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-shū(The Pure Land
School)
第5章 Chapter
5
武家社会の成立
Establishment of samurai society
第4節 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)(1133~1212)の浄土宗(じょうどしゅう)Jōdo-shū(The 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で天台教学(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の東山(ひがしやま)Higashiyamaに庵を結び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が貴族のための仏教Buddhism for the aristocracyであり、自力作善(じりき・さぜん)jiriki sazen(self-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の本願(ほんがん)Primal Vowは男女貴賎の別なく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は自力作善(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の広大無辺vast and
boundlessな本願(ほんがん)Primal Vowを信じ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)Shinran(1173~1262)
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の考えideasをさらに徹底elaboratedさせたのが、弟子discipleの親鸞(しんらん)Shinran(1173~1262)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)Tannishō(the 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や回数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が救おう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が往生(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に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)に流され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)(1239~1289)
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)(1239~1289)が開いた時宗(じしゅう)Ji-shū(時衆)は、人々peopleは平生(へいぜい)lifeを臨命終時(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は念仏(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preached、南in the southは薩摩(さつま)(鹿児島県(かごしまけん)Kagoshima Prefectureの西部)から北in the northは奥州(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と秋田県Akita
Prefectureの一部)まで全国all over the countryを遊行(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 Shonin(a 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)(1239~1289)
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や信心の有無whether one has faith or notに関係なく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や下層民衆the lower classesや女性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は宗教活動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の分野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)Nichiren(1222~1282)
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)Nichiren(1222~1282)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)の清澄山(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)Nichiren(1222~1282)
その説くpreachesところは、釈迦(しゃか)Shakyamuniの真実の教えthe true teachingsは法華経(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-kyō(Lotus 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を唱えるchantingだけで男女whether one is male or female貴賤whether they are noble or notの別なく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)Nichiren(1222~1282)
そして、当時東国(とうごく)Eastern Provincesに続いた災害disastersは、禅(ぜん)Zenや真言(しんごん)Shingonや専修念仏(せんじゅ・ねんぶつ)Senju Nenbutsuや律(りつ)Ritsuなどの邪宗(じゃしゅう)heresyが流布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-kyō(Lotus Sutra)に帰するreturnedと、国土landや民衆peopleは自(おの)ずから繁栄prosperityが約束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を激しく攻撃violently attackingしたことから他宗other sectsの迫害を受け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は甲斐(かい)Kai Province(山梨県Yamanashi
Prefecture)の身延山(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の宗祖the foundersははじめ比叡山(ひえいざん)Mount Hieiで勉学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の貴族化aristocratizationを嫌い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)Nichiren(1222~1282)
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の専修念仏(せんじゅ・ねんぶつ)Senju Nenbutsuの門徒followers(のちの浄土宗(じょうどしゅう)Jōdo-shū(The Pure Land School)は無間地獄the
Avici hellに落ちる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.
また禅(ぜん)Zenは栄西(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は朝幕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,
律(りつ)Ritsuは忍性(にんしょう)Ninshōが広めた南都(なんと)Nanto(the Southern capital)の律宗(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が活躍activeした頃の鎌倉(かまくら)Kamakuraで、北条一門the Hojo clanら上層武士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の専修念仏(せんじゅ・ねんぶつ)Senju Nenbutsuの門徒followers(のちの浄土宗(じょうどしゅう)Jōdo-shū(The Pure Land School)は無間地獄the
Avici hellに落ちる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.
また禅(ぜん)Zenは栄西(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は朝幕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,
律(りつ)Ritsuは忍性(にんしょう)Ninshōが広めた南都(なんと)Nanto(the Southern capital)の律宗(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が活躍activeした頃の鎌倉(かまくら)Kamakuraで、北条一門the Hojo clanら上層武士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)Eisai(1141~1215)
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の宋(そう)the Song
Dynastyでは座禅(ざぜん)Zazen(sitting meditation)の修行(しゅぎょう)shu-gyo(practice)を旨(むね)focused
onとする禅宗(ぜんしゅう)Zen Buddhismが盛行(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で学んだstudied栄西(えいさい)Eisai(1141~1215)は
Eisai (1141-1215), who
studied on Mt. Hiei
宋(そう)the Song Dynastyに渡ること二回、そこで禅宗(ぜんしゅう)Zen Buddhismを学び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や北条政子(ほうじょう・まさこ)Hōjō Masakoの援助supportで、京都(きょうと)Kyotoに建仁寺(けんにんじ)Kennin-ji、鎌倉(かまくら)Kamakuraに寿福寺(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 gokokuron(The
Promotion of Zen for the Protection of the Country)』を著して禅(ぜん)Zenによる護国(ごこく)protecting the countryの必要the necessityを説きadvocated、臨済宗(りんざいしゅう)Rinzai schoolは幕府(ばくふ)Shogunateの上層武士や貴族の一部part of the high-ranking samurai and noblesに受け入れられた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、宋(そう)the Song Dynasty・元(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は知識階層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'en(1202~1280)
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と中国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.
渡宋(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の帰依(きえ)devotionで京都(きょうと)Kyotoに東福寺(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の帰依(きえ)devotionで南禅寺(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の宗峰妙超(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は妙心寺(みょうしんじ)Myōshin-jiを開創(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は京都(きょうと)Kyotoの公家階級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 Dōryū(1213~1278)
建長寺(けんちょうじ)Kenchō-ji
いっぽう鎌倉(かまくら)Kamakuraでは、宋(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 Dōryū(1213~1278)に北条時頼(ほうじょう・ときより)Hōjō Tokiyoriが帰依(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 Sogen(1226~1286)
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は宋(そう)the Song Dynastyから無学祖元(むがく・そげん)Mugaku Sogen(1226~1286)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 Ichinei(1247~1317)
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は元(げん)the Yuan
dynastyの僧monk一山一寧(いっさん・いちねい)Issan Ichinei(1247~1317)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の門下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 Shiren(1278~1346)、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の先駆的役割pioneering
roleを果たした。
He played a pioneering
role in the rising Gozan literature.
道元(どうげん)Dōgen(1200~1253)
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)Dōgen(1200~1253)は、宋(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は京都(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)に永平寺(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)Zazen(seated meditation)
座禅(ざぜん)Zazen(seated meditation)即仏法(そくぶっぽう)immediate Buddhismの境地realmに到達し「只管打坐(しかんたざ)shikantaza」(ひたすら坐禅(ざぜん)Zazen(seated 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)Ejō(1198~1280)
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の懐奘(えじょう)Ejō(1198~1280)が道元(どうげん)Dōgenの法語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は達磨(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の特色characteristicは、法然(ほうねん)Hōnenや親鸞(しんらん)Shinranや一遍(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)といって仏(ほとけ)Buddhaの本願(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は自力(じりき)self-relianceを基本にし、座禅(ざぜん)Zazen(sitting 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)Eisai(1141~1215) 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」という師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)Dōgen(1200~1253) 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は修行得悟(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)Zazen(sitting 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は幕府the
shogunate・朝廷the imperial courtの保護the protectionを得て権勢powerに近づき、旧仏教the old Buddhismと妥協的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は名声fameや権勢powerから逃避escapedして地方rural
areasに発展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とした宋(そう)the Song
Dynastyの禅(ぜん)Zenが朱子学(しゅしがく)Cheng–Zhu schoolを受容acceptedしていたので、室町期in the Muromachi periodに儒禅一致(じゅぜん・いっち)consistent with Confucianism and Zenの禅風(ぜんふう)Zen styleを生む契機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)(1173~1232)
『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)(1173~1232)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の帰依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の栂尾(とがのお)Toganōの高山寺(こうざんじ)Kōzan-jiを復興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の教義doctrineを批判criticizeし、
Then he wrote
"Saijarin" to criticize Honen's doctrine,
高山寺(こうざんじ)Kōzan-jiを華厳(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の中興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)Jōkei(1155~1213)
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の貞慶(じょうけい)Jōkei(1155~1213)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の専修念仏(せんじゅ・ねんぶつ)Senju Nenbutsu禁止banを後鳥羽上皇(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を嘆いてlamentedのち笠置山(かさぎやま)Mount Kasagiに隠棲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)(1201~1290)
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)(1201~1290)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と戒律(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)(1217~1303)は鎌倉(かまくら)Kamakuraに極楽寺(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)(1217~1303)
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)は師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は奈良(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 disease(Leprosy)患者patientsを収容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は近世の再建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が鎌倉(かまくら)Kamakuraで活躍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)Shunjo(1166~1227)
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)Shunjo(1166~1227)は天台宗(てんだいしゅう)Tendai Schoolと律宗(りっしゅう)Risshū、さらに宋(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の東山(ひがしやま)Higashiyamaに泉涌寺(せんにゅうじ)Sennyū-jiを再興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250巻250 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 monogatari(The
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が世襲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 monogatari(The
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'yōshū(Collection of Ten Thousand
Leaves)』・『古今和歌集(こきん・わかしゅう)Kokin Wakashu(Collection 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)Wagaku(Japanese 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 Shoki(The Chronicles of Japan)』や『万葉集(まんようしゅう)Man'yōshū(Collection 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)Kamakuraの僧monk仙覚(せんがく)Sengaku(1203~1274)が諸本various booksを改訂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 monogatari(The
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
第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の第三皇子the Third
son
有職故実(ゆうそく・こじつ)Yusoku kojitsuの方面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)(1224~1276)
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が寺院(じいん)Buddhist templeで教育を受ける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)(1224~1276)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の子孫the descendantsや好学の人々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 Song(1127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)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)Shunjo(1166~1227)によってもたらされて以来、
Since its introduction by
Shunjo (1166-1227),
渡宋(そう)traveled to the Song dynastyした円爾弁円(えんに・べんえん)Enni Ben'en(1202~1280)や中厳円月(ちゅうがん・えんげつ)Chūgan Engetsu(1300~1375)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'en(1202~1280)
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)に通じ、後醍醐天皇(ごだいご・てんのう)Emperor Go-Daigoの側近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論(ろん)theoryは後醍醐天皇(ごだいご・てんのう)Emperor Go-Daigoの討幕計画plans to overthrow the shogunateや建武の新政(けんむ・の・しんせい)The Kenmu Restorationに大きな影響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)に通じた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や建武の新政(けんむ・の・しんせい)The Kenmu Restorationに参画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の失敗failure後、足利尊氏(あしかが・たかうじ)Ashikaga Takaujiに重用given an important postされ、建武式目(けんむ・しきもく)Kenmu shikimokuの制定establishmentに参加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の大義(たいぎ)(重要な意義)important significanceを明らかにしclarify、天皇(てんのう)Emperorと幕府(ばくふ)Shogunateの区別distinctionを正そう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)を母胎に発生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の思想的背景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が形成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、神godsを主mainに仏Buddhasを従subordinatesとする神本仏迹(しんぽん・ぶつじゃく)Shinpon Butsujakuの反本地垂迹説(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の神官Shinto
priest度会家行(わたらい・いえゆき)Watanai
Ieyuki(1256?~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)の坂本(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の天台系神道説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に発生Occurred、中世in the Middle Agesに発達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は衰えたdeclinedが、この時代の初期、和歌(わか)Waka(Japanese 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 Teika(1162~1241)、藤原家隆(ふじわらの・いえたか)Fujiwara no Ietaka(1158~1237)、天台座主(てんだい・ざす)Tendai Zasu慈円(じえん)Jien(慈鎮(じちん)Jichin)(1155~1225)らが現れ、後鳥羽上皇(ごとば・じょうこう)Retired Emperor Go-Tobaは1205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 Wakashū(New
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
Teika(1162~1241)
この歌集(かしゅう)anthologyの歌風(かふう)poetry styleは流麗でかつ精緻な言葉の技巧elegant and sophisticated language techniqueを特色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は歌学(かがく)Kagaku(the study of poetry)(歌論(かろん)Karon)を大成perfectedし、その子son藤原為家(ふじわらの・ためいえ)Fujiwara no
Tameieの三子three sonsが二条家(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の三家three familiesに分かれ、歌学(かがく)Kagaku(the study of poetry)の家元(いえもと)Iemoto(family 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)Saigyō(1118~1190)
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)Saigyō(1118~1190)は『山家集(さんかしゅう)Sankashū(Collection 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)Waka(Japanese poem)は衰えたが、代わって和歌(わか)Waka(Japanese poem)の余技amusementから発生した連歌(れんが)Renga(linked poem)が、武士samuraiや庶民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 Sanetomo(1192~1219)
源頼朝(みなもとの・よりとも)Minamoto no Yoritomoの次男second son
『金槐和歌集(きんかい・わかしゅう)Kinkai Wakasyū』
金(きん)は鎌倉(かまくら)Kamakuraの鎌(かま)の字の偏(へん)を取ったもの、槐(かい)は大臣(だいじん)Ministerの唐名(とうめい)Chinese nameで、源実朝(みなもとの・さねとも)Minamoto no Sanetomoが右大臣(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は新古今調(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 styleの歌Waka(Japanese 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 Kanezane(1149~1207)
藤原忠通(ふじわらの・ただみち)Fujiwara no Tadamichiの三男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 familyの祖Founder
歴史文学Historical
literature
『大鏡(おおかがみ)Okagami(The Great Mirror)』や『栄花物語(栄華物語)(えいが・ものがたり)Eiga Monogatari(Story
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)Mizukagami(The Water Mirror)』・『今鏡(いま・かがみ)Imakagami(The New Mirror)』が著されたが、『大鏡(おおかがみ)(おおかがみ)Okagami(The 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 Kanezaneの弟younger brotherで天台座主(てんだい・ざす)Tendai Zasuの慈円(じえん)Jien(慈鎮(じちん)Jichin)(1155~1225)が著した『愚管抄(ぐかんしょう)Gukanshō(Jottings 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の背後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の記録a recordである『吾妻鏡(あずま・かがみ)(東鑑(あずま・かがみ))Azuma Kagami(Mirror of the East)』、九条兼実(くじょう・かねざね)Kujō Kanezaneの日記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 Kagami(Mirror of the East)
『吾妻鏡(あずまかがみ)(東鑑)(あずまかがみ)』
Azuma Kagami(Mirror of the East)
鎌倉幕府(かまくら・ばくふ)Kamakura shogunateの公的日記Official
diary。52巻。
Official diary of the
Kamakura Shogunate. 52 volumes.
源頼朝(みなもとの・よりとも)Minamoto no Yoritomoの挙兵raising of an armyから宗尊親王(むねたか・しんのう)Prince Munetaka Shinnoが帰京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の武家政治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)Kojidan(Reflections 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 Shu(Anthology
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)Kojidan(Reflections 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)Hobutsushu(Collection 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)Hobutsushu(Collection 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)Shasekishū(Collection 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の発心(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や西行(さいぎょう)Saigyōを主人公the main characterとした説話(せつわ)Setsuwa(Spoken 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 nikki(Diary 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と鎌倉(かまくら)Kamakuraの往還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 nikki(Diary 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)Tsurezuregusa(Essays in Idleness)(The Harvest of Leisure)』
『徒然草(つれづれぐさ)Tsurezuregusa(Essays 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 Chōmei(1155?~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 Kenkō(1283?~1352?)の『徒然草(つれづれぐさ)Tsurezuregusa(Essays 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)Shasekishū(Collection 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 Bungaku(Spoken story)のなかでは『沙石集(しゃせきしゅう)Shasekishū(Collection 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)Mujū(1226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が仏教原理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の生活や思想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の特色the characteristicsを最もよく表すものは、軍記物(ぐんき・もの)Gunkimono(Military memoirs)(軍記物語(ぐんき・ものがたり)Gunki monogatari(Military
chronicle-tale)(war tales))と言われた実在の武士real
samuraiを主人公the main charactersにし、源平の争乱(げんぺい・の・そうらん)the Genpei Warを題材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や漢語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-bun(Japanese-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の描写the depictionを軸に、平家一門の興隆と滅亡the rise and fall of the Heike clanを仏教的無常観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 hōshi(lute priests)によって「語りもの(かたりもの)Katarimono(Narrative Storytelling)」として琵琶(びわ)Biwa(a 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は不明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な戦記文学(せんき・ぶんがく)War literatureの初期の作品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の悲壮な武運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)Katarimono(Narrative 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)Katarimono(Narrative Storytelling)」は、新仏教(しんぶっきょう)new Buddhismの形成formationとともに鎌倉文化(かまくら・ぶんか)Kamakura cultureを特色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の軍記物(ぐんき・もの)Gunkimono(Military 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)Katarimono(Narrative Storytelling)」として人々peopleに受容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 hōshi(lute priests)
ことに軍記物(ぐんき・もの)Gunkimono(Military 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の琵琶法師(びわ・ほうし)Biwa hōshi(lute priests)が琵琶(びわ)Biwa(a 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は平曲(へいきょく)Heikyokuのほか、室町期the Muromachi periodに謡曲(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)き有(あ)り。
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)す。
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.
驕(おご)れる者(ひと)も久(ひさ)しからず、唯(ただ)春(はる)の夜(よ)の夢(ゆめ)の如(ごと)し。
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;
猛(たけ)き者(もの)も遂(つい)には滅(ほろ)びぬ、偏(ひとえ)に風(かぜ)の前(まえ)の塵(ちり)に同(おな)じ。
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-mon(Great 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が東大寺(とうだいじ)Todai-ji・興福寺(こうふくじ)Kōfuku-jiを焼打ちset fireにしたが、源頼朝(みなもとの・よりとも)Minamoto no Yoritomoは天下を平定subjugated the worldすると、両大寺both templesの復興the reconstructionに大きな援助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)Daibutsuyō(great Buddha style)(天竺様(てんじくよう)Tenjikuyō(Indian style))と禅宗様(ぜんしゅうよう)Zenshūyō(Zen style)(唐様(からよう)Karayō(Chinese style))と呼ばれる様式styleが宋(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)Daibutsuyō(great Buddha style)は入宋(そう)entered the Song dynastyした重源(ちょうげん)Chōgen(1121~1206)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で大建築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-mon(Great 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)Zenshūyō(Zen style)は唐様(からよう)Karayō(Chinese style)とも言われ、禅宗寺院(ぜんしゅうじいん)Zen sect templesの建造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の建立builtではあるが鎌倉(かまくら)Kamakuraの円覚寺(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 style(the
traditional Japanese style)に大仏様(だいぶつよう)Daibutsuyō(great Buddha style)と禅宗様(ぜんしゅうよう)Zenshūyō(Zen style)を取り入れた折衷様(せっちゅうよう)Setchūyō(eclectic 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)の観心寺(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の援助supportを受けた東大寺(とうだいじ)再建the reconstruction of Todaiji Templeに大勧進(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.
宋(そう)the Song dynastyから大仏様(だいぶつよう)Daibutsuyō(great Buddha style)(天竺様(てんじくよう)Tenjikuyō(Indian style))と言われる建築様式architectural
styleを導入introducedし、宋(そう)the Song dynastyの彫刻家sculptor陳和卿(ちん・なけい)Chin Nakeiを招いてinviting工事constructionを完成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)Chōgen(1121~1206)は大仏様(だいぶつよう)Daibutsuyō(great 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)Unkeiの子son湛慶(たんけい)Tankei(1173~1256)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の伝統traditionを受け継ぎ、写実realismと剛健さrobustnessに富み、人間味humanityあふれ、動的dynamicで時代精神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-mon(Great 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の無著像(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の重源上人像(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の空也上人像(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の上杉重房像(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の北条時頼像(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の武将military commander。
A military commander in
the mid-Kamakura period.
関東管領(かんとう・かんれい)Kantō Kanrei(shogun's deputy in Kantō)上杉氏(うえすぎし)the Uesugi clanの祖Ancestor。
Ancestor of the Kanto
Kanrei Uesugi clan.
上杉氏(うえすぎし)the Uesugi
clanは足利尊氏(あしかが・たかうじ)Ashikaga Takaujiの執事(しつじ)Shitsuji(Shōgun's Deputy)、あるいは関東管領家(かんとう・かんれい・け)the Kanto Kanrei familyの執事(しつじ)Shitsujiとして室町期the Muromachi periodに繁栄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)
Emakimono(picture scroll)
院政期(いんせいき)Cloistered
rule periodとこの時代this periodが全盛期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excerptに絵illustrations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の縁起(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の伝記biographyと、菅原道真(すがわらの・みちざね)Sugawara no Michizaneが大宰府(だざいふ)Dazaifuで憤死後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を建てたbuiltという由来originや霊験(れいげん)miraculous experienceを描いた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の霊験(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-dera(Stony Mountain Temple)の由来originと霊験(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 Eden(Illustrated
Biography of the itinerant monk Ippen)(一遍聖絵(いっぺん・ひじり・え)Ippen Hijiri-e(Paintings
from the life of the holy man Ippen))』
高僧high priestの伝記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)(1239~1289)が全国around the countryを遊行(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 Eden(Illustrated
Biography of the itinerant monk Ippen)(一遍聖絵(いっぺん・ひじり・え)Ippen Hijiri-e(Paintings
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を伏見天皇(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 Emaki(The
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の住吉慶忍(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 Emaki(The
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 Ekotoba(Illustrated
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)Gokenin(a vassal of the shogunate)竹崎季長(たけざき・すえなが)Takezaki
Suenagaの戦功military exploitsを1293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 Ekotoba(Illustrated
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の男衾三郎(おぶすま・さぶろう)Obusuma Saburōと風流華奢elegant and delicateな兄older brotherの吉見二郎(よしみ・じろう)Yoshimi Jiroの対照的な日常生活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 Zoshi(Hell 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 worldsを絵paintingsに示す)の代表とされる『地獄草紙(じごく・ぞうし)Jigoku Zoshi(Hell 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)Gaki(hungry 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
Takanobu筆brushes
肖像画の発達Development
of portraiture
絵巻物(えまきもの)Emakimono(picture scroll)とともに、似絵(にせえ)Nise-e(likeness 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
Takanobu(1142~1205)・藤原信実(ふじわらの・のぶざね)Fujiwara no Nobuzane(1177~1265)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の神護寺(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 Takanobu筆brushes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-e(likeness 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
Nobuzane筆brushes
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
Takanobuの子sonで父fatherとともに似絵(にせえ)Nise-e(likeness 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に水無瀬神宮(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'en(1298~1356)(伏見天皇(ふしみ・てんのう)Emperor Fushimiの子son)
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が創始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の尊円法親王(そんえん・ほっしんのう)Imperial Prince Priest Son'en(1298~1356)(伏見天皇(ふしみ・てんのう)Emperor Fushimiの子son)が、宋(そう)the Song Dynasty・元(げん)the Yuan dynastyの書法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を開いた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が漢字Chinese charactersと仮名kanaで詩歌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は天台宗(てんだいしゅう)Tendai Schoolの門跡寺院(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は江戸時代Edo
periodに、朝廷Imperial Court・幕府Shogunate・諸藩various domainsの公文書official documentsに採用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の興隆prosperityとともに、この時代this periodに刀剣(とうけん)swords・武具(ぶぐ)weaponsの製作技術manufacturing techniquesが発達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の粟田口吉光(あわたぐち・よしみつ)Awataguchi Yoshimitsu(生没年不詳)、鎌倉(かまくら)Kamakuraの岡崎正宗(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は代々for generations甲冑(かっちゅう)Japanese armour・武具(ぶぐ)weaponsを製作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が朝廷the Imperial Courtから明珍(みょうちん)Myochinの号the 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で陶法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で窯(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.