigehira set fire to Todaiji and Kofukuji, but Minamoto no Yoritomo subjugated the world and provided great support for the reconstruction of both temples. At the beginning of the era, temple architecture and Buddhist sculpture flourished, mainly in Nara.

建築様式architectural styleとしてはこれまでの和様(わよう)the traditional Japanese styleと異なり、新時代の到来the arrival of the new eraにふさわしく、大仏様(だいぶつよう)Daibutsuyōgreat Buddha style)(天竺様(てんじくよう)TenjikuyōIndian style))と禅宗様(ぜんしゅうよう)ZenshūyōZen style)(唐様(からよう)KarayōChinese style))と呼ばれる様式style(そう)the Song dynastyから伝わった。

As for the architectural style, it differs from the traditional Japanese style and is suitable for the arrival of the new era. A style called karayo came from the Song dynasty.

The styles called Daibutsuyo (Tenjikuyo) and Zenshuyo (Karayo) were introduced from the Song dynasty.

大仏様(だいぶつよう)Daibutsuyōgreat Buddha style)は入宋(そう)entered the Song dynastyした重源(ちょうげん)Chōgen11211206)が持ち帰り、東大寺(とうだいじ)再建the reconstruction of Todai-ji Templeに際し用いたもので、全体の構造美the beauty of the overall structureに主眼を置き、豪放で力強くbold and powerful自由な変化に富む手法method that was rich in free variation大建築large buildingに適した。

The Daibutsu-sama was brought back by Chogen (1121-1206), who entered the Song dynasty, and was used in the reconstruction of Todai-ji Temple. It is suitable for large buildings with rich techniques.

Focusing on the beauty of the overall structure, it was suitable for a large building with a bold and powerful method that was rich in free variation.

東大寺(とうだいじ)Todai-ji南大門(なんだいもん)Nandai-monGreat South Gate)・開山堂(かいざんどう)Kaizan-do播磨(はりま)Harima Province兵庫県(ひょうごけん)Hyōgo Prefecture南西部)の浄土寺(じょうどじ)Jōdo-ji阿弥陀堂(あみだどう)Amida-do本堂(ほんどう)main hall)などが代表的遺構representative remainsである。

Todai-ji Nandaimon, Kaizan-do, and Jodoji Amida-do (main hall) in Harima are representative remains.


円覚寺(えんがくじ)Engaku-ji舎利殿(しゃりでん)Shariden

永保寺(えいほうじ)Eihō-ji開山堂(かいざんどう)Kaizando

正福寺(しょうふくじ)Shōfuku-ji地蔵堂(じぞうどう)Jizō Hall


禅宗様(ぜんしゅうよう)ZenshūyōZen style)は唐様(からよう)KarayōChinese style)とも言われ、禅宗寺院(ぜんしゅうじいん)Zen sect temples建造constructionに用いられ、清楚で落ち着いた風格neat and calm appearanceがあり、室町前期(むろまちぜんき)in the early Muromachi period建立builtではあるが鎌倉(かまくら)Kamakura円覚寺(えんがくじ)Engaku-ji舎利殿(しゃりでん)Sharidenがその代表的遺構representative remnantで、そのほか美濃(みの)Mino Province岐阜県(ぎふけん)Gifu Prefecture南部)の永保寺(えいほうじ)Eihō-ji開山堂(かいざんどう)Kaizando南北朝時代Northern and Southern Courts period)、武蔵(むさし)Musashi Province東京都Tokyo Metropolis埼玉県Saitama Prefecture神奈川県Kanagawa Prefecture)の正福寺(しょうふくじ)Shōfuku-ji地蔵堂(じぞうどう)Jizō Hall室町時代Muromachi period)などがある。

The Zen sect style, also called the Karayo style, was used in the construction of Zen sect temples. Kujishariden is a representative remnant of this, along with Eiho-ji Kaizando in Mino (Northern and Southern Courts period) and Shofukuji Jizo-do in Musashi (Muromachi period).


観心寺(かんしんじ)Kanshin-ji本堂(ほんどう)main hall

鶴林寺(かくりんじ)Kakurin-ji本堂(ほんどう)main hall


この時代の末期に、和様(わよう)the Wa-yo stylethe traditional Japanese style)に大仏様(だいぶつよう)Daibutsuyōgreat Buddha style)と禅宗様(ぜんしゅうよう)ZenshūyōZen style)を取り入れた折衷様(せっちゅうよう)Setchūyōeclectic style)(新和様(しんわよう)Shinwa-yo style)が生まれ、河内(かわち)Kawachi Province大阪府(おおさかふ)Osaka Prefecture東部)観心寺(かんしんじ)Kanshin-ji本堂(ほんどう)main hall播磨(はりま)Harima Province兵庫県(ひょうごけん)Hyōgo Prefecture南西部)の鶴林寺(かくりんじ)Kakurin-ji本堂(ほんどう)main hallなどがそれである。

Towards the end of this period, an eclectic style (Shinwa-yo) was born that incorporated the Daibutsu-style and Zen-style into the Wa-yo style. Kanshinji main hall in Kawachi and Kakurinji main hall in Harima are examples.


武家造(ぶけづくり)Buke-zukuri


また武家の住宅samurai residencesには、実用的で質素なpractical and simple武家造(ぶけづくり)Buke-zukuriと呼ばれる様式styleが生まれた。

In addition, a practical and simple style called Buke-zukuri was born for samurai residences.


重源上人像(ちょうげん・しょうにん・ぞう)the statue of Chogen Shonin

康勝(こうしょう)Kōshō作)


重源(ちょうげん)と東大寺(とうだいじ)再建

Chogen and the reconstruction of Todaiji Temple

俊乗房重源(しゅんじょうぼう・ちょうげん)Shunjōbō Chōgenと号し、栄西(えいさい)Eisaiとともに入宋(そう)entered the Song dynasty

He took the name Shunjobo Chogen and entered the Song dynasty with Eisai.

源頼朝(みなもとの・よりとも)Minamoto no Yoritomo援助supportを受けた東大寺(とうだいじ)再建the reconstruction of Todaiji Temple大勧進(だいかんじん)Daikanjinとしてこれを指揮supervisedした。

He supervised the rebuilding of Todai-ji Temple with the support of MINAMOTO no Yoritomo as Daikanjin.

(そう)the Song dynastyから大仏様(だいぶつよう)Daibutsuyōgreat Buddha style)(天竺様(てんじくよう)TenjikuyōIndian style))と言われる建築様式architectural style導入introducedし、(そう)the Song dynasty彫刻家sculptor陳和卿(ちん・なけい)Chin Nakei招いてinviting工事construction完成completedした。

An architectural style called Daibutsuyo was introduced from the Song dynasty, and the construction was completed by inviting the sculptor Chin Nakei of the Song Dynasty.


浄土寺(じょうどじ)Jōdo-ji阿弥陀堂(あみだどう)Amida-do本堂main hall


さらに重源(ちょうげん)Chōgen11211206)は大仏様(だいぶつよう)Daibutsuyōgreat Buddha style)をもって、播磨(はりま)Harima Province兵庫県(ひょうごけん)Hyōgo Prefecture南西部)の浄土寺(じょうどじ)Jōdo-ji阿弥陀堂(あみだどう)Amida-do本堂(ほんどう)main hall)を再建rebuiltした。

Furthermore, Chogen rebuilt Jodoji main hall in Harima with the Great Buddha.


金剛力士像(こんごうりきし・ぞう)the Buddhist statue of Kongo Rikishi運慶(うんけい)Unkei快慶(かいけい)Kaikei合作joint work


彫刻sculpture

建築architectureとともにこの時代に活気を呈したのは彫刻Sculptureである。

Sculpture, along with architecture, flourished during this period.

日本彫刻史the history of Japanese sculptureの上で一時代を画する作品epoch-making worksが次々と生まれた。

A series of epoch-making works were created in the history of Japanese sculpture.

代表作家Representative sculptorsとして運慶(うんけい)Unkei?1223)、その弟子disciple快慶(かいけい)Kaikei(生没年不詳)、運慶(うんけい)Unkeison湛慶(たんけい)Tankei11731256)と康勝(こうしょう)Kōshōがあり、彼らはみな奈良仏師(なら・ぶっし)Nara Buddhist sculptorsの出身であった。

Representative writers include Unkei (?-1223), his disciple Kaikei (date of birth and death unknown), Unkei's son Tankei (1173-1256), and Kosho. ), and they were all from Nara Buddhist sculptors.

作風は天平彫刻(てんぴょう・ちょうこく)Tenpyo sculpture伝統traditionを受け継ぎ、写実realism剛健さrobustnessに富み、人間味humanityあふれ、動的dynamic時代精神the spirit of the timesをよく反映している。

The style inherits the tradition of Tenpyo sculpture, rich in realism and robustness, full of humanity, dynamic, and well reflecting the spirit of the times.


無著像(むじゃく・ぞう)the statue of Mujakuインドの高僧Indian high priest)・世親像(せしん・ぞう)the statue of Seshinインドの高僧Indian high priest)(運慶(うんけい)Unkei作)


代表作品Representative worksとして、仏像the Buddhist statueでは東大寺(とうだいじ)Todai-ji南大門(なんだいもん)Nandai-monGreat South Gate)の金剛力士像(こんごうりきし・ぞう)the Buddhist statue of Kongo Rikishi運慶(うんけい)Unkei快慶(かいけい)Kaikei合作joint work)があり、肖像(しょうぞう)Portraitでは興福寺(こうふくじ)Kofuku-ji無著像(むじゃく・ぞう)the statue of Mujakuインドの高僧Indian high priest)・世親像(せしん・ぞう)the statue of Seshinインドの高僧Indian high priest)(運慶(うんけい)Unkei作)や東大寺(とうだいじ)Todai-ji重源上人像(ちょうげん・しょうにん・ぞう)the statue of Chogen Shonin六波羅蜜寺(ろくはら・みつじ)Rokuharamitsu-ji空也上人像(くうや(こうや)・しょうにん・ぞう)the statue of Kuya Shonin康勝(こうしょう)Kōshō作)、鎌倉(かまくら)Kamakura明月院(めいげついん)Meigetsu-in上杉重房像(うえすぎ・しげふさ・ぞう)the statue of Uesugi Shigefusa建長寺(けんちょうじ)Kenchō-ji北条時頼像ほうじょう・ときより・ぞう)the statue of Hōjō Tokiyoriなどが有名である。

Representative works include the Buddhist statue of Kongo Rikishi (a joint work by Unkei and Kaikei) at the Nandaimon gate of Todaiji Temple, and the portrait of Mujaku Seshinzo at Kofukuji Temple. Unkei), the statue of Chogen Shonin at Todaiji Temple, the statue of Kuya Shonin at Rokuharamitsuji Temple (by Yasukatsu), Meigetsuin Temple in Kamakura. The statue of Shigefusa Uesugi in ) and the statue of Tokiyori Hojo in Kenchoji Temple are famous.


上杉重房像(うえすぎ・しげふさ・ぞう)the statue of Uesugi Shigefusa


上杉重房(うえすぎ・しげふさ)Uesugi Shigefusa

鎌倉中期in the mid-Kamakura period武将military commander

A military commander in the mid-Kamakura period.

関東管領(かんとう・かんれい)Kantō Kanreishogun's deputy in Kantō上杉氏(うえすぎし)the Uesugi clanAncestor

Ancestor of the Kanto Kanrei Uesugi clan.

上杉氏(うえすぎし)the Uesugi clan足利尊氏(あしかが・たかうじ)Ashikaga Takauji執事(しつじ)ShitsujiShōgun's Deputy)、あるいは関東管領家(かんとう・かんれい・け)the Kanto Kanrei family執事(しつじ)Shitsujiとして室町期the Muromachi period繁栄prospered

The Uesugi clan prospered during the Muromachi period as the butlers of Takauji Ashikaga and the Kanto Kanrei family.


紫式部日記絵巻(むらさき・しきぶ・にっき・えまき)Murasaki Shikibu Nikki Emaki


絵巻物(えまきもの)

Emakimonopicture scroll

院政期(いんせいき)Cloistered rule periodこの時代this period全盛期the heydays

The Insei period and this period were the heydays.

紫式部日記(むらさき・しきぶ・にっき)The Diary of Lady Murasaki』の抜粋excerptillustrationsをつけた『紫式部日記絵巻(むらさき・しきぶ・にっき・えまき)Murasaki Shikibu Nikki Emaki』のほか、

In addition to the "Murasaki Shikibu Diary Emaki", which is an excerpt of the "Murasaki Shikibu Diary" with illustrations,

社寺(しゃじ)shrines and temples縁起(えんぎ)Engi事物の起源・沿革Origin and history of things)では、

In the Engi of shrines and temples,


北野天神縁起絵巻(きたの・てんじん・えんぎ・えまき)Kitano Tenjin Engi Emaki


菅原道真(すがわらの・みちざね)Sugawara no Michizane伝記biographyと、菅原道真(すがわらの・みちざね)Sugawara no Michizane大宰府(だざいふ)Dazaifu憤死後after his deathその霊を慰めるcomfort his spiritために北野天満宮(きたの・てんまんぐう)Kitano Tenmangū Shrine建てたbuiltという由来origin霊験(れいげん)miraculous experience描いたdepicts北野天神縁起絵巻(きたの・てんじん・えんぎ・えまき)Kitano Tenjin Engi Emaki』、

"Kitano Tenjin Engi Emaki", which depicts the biography of Sugawara no Michizane and the origin and miraculous experience that Sugawara no Michizane built Kitano Tenmangu Shrine to comfort his spirit after his death in Dazaifu;


春日権現霊験記(かすが・ごんげん・れいげんき)Kasuga Gongen Reigenki


春日明神(かすが・みょうじん)Kasuga Myojin霊験(れいげん)miracleを描き、その細密な風俗描写や色彩detailed depiction of manners and customs and colorsに優れた『春日権現霊験記(かすが・ごんげん・れいげんき)Kasuga Gongen Reigenki』、

"Kasuga Gongen Reigenki", which depicts the miracle of Kasuga Myojin, and is excellent in its detailed depiction of manners and customs and colors,


石山寺縁起絵巻(いしやまでら・えんぎ・えまき)Ishiyama-dera Engi Emaki


近江(おうみ)Omi Province滋賀県Shiga Prefecture)の石山寺(いしやまでら)Ishiyama-deraStony Mountain Temple)の由来origin霊験(れいげん)miraculous experienceを描いて大和絵(やまとえ)Yamato-eの代表といわれる『石山寺縁起絵巻(いしやまでら・えんぎ・えまき)Ishiyama-dera Engi Emaki』がある。

There is "Ishiyama-dera Engi Emaki", which is said to be representative of Yamato-e paintings, depicting the origin and miraculous experience of Ishiyama-dera Temple in Omi.


一遍上人絵伝(いっぺん・しょうにん・えでん)Ippen Shōnin EdenIllustrated Biography of the itinerant monk Ippen)(一遍聖絵(いっぺん・ひじり・え)Ippen Hijiri-ePaintings from the life of the holy man Ippen))』


高僧high priest伝記biographyでは、時宗(じしゅう)Ji-shū時衆)の開祖founder一遍(いっぺん)Ippen智真(ちしん)Chishin)(12391289)が全国around the country遊行(ゆぎょう)Yugyo(仏教の僧侶が布教や修行のために各地を巡り歩くことA Buddhist monk who travels around the country to spread the teachings and practice.)し布教propagate his teachingsするようすを描き、当時の庶民生活・社会風俗the lives and social customs of the common peopleを伝える『一遍上人絵伝(いっぺん・しょうにん・えでん)Ippen Shōnin EdenIllustrated Biography of the itinerant monk Ippen)(一遍聖絵(いっぺん・ひじり・え)Ippen Hijiri-ePaintings from the life of the holy man Ippen))』、

In the biography of a high priest, Ippen, the founder of the Jishu sect, is depicted traveling around the country to propagate his teachings, and the Ippen Shonin Eden (Illustrated Biography of Ippen Shonin) conveys the lives and social customs of the common people at the time. Den) (Ippen Hijiri-e)”,


法然上人絵伝ほうねん・しょうにん・えでん)Hōnen shōnin eden


詞書(ことばがき)foreword伏見天皇(ふしみ・てんのう)Emperor Fushimiが書き、勅命imperial commandで作られた『法然上人絵伝ほうねん・しょうにん・えでん)Hōnen shōnin eden』が知られ、

"Honen Shonin Illustrated Biography" written by Emperor Fushimi and made by imperial command is known.


平治物語絵巻(へいじ・ものがたり・えまき)Heiji Monogatari EmakiThe Tale of Heiji Emaki)』


合戦絵巻(かっせん・えまき)battle picture scrollでは大和絵(やまとえ)Yamato-e住吉慶忍(すみよし・けいにん)Sumiyoshi Keininの手になると言われ、構図composition筆致brushwork彩色coloringに極めて秀れている『平治物語絵巻(へいじ・ものがたり・えまき)Heiji Monogatari EmakiThe Tale of Heiji Emaki)』、

Heiji Monogatari Emaki, which is said to be the work of Yoshinobu Sumiyoshi, the Yamatoe of Yamatoe paintings, and is extremely excellent in composition, brushwork, and coloring.


蒙古襲来絵詞(もうこ・しゅうらい・えことば)Mōko Shūrai EkotobaIllustrated Account of the Mongol Invasion)』


元寇(げんこう)Mongol invasions of Japanにおいて肥後(ひご)Higo Province熊本県(くまもとけん)Kumamoto Prefecture)の御家人(ごけにん)Gokenina vassal of the shogunate竹崎季長(たけざき・すえなが)Takezaki Suenaga戦功military exploits1293年に2巻に描かせたもので、絵そのものは巧みではないが、記録record的にも唯一の絵画資料the only painting materialとして貴重valuableな『蒙古襲来絵詞(もうこ・しゅうらい・えことば)Mōko Shūrai EkotobaIllustrated Account of the Mongol Invasion)』がある。

In 1293, Suenaga Takezaki, a vassal of Higo Province, had his military exploits drawn in two volumes during the Genko invasion. There is.

The painting itself is not skillful, but it is valuable as the only painting material as a record.


男衾三郎絵巻(おぶすま・さぶろう・えまき)Obusuma Saburō Emaki


さらに武蔵国(むさしのくに)Musashi Province東京都Tokyo Metropolis埼玉県Saitama Prefecture神奈川県Kanagawa Prefecture)に住む武勇無双a warrior of unrivaled courage男衾三郎(おぶすま・さぶろう)Obusuma Saburō風流華奢elegant and delicateolder brother吉見二郎(よしみ・じろう)Yoshimi Jiro対照的な日常生活contrasting daily lifeを描いた『男衾三郎絵巻(おぶすま・さぶろう・えまき)Obusuma Saburō Emaki』がある。

In addition, there is the "Obusuma Saburo Emaki", which depicts the contrasting daily life of Obusuma, who lives in Musashi Province, and his brother, Jiro Yoshimi, who is elegant and delicate.

There is "Obusuma Saburo Emaki", which depicts the contrasting daily life of Obusuma, who is a warrior of unrivaled courage, and his older brother, Jiro Yoshimi, who is elegant and delicate.


地獄草紙(じごく・ぞうし)Jigoku ZoshiHell Scroll)』


絵草紙(えぞうし)Ezoshiとして六道絵(ろくどうえ)Rokudō-e(人間の死後after deathおちいる六つの世界the six worldspaintingsに示す)の代表とされる『地獄草紙(じごく・ぞうし)Jigoku ZoshiHell Scroll)』、

"Jigoku Zoshi", which is said to be representative of Rokudō-e (paintings of the six worlds that humans fall into after death) as picture zoshi,


餓鬼草紙(がき・ぞうし)Gaki zōshi


餓鬼(がき)Gakihungry ghost)を迫真的に表現realistically expressingして布教に用いたused for propagatingと思われる『餓鬼草紙(がき・ぞうし)Gaki zōshi』、

"Gaki Zoshi", which is thought to have been used for propagating by realistically expressing hungry ghosts,


病草紙(やまいの・そうし)Yamai no sōshi


特異なものとして難病・奇病の男女men and women with intractable or strange diseasesを暴露的に描いた『病草紙(やまいの・そうし)Yamai no sōshi』がある。

One of his peculiar works is "Yamai no Soushi", which exposes men and women with intractable or strange diseases.


伝源頼朝像(でん・みなもとの・よりとも・ぞう)Portrait of Minamoto no Yoritomo

藤原隆信(ふじわらの・たかのぶ)Fujiwara no Takanobubrushes


肖像画の発達Development of portraiture

絵巻物(えまきもの)Emakimonopicture scroll)とともに、似絵(にせえ)Nise-elikeness pictures)と言われる写実性に富むwith a high degree of realism肖像画(しょうぞうが)Portraitが現れた。

Along with emakimono, portrait paintings with a high degree of realism, called fakes, appeared.

藤原隆信(ふじわらの・たかのぶ)Fujiwara no Takanobu11421205)・藤原信実(ふじわらの・のぶざね)Fujiwara no Nobuzane11771265父子father and sonがその名手mastersとして知られ、京都北郊in the northern suburbs of Kyoto神護寺(じんごじ)Jingo-jiに伝わる藤原隆信(ふじわらの・たかのぶ)Fujiwara no Takanobubrushesと言われる『伝源頼朝像(でん・みなもとの・よりとも・ぞう)Portrait of Minamoto no Yoritomo』や『伝平重盛像(でん・たいらの・しげもり・ぞう)Portrait of Taira no Shigemori』は、似絵(にせえ)Nise-elikeness pictures)の最高作品the best worksとされる。

FUJIWARA no Takanobu (1142-1205) and FUJIWARA no Nobuzane (1177-1265), father and son, are known as masters of the art of FUJIWARA no Takanobu. "Portrait of Minamoto no Yoritomo" and "Portrait of Shigemori Taira", which are said to be brushes, are considered to be the best works of imitation.

Passed down at Jingoji Temple in the northern suburbs of Kyoto


明恵上人樹上坐禅像みょうえ・しょうにん・じゅじょう・ざぜん・ぞうMyoe Shonin's sitting meditation on the tree


また禅僧(ぜんそう)の肖像画Portraits of Zen priests頂相(ちんそう)Chinsō)も始まり、室町時代the Muromachi periodに全盛期を迎えた。

Portraits of Zen priests (chinso) also began and reached their peak in the Muromachi period.

そのほか、『明恵上人樹上坐禅像みょうえ・しょうにん・じゅじょう・ざぜん・ぞうMyoe Shonin's sitting meditation on the tree』・『親鸞上人像(しんらん・しょうにん・ぞうShinran Shonin's image鏡御影(かがみ・の・みえ)Kagami no Mie』なども知られる。

In addition, ``Myoe Shonin's sitting meditation on the tree'' and ``Shinran Shonin's image (Kagami no Mie)'' are also known.


後鳥羽上皇像(ごとば・じょうこう・ぞう)Image of the Retired Emperor Go-Toba

藤原信実(ふじわらの・のぶざね)Fujiwara no Nobuzanebrushes


藤原信実(ふじわらの・のぶざね)

Fujiwara no Nobuzane

藤原隆信(ふじわらの・たかのぶ)Fujiwara no Takanobusonfatherとともに似絵(にせえ)Nise-elikeness pictures)の名手master

He was the son of Fujiwara Takanobu and was a master of imitation paintings along with his father.

確実な遺作A certain posthumous work水無瀬神宮(みなせ・じんぐう)Minase Shrineの『後鳥羽上皇像(ごとば・じょうこう・ぞう)Image of the Retired Emperor Go-Toba』がある。

A certain posthumous work is the 'Statue of the Retired Emperor Gotoba' at Minase-jingu Shrine (Minase-jingu Shrine).

藤原定家(ふじわらの・ていか)Fujiwara no Teikaに師事して歌人(かじん)waka poetとしても知られた。

He studied under FUJIWARA no Teika and was also known as a poet.


藤原行成(ふじわらの・ゆきなり)Fujiwara no Yukinari

尊円法親王(そんえん・ほっしんのう)Imperial Prince Priest Son'en12981356)(伏見天皇(ふしみ・てんのう)Emperor Fushimison


書道(しょどう)Calligraphy

平安時代に藤原行成(ふじわらの・ゆきなり)Fujiwara no Yukinari創始foundedした世尊寺流(せそんじ・りゅう)the Sesonji style of calligraphyは次第に公家社会court noble societyで衰え、これに代わってこの時代の末、京都の青蓮院(しょうれんいん)Shōren-in尊円法親王(そんえん・ほっしんのう)Imperial Prince Priest Son'en12981356)(伏見天皇(ふしみ・てんのう)Emperor Fushimison)が、(そう)the Song Dynasty(げん)the Yuan dynasty書法calligraphyを取り入れて青蓮院流(しょうれんいん・りゅう)the Shoren-in style of calligraphy開いたfounded

The Sesonji school founded by Fujiwara no Yukinari in the Heian period gradually declined in court noble society, and was replaced by Shoren-in Temple in Kyoto at the end of this period. The Imperial Prince Sonen (1298-1356) (son of Emperor Fushimi) founded the Shoren-in style of calligraphy, incorporating the calligraphy of the Song and Yuan dynasties. .

有名な『鷹巣帖(たかのすじょう)Takanosujo』は、尊円法親王(そんえん・ほっしんのう)Imperial Prince Priest Son'en漢字Chinese characters仮名kana詩歌poemsを一巻に書き継いだものである。

The famous "Takanosujo" is a collection of poems written by the Cloistered Prince Sonen in kanji and kana.


青蓮院(しょうれんいん)Shōren-in


青蓮院流(しょうれんいん・りゅう)

The Shoren-in style of calligraphy

青蓮院(しょうれんいん)Shōren-in天台宗(てんだいしゅう)Tendai School門跡寺院(もんぜきじいん)Monzeki temple

Shoren-in is a monzeki temple of the Tendai sect.

天下三不動the Three Fudos in Japanの一つ青不動(あお・ふどう)Blue Fudoを所蔵。

It owns the Blue Fudo, one of the Three Fudos in Japan.

青蓮院流(しょうれんいん・りゅう)の書道(しょどう)the Shoren-in style of calligraphy江戸時代Edo periodに、朝廷Imperial Court幕府Shogunate諸藩various domains公文書official documents採用adoptedされ、庶民間にも盛行became popular among the common peopleし、御家流(おいえ・りゅう)the Oie-ryu style of calligraphyと呼ばれるようになった。

The Shoren-in style of calligraphy was adopted in the official documents of the Imperial Court, the Shogunate, and various domains during the Edo period, and became popular among the common people, and came to be called the Oie-ryu style of calligraphy.


岡崎正宗(おかざき・まさむね)Okazaki Masamune

長船長光(おさふね・ながみつ)Osafune Nagamitsu


工芸Crafts

武家社会samurai society興隆prosperityとともに、この時代this period刀剣(とうけん)swords武具(ぶぐ)weapons製作技術manufacturing techniques発達developedした。

Along with the prosperity of samurai society, manufacturing techniques for swords and weapons developed during this period.

甲冑(かっちゅう)Japanese armourでは明珍(みょうちん)Myochin日本刀(にほんとう)Japanese swordでは京都(きょうと)Kyoto粟田口吉光(あわたぐち・よしみつ)Awataguchi Yoshimitsu(生没年不詳)、鎌倉(かまくら)Kamakura岡崎正宗(おかざき・まさむね)Okazaki Masamune備前(びぜん)Bizen Province岡山県(おかやまけん)Okayama Prefecture東南部)の長船長光(おさふね・ながみつ)Osafune Nagamitsu越中(えっちゅう)Etchū Province富山県(とやまけん)Toyama Prefecture)の郷義弘(ごう・よしひろ)Go Yoshihiroらの名工Master craftsmenが現れた。

Myochin in armor, Yoshimitsu Awataguchi (date of birth and death unknown) in Kyoto, Masamune Okazaki in Kamakura, and Osafunenaga in Bizen for Japanese swords. Master craftsmen such as Mitsu and Goyoshihiro of Etchu appeared.


明珍(みょうちん)Myochin


明珍(みょうちん)Myochin

明珍家(みょうちん・け)the Myochin family代々for generations甲冑(かっちゅう)Japanese armour武具(ぶぐ)weapons製作producedして、中世in the Middle Agesに栄えた。

The Myochin family produced armor and weapons for generations and prospered in the Middle Ages.

京都(きょうと)Kyotoに住み、鎌倉初期の頃in the early Kamakura period初代the first generation朝廷the Imperial Courtから明珍(みょうちん)Myochinthe nameを賜り、以後代々for generationsこの号this nameを称した。

He lived in Kyoto, and in the early Kamakura period, the first generation was given the name Myochin by the Imperial Court, and since then he has used this name for generations.


加藤景正(かとう・かげまさ)Kato Kagemasa(?~1249年)

瀬戸焼(せとやき)Seto ware


瀬戸焼(せとやき)Seto ware

陶器(とうき)Pottery陶磁器(とうじき)Pottery)では道元(どうげん)Dōgenとともに入宋(そう)entered the Song dynastyし、大陸the continent陶法pottery methodsを学んだ加藤景正(かとう・かげまさ)Kato Kagemasa(?~1249年)が尾張(おわり)Owari Province愛知県(あいちけん)Aichi Prefecture西部)の瀬戸(せと)Seto(かま)kilnを開き、瀬戸焼(せとやき)Seto wareを始めたと言われる。

In pottery, Kato Kagemasa (?-1249), who entered the Song Dynasty with Dogen and learned pottery methods on the continent, opened a kiln in Seto, Owari. It is said that he started making Seto ware.





























































































 











































 

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