日本史20 Japanese history 20
室町文化 Muromachi culture
北山山荘(きたやま・さんそう)Kitayama mountain
villa
鹿苑寺(ろくおんじ)Rokuon-ji 金閣寺(きんかくじ)Kinkaku-ji
東山山荘(ひがしやま・さんそう)Higashiyama mountain
villa
慈照寺(じしょうじ)Jishō-ji 銀閣寺(ぎんかくじ)Ginkaku-ji
足利尊氏(あしかが・たかうじ)Ashikaga
Takauji(1305年~1358年)(53歳)
後醍醐天皇(ごだいご・てんのう)Emperor
Go-Daigo
第6章 Chapter 6
大名領国制の形成
Formation of the Feudal
lord system
第6節 Section 6
室町文化Muromachi
culture
文化の時代区分Cultural era
division
足利尊氏(あしかが・たかうじ)Ashikaga
Takaujiが「建武式目(けんむ・しきもく)Kenmu shikimoku」を発布promulgatedした1336年(建武3年・延元1年)、または征夷大将軍(せいい・たいしょうぐん)Sei-i Taishōgunになった1338年(暦応1年)から1573年(天正1年)の室町幕府(むろまち・ばくふ)Muromachi shogunate滅亡fallまで、約240年間を室町時代(むろまち・じだい)Muromachi periodと言う。
The Muromachi period is
about 240 years, from 1336 when Takauji Ashikaga promulgated the 'Kenmu
Shikimoku' (Kenmu Shikimoku), or from 1338 when he became Seii Taishogun to the
fall of the Muromachi shogunate in 1573.
そのうち、1336年(建武3年・延元1年)の後醍醐天皇(ごだいご・てんのう)Emperor Go-Daigoの吉野遷幸(よしの・せんこう)transfer of Yoshinoから1392年(明徳3年)の南北朝の合一(なんぼくちょう・の・ごういつ)the
unification of the Northern and Southern Courtsまでを南北朝時代(なんぼくちょう・じだい)Northern and
Southern Courts periodとし、それ以後を室町時代(むろまち・じだい)Muromachi periodと狭義narrowly definedに用いる説もある。
Among them, there is a
theory that the period from Emperor Godaigo's transfer of Yoshino in 1336 to
the unification of the Northern and Southern Courts in 1392 is regarded as the
period of the Northern and Southern Courts, and the period after that is
narrowly defined as the Muromachi period.
さらにこの狭義narrowly definedの室町時代(むろまち・じだい)Muromachi periodのうち、応仁の乱(おうにん・の・らん)Ōnin War後から室町幕府(むろまち・ばくふ)Muromachi shogunate滅亡fallまでの約1世紀 about
one centuryを戦国時代(せんごく・じだい)Sengoku
period(Warring
States period)と呼んで区別することもある。
Furthermore, within this
narrowly defined Muromachi period, the period of about one century from the end
of the Onin War to the fall of the Muromachi bakufu is sometimes called the
Sengoku period.
足利義満(あしかが・よしみつ)Ashikaga
Yoshimitsu(在職1368~1394)
北山山荘(きたやま・さんそう)Kitayama mountain
villa
鹿苑寺(ろくおんじ)Rokuon-ji 金閣寺(きんかくじ)Kinkaku-ji
約240年間の室町文化(むろまち・ぶんか)Muromachi cultureには二つの頂点two peaksがあった。
There were two peaks in
Muromachi culture for about 240 years.
一つは足利義満(あしかが・よしみつ)Ashikaga Yoshimitsu(在職1368~1394)の北山山荘(きたやま・さんそう)Kitayama mountain villaに代表される北山文化(きたやま・ぶんか)Kitayama cultureで、足利義満(あしかが・よしみつ)Ashikaga Yoshimitsuや守護(しゅご)Shugoや一部の公家court noblesたちを中心に、1400年前後に花開いたblossomed文化cultureである。
One is the Kitayama
culture represented by Yoshimitsu Ashikaga (1368-1394)'s Kitayama Sanso, a
culture that blossomed around 1400, centered around Yoshimitsu Ashikaga, Shugo,
and some court nobles.
伝統的公家文化traditional
aristocratic cultureと新興の武家文化emerging samurai cultureを融合fusesし、中国の文化Chinese cultureを取り入れ、禅宗文化(ぜんしゅう・ぶんか)Zen Buddhism cultureを基調としたものである。
It fuses traditional aristocratic
culture with emerging samurai culture, incorporates Chinese culture, and is
based on Zen Buddhism culture.
足利義政(あしかが・よしまさ)Ashikaga Yoshimasa(在職1449~1473)
東山山荘(ひがしやま・さんそう)Higashiyama mountain
villa
慈照寺(じしょうじ)Jishō-ji 銀閣寺(ぎんかくじ)Ginkaku-ji
いま一つの東山文化(ひがしやま・ぶんか)Higashiyama cultureは、足利義政(あしかが・よしまさ)Ashikaga Yoshimasa(在職1449~1473)の東山山荘(ひがしやま・さんそう)Higashiyama mountain villaに代表される文化cultureで、応仁の乱(おうにん・の・らん)Ōnin Warをよそにして、足利義政(あしかが・よしまさ)Ashikaga Yoshimasaを中心に北山文化(きたやま・ぶんか)Kitayama cultureの伝統traditionを受け継ぎinheritingながら、新興の庶民文化the new common people's cultureを濃く吸収deeply absorbedした文化cultureである。
Another Higashiyama
culture is represented by the Higashiyama villa of Yoshimasa Ashikaga
(1449-1473).
Aside from the Onin War,
it is a culture that has deeply absorbed the new common people's culture while inheriting
the Kitayama culture centered on Yoshimasa Ashikaga.
婆娑羅(ばさら)Basara
幽玄(ゆうげん)Yūgen(趣きが深く、高尚で優美なこと)(Tasteful, noble and graceful)や侘(わび)Wabi(貧粗・不足のなかに心の充足をみいだそうとする意識)(Consciousness that seeks to find fulfillment in the midst of poverty
and insufficiency)・寂(さび)Sabi(閑寂さのなかに、奥深いものや豊かなものがおのずと感じられる美しさ)(The beauty of being able to feel the depth and richness of nature in
silence)などの余情(よじょう)afterthought(あとまで残っている、印象深いしみじみとした味わい)(Impressive and deep taste that remains in the aftertaste)と簡素simplicityを重んじたemphasized美意識aesthetic senseと、華美で珍奇な趣きをこらしたExuding a gorgeous and unusual taste現世謳歌luxuries of this worldの奢侈(しゃし)な風潮extravagant
trend(=婆娑羅(ばさら)Basara)が発達developedした。
An aesthetic sense that
emphasized the afterthought and simplicity, such as Yugen, Wabi, and Sabi, and an extravagant
trend (=basara) of the luxuries of this world that emphasized gorgeousness and
curiosity developed.
この北山文化(きたやま・ぶんか)Kitayama culture・東山文化(ひがしやま・ぶんか)Higashiyama cultureは、直接的には京都に育ったdirectly brought up in Kyotoが、大切なことwhat is importantはそれが地方にも伝えられtransmitted to the regions、それぞれの時代の文化の基調the basis of the culture of each eraとなったことである。
This Kitayama culture and
Higashiyama culture were directly brought up in Kyoto, but what is important is
that they were transmitted to the regions and became the basis of the culture
of each era.
南禅寺(なんぜんじ)Nanzen-ji 臨済宗(りんざいしゅう)Rinzai school
京都市(きょうとし)Kyoto City左京区(さきょうく)Sakyō-ku
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)
臨済宗の興隆Rise of the
Rinzai sect
臨済宗(りんざいしゅう)Rinzai schoolは歴代足利将軍successive Ashikaga shogunsや守護大名(しゅご・だいみょう)Shugo-daimyō、また公家court noblesの一部の帰依(きえ)Refuge in Buddhismを受け、南北朝期the period of the Northern and Southern Courtsから室町初期the
early Muromachi periodにかけ全盛期heydayを迎えた。
The Rinzai sect reached
its heyday from the period of the Northern and Southern Courts to the early
Muromachi period, receiving the faith of successive Ashikaga shoguns, shugo
daimyo, and some court nobles.
特に五山(ござん)Five Mountains・十刹(じっさつ)Ten Monasteriesに指定された寺院templesは、幕府(ばくふ)Shogunateの官寺(かんじ)となって保護protectionを受け、五山(ござん)Five Mountainsの禅僧Zen priestsは幕府(ばくふ)Shogunateの政治・外交の顧問political and diplomatic advisorsとして活躍した。
In particular, temples
designated as Gozan and Jissetsu became official temples of the shogunate and
received protection, and Zen priests of Gozan played active roles as political
and diplomatic advisors to the shogunate.
妙心寺(みょうしんじ)Myōshin-ji 臨済宗(りんざいしゅう)Rinzai school
京都市(きょうとし)Kyoto City右京区(うきょうく)Ukyō-ku
関山慧玄(かんざん・えげん)Kanzan Egen
彼らは、座禅(ざぜん)Zazen(seated meditation)そのものは軽視し、むしろ五山文学(ござん・ぶんがく)Literature of the Five Mountains・水墨画(すいぼくが)Ink wash paintingなど北山文化(きたやま・ぶんか)Kitayama culture・東山文化(ひがしやま・ぶんか)Higashiyama cultureの中心の場での働きが注目される。
They disregarded zazen
itself, and rather paid attention to their work at the center of Kitayama
culture and Higashiyama culture, such as Gozan literature and ink painting.
大徳寺(だいとくじ)Daitoku-ji 臨済宗(りんざいしゅう)Rinzai school
京都市(きょうとし)Kyoto City北区(きたく)Kita-ku
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)
そして、応仁の乱(おうにん・の・らん)Ōnin Warによって幕府権力the power of the shogunateが衰えたweakenedのを契機に、五山(ござん)Five Mountainsの禅宗(ぜんしゅう)Zen Buddhismも衰え、代わって同じ臨済宗(りんざいしゅう)Rinzai schoolでありながら五山(ござん)Five Mountainsに属さない妙心寺(みょうしんじ)Myōshin-jiや大徳寺(だいとくじ)Daitoku-ji、それに曹洞宗(そうとうしゅう)Sōtō schoolの禅(ぜん)Zenが、在野の立場に立って林下(りんか)Rinka(the forest below)(禅寺のうち、在野の寺院を指す)(Among Zen temples, it refers to temples that are out of the field.)の禅(ぜん)Zenと言われ、庶民commonersや地方武士local
samuraiのなかに勢力をもって室町後期the latter half of the Muromachi periodに発展developedした。
The Onin War weakened the
power of the shogunate, and the Zen sects of the Gozan sects also declined.
Known as Rinka no Zen, it developed in the latter half of the Muromachi period,
gaining influence among commoners and local samurai.
後小松天皇(ごこまつ・てんのう)Emperor
Go-Komatsu
第100代天皇the 100th emperor(在位1382年~1412年)
北朝(ほくちょう)Northern
Court第6代天皇the sixth Emperor
後円融天皇(ごえんゆう・てんのう)Emperor
Go-En'yūの第一皇子the First son
北朝(ほくちょう)Northern
Court(持明院統(じみょういん・とう)Jimyōin-tō)
禅僧Zen monk一休宗純(いっきゅう・そうじゅん)Ikkyū Sōjunは後小松天皇(ごこまつ・てんのう)Emperor Go-Komatsuの落胤the illegitimate sonと伝わる。
一休宗純(いっきゅう・そうじゅん)Ikkyū Sōjun(1394~1481)
後小松天皇(ごこまつ・てんのう)Emperor
Go-Komatsuの落胤the illegitimate son
応仁の乱(おうにん・の・らん)Ōnin Warの頃、堺(さかい)Sakaiの町衆the townspeopleに庶民禅Zen for
the commonersを説いた大徳寺(だいとくじ)Daitoku-jiの一休宗純(いっきゅう・そうじゅん)Ikkyū Sōjun(1394~1481)はその代表である。
Ikkyu Sojun (1394-1481)
of Daitokuji Temple, who preached Zen to the commoners of Sakai during the Onin
War, is a representative example.
夢窓疎石(むそう・そせき)Musō Soseki(1275~1351)
臨済宗(りんざいしゅう)Rinzai school
天龍寺(てんりゅうじ)Tenryū-ji 臨済宗(りんざいしゅう)Rinzai school
京都市(きょうとし)Kyoto City右京区(うきょうく)Ukyō-ku嵯峨(さが)Saga
京都五山(きょうと・ござん)Kyoto Gozan
臨済宗(りんざいしゅう)Rinzai schoolは、特に幕府(ばくふ)Shogunate上層部the upper
echelonsと結びついてconnecting勢力を伸ばした。
The Rinzai sect, in
particular, expanded its influence by connecting with the upper echelons of the
bakufu.
足利尊氏(あしかが・たかうじ)Ashikaga
Takaujiは一山一寧(いっさん・いちねい)Issan Ichineiの弟子disciple夢窓疎石(むそう・そせき)Musō Soseki(1275~1351)に深く帰依(きえ)Refuge in Buddhismし、後醍醐天皇(ごだいご・てんのう)Emperor Go-Daigoの冥福を祈るpray for the repose of the soulため、1339年(暦応2年)から京都(きょうと)Kyotoに天龍寺(てんりゅうじ)造営工事construction
workをおこし、夢窓疎石(むそう・そせき)Musō Sosekiを開山(かいさん)Kaisan(創立者founder)とした。
Ashikaga Takauji became a
devotee of Muso Soseki (1275-1351), a disciple of Ichizan Ichinei, and in order
to pray for the repose of the soul of Emperor Godaigo, began construction work
on Tenryu-ji Temple in Kyoto in 1339 and established Muso Soseki.
安国寺(あんこくじ)Ankoku-ji 臨済宗(りんざいしゅう)Rinzai school
また足利尊氏(あしかが・たかうじ)Ashikaga Takaujiは、元弘の変(げんこう・の・へん)Genkō Incident以来の戦没者の霊the spirits of the war deadを慰めるcomfortため、諸国each provinceに一寺one temple・一塔one towerの臨済禅寺Rinzai Zen templesを建てた。
In addition, Takauji Ashikaga
built Rinzai Zen temples with one temple and one tower in each province to
comfort the spirits of the war dead since the Genko Incident.
これを安国寺(あんこくじ)Ankoku-ji・利生塔(りしょうとう)Rishotoと言う。
This is called Ankokuji
and Rishoto.
足利直義(あしかが・ただよし)Ashikaga Tadayoshi(1306~1352)
足利尊氏(あしかがたかうじ)Ashikaga
Takaujiの弟younger brother
また『夢中問答(むちゅう・もんどう)Muchū Mondō』は、夢窓疎石(むそう・そせき)Musō Sosekiが足利直義(あしかが・ただよし)Ashikaga Tadayoshiの問いに答えた法話集a collection of sermonsで、在家(ざいけ)zaikeの女性womenや仏道を志す者those who aspire to Buddhismのため禅(ぜん)Zenを易しく説いたexplains Zen in an easy-to-understand mannerものである。
In addition, "Dreaming
Conversation" is a collection of sermons in which Muso Soseki answers
questions asked by Ashikaga Tadayoshi, and explains Zen in an
easy-to-understand manner for lay women and those who aspire to Buddhism.
相国寺(しょうこくじ)Shōkoku-ji 臨済宗(りんざいしゅう)Rinzai school
京都市(きょうとし)Kyoto City上京区(かみぎょうく)Kamigyō-ku
夢窓疎石(むそう・そせき)Musō Soseki
京都五山(きょうと・ござん)Kyoto Gozan
春屋妙葩(しゅんおく・みょうは)Shun’oku
Myōha(1311~1388)
臨済宗(りんざいしゅう)Rinzai school
義堂周信(ぎどう・しゅうしん)Gidō Shūshin(1325~1388)
臨済宗(りんざいしゅう)Rinzai school
絶海中津(ぜっかい・ちゅうしん)Zekkai
Chūshin(1336~1405)
臨済宗(りんざいしゅう)Rinzai school
夢窓疎石(むそう・そせき)Musō Sosekiの門下disciplesからは優れた禅僧outstanding
Zen monksが多く出たが、彼らはいずれも幕府(ばくふ)Shogunateの政治顧問political advisorsや外交の補佐diplomatic assistants、あるいは詩文の分野poetry writersで活躍activeした。
Muso Soseki's disciples
produced many outstanding Zen monks, all of whom were active as political
advisors to the shogunate, diplomatic assistants, or poetry writers.
取り分け、足利義満(あしかが・よしみつ)Ashikaga Yoshimitsuの相国寺(しょうこくじ)Shōkoku-ji造営constructionに尽力contributedした春屋妙葩(しゅんおく・みょうは)Shun’oku Myōha(1311~1388)、詩文集collection of poems『空華日工集(くうげ・にっくしゅう)Kuge Nikkushū』で知られる義堂周信(ぎどう・しゅうしん)Gidō Shūshin(1325~1388)、それに絶海中津(ぜっかい・ちゅうしん)Zekkai Chūshin(1336~1405)らが有名である。
In particular, Haruya
Myoha (1311-1388), who contributed to the construction of Ashikaga Yoshimitsu's
Shokokuji Temple, Gido Shushin (1325-1388), known for his collection of poems
Kuugenickushu, and Zekkai Nakatsu. 1336-1405) are famous.
建仁寺(けんにんじ)Kennin-ji 臨済宗(りんざいしゅう)Rinzai school
京都市(きょうとし)Kyoto City東山区(ひがしやまく)Higashiyama-ku
京都五山(きょうと・ござん)Kyoto Gozan
鎌倉五山(かまくら・ござん)Kamakura Gozan
臨済宗(りんざいしゅう)Rinzai schoolに帰依(きえ)Refuge in Buddhismした足利義満(あしかが・よしみつ)Ashikaga Yoshimitsuは、将軍家菩提寺the family temple of the shogun familyとして花の御所(はな・の・ごしょ)Hana no Goshoの隣地に相国寺(しょうこくじ)Shōkoku-jiを造営し、次いで1386年(至徳3年)、京都(きょうと)Kyotoと鎌倉(かまくら)Kamakuraの禅寺Zen templesに五山の制(ござん・の・せい)Five Mountain Systemを整備し、さらに十刹の制(じっさつ・の・せい)Ten Monasteries Systemも整えて、主要な臨済禅寺Rinzai Zen templesを官寺化turned into an official templeして幕府(ばくふ)Shogunateの保護protection・統制controlのもとに置いた。
Ashikaga Yoshimitsu, a
devotee of the Rinzai sect of Buddhism, built Shokokuji Temple next to Hananogosho
as the family temple of the shogun family. Rinzai Zen-ji Temple was turned into
an official temple and placed under the protection and control of the shogunate.
こうして室町時代(むろまち・じだい)Muromachi periodの臨済宗(りんざいしゅう)Rinzai schoolの大勢は、座禅(ざぜん)Zazen(seated meditation)や公案(こうあん)Koanにふける禅(ぜん)Zen本来の姿original formを失い、幕府(ばくふ)Shogunateの支配体制the ruling systemの一環part ofたる地位positionを占めるようになった。
In this way, the majority
of the Rinzai sect in the Muromachi period lost its original form of Zen,
indulging in zazen and koan, and came to occupy a position as part of the
ruling system of the shogunate.
東福寺(とうふくじ)Tōfuku-ji 臨済宗(りんざいしゅう)Rinzai school
京都市(きょうとし)Kyoto City東山区(ひがしやまく)Higashiyama-ku
京都五山(きょうと・ござん)Kyoto Gozan
五山・十刹の制(ござん・じっさつ・の・せい)Five
Mountains and Ten Monasteries Systemは宋(そう)the Song Dynastyの禅寺の制Zen
temple systemを移入introducedしたもので、日本Japanでは鎌倉時代(かまくら・じだい)Kamakura periodに始まる。
The Gozan/Jissatsu system
was introduced from the Zen temple system of the Song dynasty, and began in
Japan in the Kamakura period.
もっとも、指定される寺院designated templesやその順位their ranksにはしばしば移動changedがあり、確立establishedしたのは足利義満(あしかが・よしみつ)Ashikaga Yoshimitsuによる1386年(至徳3年)のことである。
However, the designated
temples and their ranks often changed, and they were established in 1386 by
Yoshimitsu ASHIKAGA.
万寿寺(まんじゅじ)Manju-ji 臨済宗(りんざいしゅう)Rinzai school
京都市(きょうとし)Kyoto City東山区(ひがしやまく)Higashiyama-ku
京都五山(きょうと・ござん)Kyoto Gozan
五山(ござん)Five Mountainsとは、はじめは禅宗(ぜんしゅう)Zen Buddhismの五大官寺Five Great Official Templesの意であったが、ここでは禅寺の最高の寺格the highest rank of Zen temples、十刹(じっさつ)Ten Monasteriesはそれに次ぐ寺格the second rank of Zen templesを意味する。
Gozan originally meant
the Five Great Official Temples of Zen Buddhism, but here Jissatsu, the highest
rank of Zen temples, means the second rank.
従って、5か寺または10か寺と限らない。
Therefore, it is not
limited to 5 temples or 10 temples.
建長寺(けんちょうじ)Kenchō-ji 臨済宗(りんざいしゅう)Rinzai school
鎌倉市(かまくらし)Kamakura City山ノ内(やまのうち)Yamanouchi
蘭渓道隆(らんけい・どうりゅう)Rankei Dōryū
鎌倉五山(かまくら・ござん)Kamakura Gozan
足利義満(あしかが・よしみつ)Ashikaga
Yoshimitsuは南禅寺(なんぜんじ)Nanzen-jiを五山(ござん)Five Mountainsの上に置き、
Ashikaga Yoshimitsu
placed Nanzenji on top of the five mountains,
京都五山(きょうと・ござん)Kyoto Gozanを天龍寺(てんりゅうじ)Tenryū-ji・相国寺(しょうこくじ)Shōkoku-ji・建仁寺(けんにんじ)Kennin-ji・東福寺(とうふくじ)Tōfuku-ji・万寿寺(まんじゅじ)Manju-ji、
Tenryu-ji Temple,
Shokoku-ji Temple, Kennin-ji Temple, Tofukuji Temple, Manju-ji Temple,
鎌倉五山(かまくら・ござん)Kamakura Gozanを建長寺(けんちょうじ)Kenchō-ji・円覚寺(えんがくじ)Engaku-ji・寿福寺(じゅふくじ)Jufuku-ji・浄智寺(じょうちじ)・浄妙寺(じょうみょうじ)と定めた。
Kenchoji, Engakuji,
Jufukuji, Jochiji, and Jyomyoji are the five Kamakura Gozan.
円覚寺(えんがくじ)Engaku-ji 臨済宗(りんざいしゅう)Rinzai school
鎌倉市(かまくらし)Kamakura City山ノ内(やまのうち)Yamanouchi
宋(そう)the Song Dynasty 無学祖元(むがく・そげん)Mugaku Sogen
鎌倉五山(かまくら・ござん)Kamakura Gozan
また足利義満(あしかが・よしみつ)Ashikaga Yoshimitsuは僧録の制(そうろく・の・せい)soroku systemを定め、春屋妙葩(しゅんおく・みょうは)Shun’oku Myōhaを初代の僧録司(そうろくし)sorokushiに任命appointedし、将軍直属として、五山・十刹(ござん・じっさつ)Five Mountains and Ten Monasteriesの住持任免appoint
and dismiss the chief priestや寺領管理manage the temple territoryを行わせたので、臨済宗(りんざいしゅう)Rinzai schoolのうち五山・十刹(ござん・じっさつ)Five Mountains and Ten Monasteriesの諸寺each templeは、官寺化converted
into government templesした。
Yoshimitsu Ashikaga established
the soroku system and appointed Myoha Haruya as the first sorokushi, reporting
directly to the shogun and having him appoint and dismiss the chief priest of
the Gozan and Jissetsu temples, as well as manage the temple territory.
Jissetsu temples were converted into government temples.
寿福寺(じゅふくじ)Jufuku-ji 臨済宗(りんざいしゅう)Rinzai school
鎌倉市(かまくらし)Kamakura City扇ヶ谷(おうぎがやつ)Ōgigayatsu
栄西(えいさい)Eisai(1141~1215)
鎌倉五山(かまくら・ござん)Kamakura Gozan
ここに五山(ござん)Five Mountainsの禅僧Zen monksが、室町幕府(むろまち・ばくふ)Muromachi shogunateの政治・外交上の顧問political and diplomatic advisorsとして活躍play
active rolesする素地groundworkが作られた。
This laid the groundwork
for Zen monks from the Gozan to play active roles as political and diplomatic
advisors to the Muromachi Shogunate.
中厳円月(ちゅうがん・えんげつ)Chūgan
Engetsu
岐陽方秀(きよう・ほうしゅう)Kiyou Hoshu
禅(ぜん)Zen本来の精神鍛錬the original mental trainingを失った五山(ござん)Five Mountainsの禅僧Zen monksは、室町時代(むろまち・じだい)Muromachi
periodには学問や文学の面で活躍active in academics and literatureした。
The Zen monks of the
Gozan, who had lost the original mental training of Zen, were active in academics
and literature during the Muromachi period.
鎌倉時代(かまくら・じだい)Kamakura periodにわが国に伝えられた宋学(そうがく)The study of the Song Dynasty(朱子学(しゅしがく)Cheng–Zhu school)は、五山(ござん)Five Mountainsの禅僧Zen monksに引き継がれ、五山(ござん)Five Mountainsは室町期Muromachi periodの宋学(そうがく)The study of the Song Dynasty(朱子学(しゅしがく)Cheng–Zhu school)の中心となり、中厳円月(ちゅうがん・えんげつ)Chūgan Engetsu・義堂周信(ぎどう・しゅうしん)Gidō Shūshin・岐陽方秀(きよう・ほうしゅう)Kiyou Hoshuら多くの学僧learned monksが現れ、近世朱子学勃興the rise of modern Neo-Confucianismの源流sourceとなった。
The study of Song dynasty
(Shushigaku) introduced to Japan in the Kamakura period was passed on to the
Zen priests of the Five Mountains. Hoshu) and many learned monks appeared, and
became the source of the rise of modern Neo-Confucianism.
五山文学(ござん・ぶんがく)Literature of
the Five Mountains
また五山(ござん)Five Mountainsの禅僧Zen monksの間に漢詩文Chinese poetryが流行became popularし、五山文学(ござん・ぶんがく)Literature of the Five Mountainsと呼ばれた。
In addition, Chinese
poetry became popular among the Zen monks of the Gozan, and it was called Gozan
literature.
五山文学(ござん・ぶんがく)Literature of
the Five Mountainsは足利義満(あしかが・よしみつ)Ashikaga Yoshimitsuの頃、義堂周信(ぎどう・しゅうしん)Gidō Shūshinや絶海中津(ぜっかい・ちゅうしん)Zekkai Chūshinが出て全盛期its peakを迎え、その後衰えながらも戦国時代(せんごく・じだい)Sengoku period(Warring
States period)まで持続し、この間に多くの詩文僧poetic priestsが輩出した。
Gozan Bungaku reached its
peak around the time of Ashikaga Yoshimitsu, with Gido Shushin and Zekkai
Nakatsu appearing, and although it declined thereafter, it continued until the
Warring States period, during which many poetic priests emerged.
また五山(ござん)Five Mountainsからは、禅の経典Zen scripturesや儒書Confucian books・詩文poetry・辞典dictionariesなどが盛んに出版actively publishedされて五山版(ござんばん)the Gozan Editionと呼ばれ、漢詩文Chinese poetryや儒学Confucianismなど中国文化Chinese cultureの輸入importに貢献contributedした。
In addition, from Gozan,
Zen scriptures, Confucian books, poetry, dictionaries, etc., were actively
published and called the Gozan Edition, which contributed to the import of
Chinese culture such as Chinese poetry and Confucianism.
醍醐寺(だいごじ)Daigo-ji 真言宗(しんごんしゅう)Shingon Buddhism
京都市(きょうとし)Kyoto City伏見区(ふしみく)Fushimi-ku
鎌倉新仏教の発展
Development of Kamakura
New Buddhism
奈良仏教Nara Buddhism・平安仏教Heian
Buddhismは保護者protectorsであった公家の没落the fall of court nobles、経済的基盤economic foundationであった荘園制の解体the dissolution of the manor system、それに土一揆(どいっき)Do Ikki(uprising)と戦乱warによって衰えてdeclinedいった。
Nara Buddhism and Heian
Buddhism declined due to the fall of court nobles who were their protectors,
the dissolution of the manor system that was their economic foundation, and the
tsuchi ikki and war.
室町期Muromachi
periodの旧仏教系僧侶former Buddhist monksの活躍では、満済(まんさい)Mansaiと真盛(しんぜい)Shinzeiが注目される程度である。
Among the activities of
former Buddhist monks in the Muromachi period, only Mansai and Shinsei have
been noted.
満済(まんさい)Mansai 真言宗(しんごんしゅう)Shingon Buddhism
満済(まんさい)Mansaiは真言宗(しんごんしゅう)Shingon Buddhism醍醐寺(だいごじ)Daigo-jiの僧monkで、足利義満(あしかが・よしみつ)Ashikaga Yoshimitsuの帰依(きえ)Refuge in Buddhismを得て幕政the shogunate governmentにも参画participatedし権勢を振るったwielded power。
Mansai was a monk at
Daigoji Temple of the Shingon sect, and with the faith of Yoshimitsu Ashikaga, he
participated in the shogunate government and wielded power.
『満済准后日記(まんさい・じゅごう・にっき)Mansai Jugo Nikki』は、室町時代初期the early Muromachi periodの重要importantな政治史料political historical materialである。
"Mansai Jugo
Nikki" is an important political historical material in the early
Muromachi period.
真盛(しんぜい)Shinzei 天台宗(てんだいしゅう)Tendai School
真盛(しんぜい)Shinzeiは天台宗(てんだいしゅう)Tendai Schoolの僧monkで、天台(てんだい)Tiantaiの戒律the preceptsに念仏(ねんぶつ)Nembutsuを加え、応仁の乱(おうにん・の・らん)Ōnin Warの頃、京都(きょうと)Kyotoで布教spread the teachingsして公家court nobles・武家samurai families・庶民ordinary peopleに帰依者devoteesを得て天台宗(てんだいしゅう)Tendai Schoolの庶民化popularizeに努めた。
Shinsei was a monk of the
Tendai sect who added nenbutsu (Buddhist invocation) to the precepts of the
Tendai sect, and around the time of the Onin War, he spread the teachings in
Kyoto, gaining devotees among court nobles, samurai families, and ordinary people,
and worked to popularize the Tendai sect.
法然(ほうねん)Hōnen
浄土宗(じょうどしゅう)Jōdo-shū(The Pure Land School)
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)
代わって発展developedしたのは鎌倉新仏教Kamakura New Buddhism各派the schoolsであった。
Instead, the schools of
Kamakura New Buddhism developed.
例えば浄土宗(じょうどしゅう)Jōdo-shū(The Pure Land School)は、朝廷the
Imperial Courtとの結びつきを強めながら京都(きょうと)Kyotoのほか九州(きゅうしゅう)Kyushu regionや関東(かんとう)Kantō regionで教線を伸ばしextended its teaching、また時宗(じしゅう)Ji-shūはこの時代に大いに盛んで、動乱の時代を戦うfighting in the turbulent times武士層the samurai classに受け入れられgaining acceptance、また芸能者the performing artsのなかに浸透permeateしていく傾向tendingが目立った。
For example, the Jodo
sect of Buddhism, while strengthening its ties with the Imperial Court,
extended its teaching in Kyushu and the Kanto region in addition to Kyoto,
while the Jishu sect was very popular during this period, gaining acceptance
among the samurai class who were fighting in the turbulent times, and tending
to permeate the performing arts.
親鸞(しんらん)Shinran(1173~1262)
浄土真宗(じょうど・しんしゅう)Jōdo Shinshū(The True Essence of the Pure Land Teaching)
覚如(かくにょ)Kakunyo(1270~1351)
本願寺(ほんがんじ)Hongan-ji 西本願寺(にしほんがんじ)Nishi Hongan-ji
京都市(きょうとし)Kyoto City下京区(しもぎょうく)Shimogyō-ku
浄土真宗(じょうど・しんしゅう)Jōdo Shinshū(The True Essence of the Pure Land Teaching)(真宗(しんしゅう)Shinshū)(一向宗(いっこうしゅう)Ikkō-shū(single-minded school))は、覚如(かくにょ)Kakunyo(1270~1351)の頃親鸞(しんらん)Shinranの廟所(びょうしょ)mausoleumをもとにして京都(きょうと)Kyotoの大谷(おおたに)Otaniに本願寺(ほんがんじ)Hongan-jiが創建foundedされたが、専修寺派(せんじゅじは)Senju-ji school(三重県専修寺)・仏光寺派(ぶっこうじは)Bukkō-ji school(京都府仏光寺)など各派が分立separatedして室町前期the early Muromachi periodまでは宗勢the religious powerは微力weakであった。
The Jodo Shinshu sect
(Ikko sect) founded Hongan-ji Temple in Otani, Kyoto, based on Shinran's
mausoleum around the time of Kakunyo (1270-1351). Shuji) and the Bukkoji school
(Bukkoji, Kyoto Prefecture) were separated, and until the early Muromachi
period, the religious power was weak.
蓮如(れんにょ)Rennyo(1415~1499)
しかし応仁の乱(おうにん・の・らん)Ōnin Warの頃、本願寺派(ほんがんじは)Hongwanji-haに蓮如(れんにょ)Rennyo(1415~1499)が出て盛んに親鸞(しんらん)Shinranの尊崇reverenceを説いてpreached自派の権威を高めraising the
authority of his sect、多数の「御文(おふみ)Ofumi」(御文章(ごぶんしょう)Gobunsho)を書いて信仰の核心the core of his faithを平易な言葉plain languageで伝えconvey、北陸(ほくりく)Hokuriku region・東海(とうかい)Tōkai region・畿内(きない)Capital Regionで精力的に布教actively preachingし、各地various placesで惣村(そうそん)Sosonを門徒化became a discipleしたので宗勢the religious powerが急に伸びたgrew rapidly。
However, around the time
of the Onin War, Rennyo (1415-1499) appeared in the Hongan-ji sect, and he
actively preached the reverence of Shinran, raising the authority of his sect.
Soson became a disciple, and the sect's power grew rapidly.
He wrote many 'Ofumi'
(Gobunsho) to convey the core of his faith in plain language, actively
preaching in the Hokuriku, Tokai, and Kinai regions, and sent out sosons in
various places. ) became a follower, so the sect's power grew rapidly.
石山本願寺(いしやま・ほんがんじ)Ishiyama
Hongan-ji
蓮如(れんにょ)Rennyo(1415~1499)
真宗門徒the followers
of the Shinshuには農民farmersや商工人merchants and industrialistsや国人(こくじん)Kokujinが多く、蓮如(れんにょ)Rennyoが建てた越前(えちぜん)Echizen Province(福井県(ふくいけん)Fukui Prefecture)の吉崎御坊(よしざき・ごぼう)Yoshizaki-gobō、京都(きょうと)Kyotoの山科本願寺(やましな・ほんがんじ)Yamashina Hongan-ji、大坂(おおさか)Osakaの石山御坊(いしやま・ごぼう)Ishiyama Gobo(のち石山本願寺(いしやま・ほんがんじ)Ishiyama Hongan-ji)は、その地方の門徒の中心the centers of followers in each regionとなって栄えた。
Many of the followers of
the Shinshu sect were farmers, merchants, and industrialists, and the Yoshizaki
Gobo in Echizen, built by Rennyo, the Yamashina Hongan-ji Temple in Kyoto, and
the Ishiyama Gobo (later Ishiyama Hongan-ji Temple) in Osaka, flourished as the
centers of followers in each region.
地方の末寺the branch temples
in the provincesには、坊主(ぼうず)the priestsを中心に門徒the followersによる組(くみ)Kumi・講(こう)Koが組織organizedされ、戦国時代(せんごく・じだい)Sengoku
period(Warring
States period)にかけて各地various
placesで一向一揆(いっこう・いっき)Ikkō-ikki(Ikkō-shū Uprising)を起こしたcaused。
At the branch temples in
the provinces, Kumi and Ko were organized by the followers, centering on the
priests, and they caused ikko ikki in various places until the Sengoku period.
蓮如(れんにょ)Rennyo(1415~1499)
応仁の乱(おうにん・の・らん)Ōnin War直前、京都(きょうと)Kyoto大谷(おおたに)Otaniの本願寺(ほんがんじ)Hongan-jiが比叡山(ひえいざん)Mount Hiei山徒mountaineersに焼き討ちset on
fireされると、蓮如(れんにょ)Rennyoは地方布教missionary missionに旅立った。
Just before the Onin War,
Hongan-ji Temple in Otani, Kyoto was set on fire by mountaineers on Mt. Hiei.
Rennyo set off on a
missionary mission.
近江(おうみ)Omi Province(滋賀県Shiga Prefecture)から北陸(ほくりく)Hokuriku regionに向かい、越前(えちぜん)Echizen Province(福井県(ふくいけん)Fukui Prefecture)の吉崎御坊(よしざき・ごぼう)Yoshizaki-gobōに留まり北陸一帯throughout the Hokuriku regionに布教preachingし、さらに足跡footprintsは東海(とうかい)Tōkai region・畿内(きない)Capital Region・紀伊(きい)Kii Province(和歌山県Wakayama Prefecture、三重県Mie Prefecture)に及んだ。
From Omi, he headed for
Hokuriku, staying at Yoshizaki Gobo in Echizen and preaching throughout the
Hokuriku region, and his footprints extended to the Tokai, Kinai, and Kii
regions.
この布教propagationによって、本願寺(ほんがんじ)Hongan-jiは諸国農村farming villages around the countryに基盤を置くbased全国的規模の教団nationwide religious organizationとなり、各地various
placesで一向一揆(いっこう・いっき)Ikkō-ikki(Ikkō-shū Uprising)さえ起こるようになった。
As a result of this
propagation, Hongan-ji Temple became a nationwide religious organization based in
farming villages around the country, and even ikko ikki began to occur in
various places.
山科本願寺(やましな・ほんがんじ)Yamashina
Hongan-ji
応仁の乱(おうにん・の・らん)Ōnin War後、帰洛returned
to Kyotoした彼は、山科本願寺(やましな・ほんがんじ)Yamashina Hongan-jiを建立builtした。
After the Onin War, he
returned to Kyoto and built Yamashina Hongan-ji Temple.
寺内町(じないまち)temple townができ、諸国all
over the countryから群衆crowds of peopleが参詣visited the templeしてきて大変な賑わいgreat bustleを示した。
A temple town was
established, and crowds of people from all over the country visited the temple,
showing great bustle.
蓮如(れんにょ)Rennyoが念仏(ねんぶつ)Nembutsuについて書き残した消息newsは、農民farmers・国人(こくじん)localsに理解understandできるよう仮名文の平易な文章simple sentences in kanaで記され、のち御文(おふみ)Ofumi(御文章(ごぶんしょう)Gobunsho)としてまとめられた。
The news that Rennyo left
behind regarding Nenbutsu was written in simple sentences in kana so that
farmers and locals could understand it, and later compiled it as Ofumi
(Gobunsho).
専修寺(せんじゅじ)Senju-ji
専修寺(せんじゅじ)Senju-ji
下野国(しもつけのくに)Shimotsuke
Province高田(たかだ)(栃木県Tochigi Prefecture芳賀郡二宮町高田)の親鸞(しんらん)Shinranの遺跡ruinsに、門弟disciple真仏(しんぶつ)Shinbutsuが建てた真宗高田派(しんしゅう・たかだは)Takada school of Shinshu Buddhismの本山(ほんざん)head temple。
The head temple of the
Takada school of Shinshu Buddhism built by Shinbutsu, a disciple of Shinran, in
the ruins of Shinran in Takada, Shimotsuke-no-kuni (Takada, Ninomiya-cho,
Haga-gun, Tochigi Prefecture).
応仁の乱(おうにん・の・らん)Ōnin War直前の頃、真慧(しんね)Shinneによって伊勢(いせ)Ise Province一身田(いしんでん)Isshinden(三重県(みえけん)Mie Prefecture津市(つし)Tsu City)に移建され、本願寺派(ほんがんじは)Hongwanji-haと対抗した。
Just before the Onin War,
Shinne moved the temple to Ise-Isshinden (Tsu City, Mie Prefecture) to compete
with the Hongan-ji sect.
一向一揆(いっこう・いっき)Ikkō-ikki(Ikkō-shū Uprising)
一向一揆(いっこう・いっき)Ikkō-ikki
守護大名(しゅご・だいみょう)Shugo-daimyōあるいは戦国大名(せんごく・だいみょう)Sengoku-Daimyōが強力more powerfulになってくると、その支配ruleに対して、一向宗(いっこうしゅう)Ikkō-shū(single-minded school)(浄土真宗(じょうど・しんしゅう)Jōdo Shinshū(The True Essence of the
Pure Land Teaching))の勢力の強い地域では、本願寺(ほんがんじ)Hongan-jiの末寺the branch templesの坊主(ぼうず)the monksや国人(こくじん)Kokujin・農民門徒peasant followersが団結unitedして抵抗し、また一揆(いっき)Ikki(Uprising)を起こしてこれと戦った。
When the Shugo daimyo or
Sengoku daimyo became more powerful, in areas where the Ikko sect (Jodo Shinshu
sect) was strong, the monks of the branch temples of Hongan-ji Temple, Kokujin,
and peasant followers united to fight against their rule.
信心faithのための組(くみ)Kumiや講(こう)Koが、一揆(いっき)Ikki(Uprising)の時はそのまま一揆(いっき)Ikki(Uprising)の組織organizationとなり、信仰の裏付けbecause of their faithで団結心sense of unityも強く死を恐れなかったdid not fear deathので、一揆(いっき)Ikki(Uprising)の力powerは特に強かった。
The kumi and ko for faith
became the organization of the uprising, and the power of the uprising was
particularly strong because they had a strong sense of unity and did not fear
death because of their faith.
これを一向一揆(いっこう・いっき)Ikkō-ikki(Ikkō-shū Uprising)と言うが、一揆(いっき)Ikki(Uprising)と大名(だいみょう)Daimyoの戦いbattleは、農村の支配control of farming villagesをめぐる戦いbattleであった。
This is called Ikko Ikki,
and the battle between the ikko ikki and the daimyo was a battle for control of
farming villages.
富樫政親(とがし・まさちか)Togashi
Masachika(1455~1488)
応仁の乱(おうにん・の・らん)Ōnin Warの頃、本願寺(ほんがんじ)Hongan-jiの蓮如(れんにょ)Rennyoが盛んに北陸(ほくりく)Hokuriku regionで布教propagated his religionし宗勢the religious powerを飛躍的に発展rapidly developedさせたため、大規模な一向一揆(いっこう・いっき)Ikkō-ikki(Ikkō-shū Uprising)ははじめ北陸(ほくりく)Hokuriku regionで起こった。
Around the time of the Onin
War, Rennyo of Hongan-ji Temple actively propagated his religion in the
Hokuriku region and rapidly developed the sect.
特に加賀の一向一揆(かがの・いっこう・いっき)Kaga Rebellionは、1488年(長享2年)に守護(しゅご)Shugoの富樫政親(とがし・まさちか)Togashi Masachika(1455~1488)を敗死killedさせ、以後1世紀余り、加賀国(かがの・くに)Kaga Province(石川県(いしかわけん)Ishikawa
Prefecture南部)は名目的な守護(しゅご)Shugoはいたが実態は本願寺(ほんがんじ)Hongan-jiの領国territoryのようになり、「百姓ノ持チタル国Province of peasants」と評せられて一向宗(いっこうしゅう)Ikkō-shū(single-minded school)門徒the
followers・坊主(ぼうず)the monksによる自治支配governed autonomouslyが行われた。
In 1488, the Kaga Ikko
Ikki in particular killed the shugo, Togashi Masachika (1455-1488), and for
more than a century after that, Kaga Province had a nominal shugo, but in
reality it became like the territory of Hongan-ji Temple. Regarded as a
country, it was governed autonomously by the followers of the Ikko sect, the
monks.
一向一揆(いっこう・いっき)Ikkō-ikki(Ikkō-shū Uprising)
一向一揆(いっこういっき)Ikkō-ikki(Ikkō-shū Uprising)はその後、北陸一帯throughout the Hokuriku region・畿内(きない)Capital Region・三河(みかわ)Mikawa Province(愛知県(あいちけん)Aichi Prefecture東半部)・尾張(おわり)Owari Province(愛知県(あいちけん)Aichi Prefecture西部)・紀伊(きい)Kii Province(和歌山県Wakayama
Prefecture、三重県Mie Prefecture)などの諸国でも起こり、守護大名(しゅご・だいみょう)Shugo-daimyōや戦国大名(せんごく・だいみょう)Sengoku-Daimyōと戦った。
After that, Ikko Ikki
occurred in the Hokuriku region, Kinai, Mikawa, Owari, Kii, and other countries,
and fought against Shugo Daimyo and Sengoku Daimyo.
蓮如(れんにょ)Rennyoの頃の一向一揆(いっこう・いっき)Ikkō-ikki(Ikkō-shū Uprising)は、蓮如(れんにょ)Rennyo自身が教団の平和的発展develop peacefullyを望んでむしろ門徒の一揆を押さえようとしたtried to suppress the uprising of his followersが、戦国時代(せんごくじだい)Sengoku period(Warring
States period)の1532年(天文1年)からは、本願寺(ほんがんじ)Hongan-ji法主(ほっす)the head priest(住職のこと)が指令して蜂起させるordered the rebellion to riseようになり、それだけ規模the scale of the uprisingも強大となり、各地で戦国大名(せんごく・だいみょう)Sengoku-Daimyōと激しく衝突violently collidedした。
In the Ikko Ikki around
the time of Rennyo, Rennyo himself wanted the sect to develop peacefully and
rather tried to suppress the uprising of his followers, but from 1532 (Tenbun 1)
during the Warring States period, the head priest of Hongan-ji Temple ordered
the rebellion to rise, and the scale of the uprising grew to that extent, and
Sengoku daimyo (feudal lords) spread throughout the country. ) and violently
collided.
石山本願寺一揆(いしやま・ほんがんじ・いっき)
1563年(永禄6年)の三河一向一揆(みかわ・いっこう・いっき)Mikawa Ikko Ikkiは、徳川家康(とくがわ・いえやす)Tokugawa Ieyasuを一時は危機に陥れるplunge into crisisほどであった。
The Mikawa Ikko Ikki in
1563 (Eiroku 6) was enough to plunge Ieyasu Tokugawa into crisis for a time.
また織田信長(おだ・のぶなが)Oda Nobunagaの全国統一unified the countryに当たって、1570年(元亀1年)から石山本願寺一揆(いしやま・ほんがんじ・いっき)Ishiyama Hongan-ji Ikkiが諸国various provincesで激しく抵抗violently resistedしたが、1580年(天正8年)に織田信長(おだ・のぶなが)Oda Nobunagaの前に屈服surrenderedし、以後一向一揆(いっこう・いっき)Ikkō-ikki(Ikkō-shū Uprising)は姿を消したdisappeared。
In addition, when Oda
Nobunaga unified the country, the Ishiyama Hongan-ji Ikki violently resisted in
various provinces from 1570 (Genki 1), but in 1580 (Tensho 8), he surrendered
to Nobunaga Oda, and the Ikko Ikki disappeared after that.
日蓮(にちれん)Nichiren(1222~1282)
日蓮宗(にちれんしゅう)Nichiren-shū(法華宗(ほっけしゅう)Hokke-shū)
日像(にちぞう)Nichizō(1269~1342)
妙顕寺(みょうけんじ)Myoken-ji
京都市(きょうとし)Kyoto City上京区(かみぎょうく)Kamigyō-ku
鎌倉時代の末the end of
the Kamakura period、日蓮(にちれん)Nichirenの弟子disciple日像(にちぞう)Nichizō(1269~1342)は初めて京都(きょうと)Kyotoで日蓮(にちれん)Nichirenの教えteachingsを広めたspread。
At the end of the Kamakura
period, Nichiren's disciple Nichizo (1269-1342) first spread Nichiren's
teachings in Kyoto.
教義doctrineが商人merchants・職人craftsmenの活動activitiesを肯定affirmsすることから、多くの町衆信者townspeople
believersを得て新興勢力a new powerを形成formedした。
Since the doctrine
affirms the activities of merchants and craftsmen, it gained many townspeople
believers and formed a new power.
諸宗various sectsの圧迫pressureで三度three
times洛中(らくちゅう)Rakuchuを追放expelledされたが、妙顕寺(みょうけんじ)Myoken-jiの開山(かいさん)Kaisan(創立者founder)となった。
He was expelled from
Rakuchu three times under pressure from various sects, but became the founder
of Myoken-ji Temple.
足利義教(あしかが・よしのり)Ashikaga Yoshinori(在職1429~1441)
室町幕府(むろまちばくふ)Muromachi
shogunate第六代征夷大将軍(せいいたいしょうぐん)the sixth Sei-i Taishōgun
日親(にっしん)Nisshin(1407~1488)
また1440年に日親(にっしん)Nisshin(1407~1488)は『立正治国論(りっしょう・ちこくろん)Rissho Chikoku Ron』を著して第六代将軍the sixth Shogun足利義教(あしかが・よしのり)Ashikaga Yoshinoriに諫言(かんげん)admonishedし、投獄imprisoned・拷問torturedを受けたが屈しなかった。
In 1440, Nisshin
(1407-1488) wrote "Rissho Chikoku Ron" (Rissho Chikoku Ron) and
admonished the 6th Shogun Ashikaga Yoshinori.
He admonished Yoshinori
ASHIKAGA and was imprisoned and tortured, but he did not give in.
本法寺(ほんぽうじ)Honpō-ji
京都市(きょうとし)Kyoto City上京区(かみぎょうく)Kamigyō-ku
京都(きょうと)Kyoto本法寺(ほんぽうじ)Honpō-jiをはじめ30余寺more than 30 templesを開創(かいそう)foundedし、折伏(しゃくぶく)Shakubuku(break and subdue)の伝道(でんどう)preachedを京都(きょうと)Kyoto・九州Kyushu・中国Chugoku・畿内(きない)Capital Region・東海Tokai・関東Kantoで行った。
He founded more than 30
temples, including Kyoto Honpo-ji Temple, and preached shakubuku in Kyoto,
Kyushu, Chugoku, Kinai, Tokai, and Kanto.
こうして、戦国時代(せんごく・じだい)Sengoku period(Warring
States period)の京都(きょうと)Kyotoは「題目(だいもく)Daimoku(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))の巷(ちまた)the
streets」と言われるようになり、京都(きょうと)Kyotoの町衆信徒the believers of the townspeopleによる法華一揆(ほっけ・いっき)Hokke Ikkiが起こるようになった。
Thus, during the Sengoku
period, Kyoto came to be called 'Daimoku' (the streets of Nam-myoho-renge-kyo),
and the Hokke-Ikki (Hokkaido uprising) began to occur among the believers of
the townspeople of Kyoto.
日親(にっしん)Nisshin(1407~1488)
日親(にっしん)Nisshin
彼の生涯lifeは、ほとんど伝道の旅missionary journeysに明け暮れた。
Most of his life was
devoted to missionary journeys.
京都(きょうと)Kyotoを中心に東in the
eastは房総(ぼうそう)Bōsō・奥羽(おうう)Ou(東北地方(とうほくちほう)Tōhoku region)まで、西in the westは山陽道(さんようどう)Sanyodo・山陰道(さんいんどう)Sanindoを通って肥前(ひぜん)Hizen
Province(佐賀県(さがけん)Saga Prefecture、長崎県Nagasaki
Prefecture)まで、このルートを何度となく往復made many round trips on this routeして、各地various
placesに合計数十の寺を建てたbuilt a total of dozens of temples。
From Kyoto to Boso and Ou
in the east, to Hizen via Sanyo-do and Sanin-do in the west, he made many round
trips on this route and built a total of dozens of temples in various places.
しかもその伝道evangelismは、他宗other sectsと宗論(しゅうろん)arguingし折伏(しゃくぶく)Shakubuku(break and subdue)するという戦闘的combativeなものであった。
Moreover, the evangelism
was combative, arguing with other sects and shakubuku.
また日親(にっしん)Nisshin(1407~1488)は幕府(ばくふ)Shogunateに対し、日蓮宗(にちれんしゅう)Nichiren-shū(法華宗(ほっけしゅう)Hokke-shū)に改宗(かいしゅう)Religious conversionするよう度々意見書written opinionsを出した。
In addition, Nisshin
frequently submitted written opinions to the bakufu asking them to convert to
the Nichiren sect (the Hokke sect).
その意見書opinionsの一つが『立正治国論(りっしょう・ちこく・ろん)Rissho Chikoku Ron』である。
One of his opinions is
"Risshochikokuron".
「鍋かむりの日親(にっしん)Nabekamuri's Nisshin」
幕府(ばくふ)Shogunateは日親(にっしん)Nisshinを獄に投じimprisoned、逆に改宗(かいしゅう)Religious conversionを迫り拷問torturedを加えたが、日親(にっしん)Nisshinは屈せず題目(だいもく)Daimoku(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))を唱えた。
The shogunate imprisoned
Nisshin and forced him to convert and tortured him.
さらに打つ、蹴る、次いで耳を切り鼻をそぎ、口から水を注ぎ込み、舌を切り、最後には真赤に焼いた鍋(なべ)a red-hot panを顔にかぶせたが、それでも日親(にっしん)Nisshinは屈しなかった。
He was beaten, kicked,
then cut off his ears, shaved his nose, poured water into his mouth, cut his
tongue, and finally covered his face with a red-hot pan, but Nisshin did not
give in.
幕府(ばくふ)Shogunateも不気味に感じて釈放したが、日親(にっしん)Nisshinの容貌は二目と見られず、言葉は赤子のように意味不明であったが、人々は彼を権力に抵抗した英雄として「鍋かむりの日親(にっしん)Nabekamuri's
Nisshin」と呼んだ。
The shogunate also felt
eerie and released him, but Nisshin's appearance could not be overlooked, and
his words were as incomprehensible as a baby's, but people called him
'Nabekamuri's Nisshin' as a hero who resisted power.
法華一揆(ほっけ・いっき)Hokke Ikki
京都(きょうと)Kyotoの町衆信徒The
townsfolk believersは、日蓮宗(にちれんしゅう)Nichiren-shū(法華宗(ほっけしゅう)Hokke-shū)の寺院templesや僧侶priestsの指導guidanceのもと、1532年(天文1年)から京都(きょうと)Kyotoを襲撃attackedしてくる土一揆(ど・いっき)Do Ikki(uprising)や一向一揆(いっこう・いっき)Ikkō-ikki(Ikkō-shū Uprising)に対して、彼らの町townsや生活livesをその戦禍the
ravages of warから自衛protectするため、団結して戦ったunited and fought。
The townsfolk believers
in Kyoto, under the guidance of the temples and priests of the Nichiren sect
(Hokkake sect), united and fought against the Doikki and Ikko Ikki attacks that
attacked Kyoto from 1532 (Tenbun 1) in order to protect their towns and lives
from the ravages of war.
これを法華一揆(ほっけ・いっき)Hokke Ikkiと言う。
This is called Hokke Ikki.
土一揆(ど・いっき)Do Ikki(uprising)は、寺社temples and shrines・土倉(どそう)(どくら)warehouses・酒屋(さかや)liquor storesを主な襲撃目標main targetsとしたが、放火arsonや略奪lootingに伴う一般町衆General townspeopleの被害は大きくgreat damage、しかも幕府(ばくふ)Shogunateの権威authorityは失墜し侍所(さむらいどころ)Samurai-dokoro(Board
of Retainers)も有名無実namelessであったから、町衆townspeopleは自らの武力でwith their own armed forces自衛defended themselvesした。
The main targets of the
tsuchi ikki were temples and shrines, warehouses, and liquor stores.
General townspeople
suffered great damage from arson and looting, and the authority of the
shogunate had been lost, and samuraidokoro (samurai dokoro) were nameless.
The townspeople defended
themselves with their own armed forces.
天文法華の乱(てんもん・ほっけ・の・らん)Tenmon Hokke no
Ran
しかし1536年(天文5年)、京都(きょうと)Kyotoの日蓮宗(にちれんしゅう)Nichiren-shūは比叡山(ひえいざん)Mount Hieiと衝突collided withし、比叡山(ひえいざん)Mount Hieiに味方sided withした近江(おうみ)Omi Province(滋賀県Shiga Prefecture)の六角氏(ろっかくし)the Rokkaku clanの軍勢the forcesなどのため、市中in the cityの日蓮宗(にちれんしゅう)Nichiren-shūの寺院すべてall the templesが焼き払われburned down(天文法華の乱(てんもん・ほっけ・の・らん)Tenmon Hokke no Ran)、京都(きょうと)Kyotoの法華一揆(ほっけ・いっき)Hokke Ikkiは消滅extinguishedした。
However, in 1536, the
Nichiren sect of Kyoto collided with Mt. Hiei, and all the temples of the
Nichiren sect in the city were burned down (Tenmon Hokkenoran) due to the
forces of the Rokkaku clan of Omi, who sided with Mt.
The Hokke Ikki in Kyoto
was extinguished.
七福神(しちふくじん)Seven Lucky
Gods
七福神(しちふくじん)Seven Lucky
Gods
民間信仰と神道Folk Religion
and Shinto
商業の発展the development
of commerceにつれて、現世利益(げんぜ・りやく)worldly benefitsを求める七福神信仰(しちふくじん・しんこう)the belief in the Seven Lucky Gods(夷(えびす)Ebisu・大黒(だいこく)Daikoku・毘沙門(びしゃもん)Bishamonなど)が民間among the peopleに大いに流行became very popularした。
Along with the development
of commerce, the belief in the Seven Lucky Gods (Ebisu, Daikoku, Bishamon,
etc.), which seeks worldly benefits, became very popular among the people.
また伊勢神宮(いせ・じんぐう)The Grand Shrine of Ise(三重県Mie Prefecture)や熊野(くまの)Kumano Region(和歌山県Wakayama Prefecture、三重県Mie Prefecture)では、御師(おし)Oshiの活躍the activitiesが目立ちconspicuous、彼らは郷村(ごうそん)Gosonに入って伊勢信仰(いせ・しんこう)the Ise beliefや熊野信仰(くまの・しんこう)the Kumano beliefを広め、伊勢詣(いせ・もうで)pilgrimage to Ise・熊野詣(くまの・もうで)pilgrimage to Kumanoの庶民the common peopleの先達(せんだつ)guidesをつとめた。
Also, at Ise Jingu and
Kumano, the activities of the Oshi became conspicuous.
They entered their home
villages and spread the Ise and Kumano beliefs, and served as guides for the
common people to make pilgrimages to Ise and Kumano.
また旧仏教(きゅう・ぶっきょう)Old Buddhismの寺院Buddhist templeは、経済基盤economic baseの荘園the manorsが崩壊collapsedしたので庶民the common peopleに接近approachせざるを得ず、それぞれ霊験(れいげん)miraculous experiencesを喧伝(けんでん)Propagandaし、庶民the common peopleのなかに観音霊場(かんのん・れいじょう)Kannon Sacred Sitesなど寺院巡礼(じいん・じゅんれい)pilgrimage to templesの風習customを起こした。
In addition, the former
Buddhist temples had no choice but to approach the common people because the
manors that served as their economic base collapsed, and they spread the word
about miraculous experiences among the common people.
Among the common people,
he started the custom of pilgrimage to temples such as Kannon Sacred Sites.
御師(おし)Oshi
御師(おし)Oshiとは、大社(たいしゃ)large shrines・大寺(だいじ)large templesの下級神官lower-level Shinto priestsや社僧priests of shrinesのことであるが、信者believersの参詣visitsや祈祷prayersや宿泊lodgingの世話took care ofをし、これら寺社temples and shrinesの庶民化popularizingの先頭を切りtook the lead、伊勢詣(いせ・もうで)visiting Ise・熊野詣(くまの・もうで)visiting Kumanoの風習customを中世庶民社会the common people in the Middle Agesに定着establishedさせた。
It refers to lower-level
Shinto priests and priests of large shrines and temples, who took care of
visits, prayers, and lodging of believers, took the lead in popularizing these
temples and shrines, and established the custom of visiting Ise and Kumano in
the common people in the Middle Ages.
西国三十三所巡礼(さいごく・さんじゅうさんしょ・じゅんれい)Saigoku 33 Pilgrimage
四国八十八カ所巡拝(しこく・はちじゅうはっかしょ・じゅんぱい)Shikoku 88 Sacred Sites Pilgrimage
空海(くうかい)Kukai(弘法大師(こうぼう・だいし)Kobo Daishi)(774~835)
高野詣(こうや・もうで)visit Koya
当時、庶民the common peopleのなかに観音信仰(かんのん・しんこう)Kannon worshipや大師信仰(だいし・しんこう)Daishi worship(弘法大師(こうぼう・だいし)Kobo Daishi)が起こっていた。
At that time, the common
people worshiped Kannon and Daishi (Kobo Daishi).
近畿地方the Kinki
regionなどでは、霊場(れいじょう)Sacred Sitesを巡拝pilgrimage toする風習customがこの時代に盛んとなったbecame popular。
In the Kinki region,
etc., the custom of making a pilgrimage to Kannon's sacred sites became popular
during this period.
これを西国三十三所巡礼(さいごく・さんじゅうさんしょ・じゅんれい)Saigoku 33 Pilgrimageと言う。
This is called Saigoku 33
Pilgrimage (Saigoku 33 Kannon Pilgrimage).
また讃岐(さぬき)Sanuki Province(香川県Kagawa Prefecture)は弘法大師(こうぼう・だいし)Kobo Daishi(空海(くうかい))Kukaiの出生the birthと因縁が深かったdeep connectionので四国48か所 the 48 temples
in Shikokuの弘法大師霊場Kobo Daishi Sacred Sitesと言われる寺院templesが喧伝advertisedされ、それらは遍路(へんろ)Henro(pilgrim)の巡拝pilgrimagesで賑わった(四国八十八カ所巡拝(しこく・はちじゅうはっかしょ・じゅんぱい)Shikoku 88 Sacred Sites Pilgrimage)。
In addition, Sanuki had a
deep connection with the birth of Kobo Daishi (Kukai), so the 48 temples in
Shikoku known as Kobo Daishi Sacred Sites were advertised, and they were
bustling with pilgrimages (Shikoku 88 Sacred Sites Pilgrimage).
紀伊(きい)Kii Province(和歌山県Wakayama
Prefecture、三重県Mie Prefecture)の高野山(こうやさん)Mount Kōyaも弘法大師(こうぼう・だいし)Kobo Daishiの墳墓tombがある霊場sacred siteで、庶民commonersの高野詣(こうや・もうで)visit Koyaや、納骨bury his bonesの風習customsが盛んであった。
Koyasan in the Kii region
is also a sacred site with the tomb of Kobo Daishi, and the customs of
commoners to visit Koya and bury his bones were popular.
吉田兼倶(よしだ・かねとも)Yoshida
Kanetomo(1435~1511)
吉田神道(よしだ・しんとう)Yoshida
Shinto
吉田神社(よしだ・じんじゃ)Yoshida
Shrine
京都市(きょうとし)Kyoto City左京区(さきょうく)Sakyō-ku
応仁の乱(おうにん・の・らん)Ōnin Warの頃、京都(きょうと)Kyotoの吉田神社(よしだ・じんじゃ)Yoshida Shrineの神主the head priest吉田兼倶(よしだ・かねとも)Yoshida Kanetomo(1435~1511)は、反本地垂迹説(はん・ほんじ・すいじゃく・せつ)Anti Honji Suijaku theory(神Shintoismを本basisとし、仏Buddhaを従subordinateとする神仏習合説(しんぶつ・しゅうごう・せつ)Shinbutsu-shugo(Syncretism
of Shinto and Buddhism))を唱え、神道(しんとう)Shintoを中心に儒仏二道(じゅぶつ・にどう)Confucianism and Buddhismを統合integratedした唯一神道(ゆいいつ・しんとう)the only Shintoism(吉田神道(よしだ・しんとう)Yoshida Shinto)を説いた。
Around the time of the
Onin War, Kaneto Yoshida (1435-1511), the head priest of Yoshida Shrine in
Kyoto, advocated the anti-Honji Suijaku theory (a theory that Shintoism is the
basis and Buddha is the subordinate), and established the only Shintoism
(Yoshida-jin) that integrated Confucianism and Buddhism centered on Shinto. He
preached the way (Yoshida Shinto).
田楽(でんがく)Dengaku(Music and dance to pray for a good harvest before rice planting)
芸能の成長Growth of Art
鎌倉末the end of
Kamakuraから室町前期the early Muromachi periodの頃、都市urban areas・農村rural areasを問わず田楽(でんがく)Dengaku(Music and dance to pray
for a good harvest before rice planting)が流行became popularして、全盛期its peakを迎えていた。
From the end of Kamakura
to the early Muromachi period, dengaku became popular in both urban and rural areas,
and reached its peak.
公家court nobles・武士samurai・庶民commonersの別なく、これを愛好lovedし、これを専業とする田楽法師(でんがく・ほうし)Dengaku-hoshiたちは、座(ざ)Za(guilds)を結成formedしていたほどであった。
Dengaku-hoshi, who loved
it and specialized in it, regardless of whether they were court nobles,
samurai, or commoners, even formed a troupe.
田楽(でんがく)Dengaku(Music and dance to pray for a good harvest before rice planting)
田楽(でんがく)Dengaku(Music and dance to pray for a good harvest before rice planting)は、田植rice
plantingなどのとき行われた神事Shinto ritualsから発達developedした芸能performing artで、平安時代Heian periodから広まった。
Dengaku is a performing
art that developed from Shinto rituals that were performed during rice
planting, and spread from the Heian period.
特に、鎌倉末期the end of Kamakuraから南北朝内乱期the Civil War of the Northern and Southern Courtsにかけての流行fashionは、目を見張らせるものがある。
In particular, the
fashion from the end of Kamakura to the Civil War of the Northern and Southern
Courts is something to behold.
北条高時(ほうじょう・たかとき)Hōjō Takatoki(在職1316~1326)
鎌倉幕府(かまくらばくふ)Kamakura shogunate第14代執権(しっけん)the 14th shikken
北条貞時(ほうじょうさだとき)Hōjō Sadatoki(北条時宗(ほうじょうときむね)Hōjō Tokimuneの子son)の三男the Third son
二条河原の落書(にじょう・がわら・の・らくしょ)the graffiti
of Nijogawaraのなかにも、「犬Inu田楽(でんがく)Dengakuハ関東Kanto
regionノ、滅(ほろ)ブル物the ruined toyトイヒナガラ、田楽(でんがく)Dengakuハナホハヤルナリ」と見え、鎌倉幕府滅亡the fall of the Kamakura shogunateの一因one of
the reasonsに、北条高時(ほうじょう・たかとき)Hōjō Takatoki(在職1316~1326)が異常に田楽(でんがく)興行dengaku performancesに熱をあげたことを指摘している。
In the graffiti of
Nijogawara, it can be seen that ``Inu dengaku is in the Kanto region, and the
ruined toy Hinagara, dengaku is hanahayarunari,'' pointing out that one of the
reasons for the fall of the Kamakura shogunate was Hojo Takatoki (1316-1326),
who was unusually enthusiastic about dengaku performances.
当時の田楽(でんがく)Dengakuは、美麗な飾りをつけた田楽法師(でんがく・ほうし)Dengaku-hoshiが囃子(はやし)Hayashi(musical accompaniment)や歌謡songsに合わせて舞うものであったらしく、人々の人気を集めた。
At that time, Dengaku was
a dance performed to the accompaniment of musical accompaniment and songs by a
beautifully decorated dengaku hoshi, and was very popular with the people.
寺社の再興や修理restoring and
repairing temples and shrinesを名目guiseに興行された勧進田楽(かんじん・でんがく)Kanjin dengakuが、都市cities・農村farming villagesで盛んに行われた。
Kanjin dengaku, which was
performed under the guise of restoring and repairing temples and shrines, was
popular in cities and farming villages.
猿楽(さるがく)Sarugaku(monkey music)
大和猿楽四座(やまと・さるがく・しざ)Yamato
Sarugaku Shiza
奈良時代Nara periodに中国Chinaから伝わった散楽(さんがく)Sangakuの系統を引く猿楽(さるがく)Sarugaku(monkey music)は、大和(やまと)Yamato Province(奈良県Nara Prefecture)では興福寺(こうふくじ)Kōfuku-ji・春日社(かすがしゃ)Kasuga-shaに奉仕する大和猿楽四座(やまと・さるがく・しざ)Yamato Sarugaku Shiza(のちに金春座(こんぱるざ)Konparuza・宝生座(ほうしょうざ)Hoshoza・観世座(かんぜざ)Kanzeza・金剛座(こんごうざ)Kongozaに発展)、それに近江猿楽三座(おうみ・さるがく・さんざ)Omi Sarugaku Sanzaの活躍が目立った。
Sarugaku, which is
descended from Sangaku, which was introduced from China in the Nara period, was
prominent in Yamato, where the four Yamato Sarugaku troupes (later developed
into Konparuza, Hoshoza, Kanzeza, and Kongoza) that served Kofuku-ji Temple and
Kasuga Shrine, and the Omi Sarugaku Sanza.
猿楽(さるがく)Sarugaku(monkey music)は次第に整備されて能(のう)Noh(skill)(talent)や狂言(きょうげん)Kyōgen(mad words)(wild speech)となった。
Sarugaku gradually
evolved into Noh and Kyogen.
能(のう)Noh(skill)(talent)
能(のう)Noh(skill)(talent)は謡(うたい)Utai(singing)と囃子(はやし)Hayashi(musical accompaniment)と舞(まい)Mai(dance)からなる総合舞台演劇comprehensive stage playで、南北朝時代the period of the Northern and Southern Courtsまで、田楽の能(でんがく・の・のう)Dengaku Noh・猿楽の能(さるがく・の・のう)Sarugaku Nohの二つの系統のものが、民間芸能folk performing artsとして持て囃されていた。
Noh is a comprehensive
stage play consisting of singing, music, and dance. Until the period of the
Northern and Southern Courts, two types of Noh, Dengaku Noh and Sarugaku Noh,
were performed as folk performing arts.
観阿弥清次(かんあみ・きよつぐ)Kan'ami
Kiyotsugu(1333~1384)
世阿弥元清(ぜあみ・もときよ)Zeami
Motokiyo(1363~1443)
14世紀の末the end of the 14th century、大和猿楽四座(やまと・さるがく・しざ)Yamato Sarugaku Shizaの一つの観世座(かんぜざ)Kanzezaでは観阿弥清次(かんあみ・きよつぐ)Kan'ami Kiyotsugu(1333~1384)・世阿弥元清(ぜあみ・もときよ)Zeami Motokiyo(1363~1443)の父子father and sonが足利義満(あしかが・よしみつ)Ashikaga Yoshimitsuの保護protectionを受けて、幽玄(ゆうげん)Yūgen(趣きが深く、高尚で優美なこと)(Tasteful,
noble and graceful)を旨(むね)emphasizesとする猿楽の能(さるがく・の・のう)Sarugaku Nohを完成perfectedした。
At the end of the 14th
century, at the Kanzeza, one of the four Yamato sarugaku theaters, Kanami
Kiyotsugu (1333-1384) and Zeami Motokiyo (1363-1443), father and son, under the
protection of Yoshimitsu Ashikaga, perfected a sarugaku noh play that
emphasizes the subtle and profound.
これ以後、能(のう)Noh(skill)(talent)は社寺shrines and templesよりも武士階級the samurai classの保護protectionを得て発展developedすることとなった。
Since then, Noh has
developed under the protection of the samurai class rather than shrines and
temples.
世阿弥(ぜあみ)Zeamiは『風姿花伝(ふうし・かでん)Fūshikaden(Style and the Flower)』(『花伝書(かでんしょ)Kadensho(The Book of Transmission
of the Flower)』)・『申楽談儀(さるがく・だんぎ)Sarugaku Dangi』などによって、能(のう)Noh(skill)(talent)の本質essenceを述べた。
Zeami described the
essence of Noh through "Fushi Kaden" ("Kadensho") and
"Sarugaku Dangi".
観阿弥(かんあみ)Kan'ami・世阿弥(ぜあみ)Zeamiは、能(のう)Noh(skill)(talent)の脚本scriptsである謡曲(ようきょく)Yōkyoku(謡(うたい)Utai(singing))を多く残した。
Kanami and Zeami left
behind many yokyoku (songs), scripts for Noh plays.
謡曲(ようきょく)Yōkyoku(謡(うたい)Utai(singing))はこの時代を代表する文学作品literary
workでもある。
Yokyoku (chanting) is
also a representative literary work of this era.
金春禅竹(こんぱる・ぜんちく)Konparu
Zenchiku(1405~1468)
金春禅竹(こんぱる・ぜんちく)Konparu
Zenchiku(1405~1468)(世阿弥(ぜあみ)Zeamiの女婿son-in-law)が、世阿弥(ぜあみ)Zeamiから芸the artの相伝を受け、室町中期the mid-Muromachi periodを代表する能(のう)Noh(skill)(talent)の名手a masterとなり、金春座(こんぱるざ)Konparu-zaの地位を不動のものとした。
Konparu Zenchiku
(1405-1468) (Zeami's son-in-law) inherited the art from Zeami and became a
master of Noh, representing the mid-Muromachi period, and established the position
of Konparu-za.
また、町衆townspeopleの間でもしばしば能(のう)Nohが上演されて、能(のう)Nohはこの頃最盛期を迎えた。
In addition, Noh was
often performed among townspeople, and Noh reached its peak around this time.
狂言(きょうげん)Kyōgen(mad words)(wild speech)
狂言(きょうげん)Kyōgen(mad words)(wild speech)は、能(のう)Nohの合間に演じられた滑稽(こっけい)humorと風刺satireを基調とした物真似の喜劇an imitation comedyで、猿楽(さるがく)Sarugaku(monkey music)の持つ滑稽味が洗練されて独立したものindependent formである。
Kyogen is an imitation
comedy based on humor and satire performed between Noh performances, and is a
sophisticated and independent form of sarugaku.
当時の世相the social conditions
of the timeを織り込み、強者への風刺caricaturing the powerfulを題材としたりして、能(のう)Nohよりも通俗的であり、庶民the common peopleに愛好された。
Incorporating the social
conditions of the time and caricaturing the powerful, it was more popular than
Noh and was loved by the common people.
千秋万歳(せんず・まんざい)Senzumanzai
唱門師(しょうもんじ)Shōmonji(声聞師(しょうもんじ)voice listeners)
放下(ほうか)Hoka(放家(ほうか))
傀儡子(くぐつ)Kugutsu
曲舞(くせまい)Kusemai
古浄瑠璃(こじょうるり)Kojoruri
盆踊り(ぼんおどり)Bon Odori
念仏踊り(ねんぶつ・おどり)Nenbutsu
Odori
以上のほか庶民the common peopleの間に、応仁の乱(おうにん・の・らん)Ōnin Warから戦国期the Sengoku periodにかけて、
In addition to the above,
among the common people, from the Onin War (Onin War) to the Sengoku period,
非人身分non-human
backgroundsの出自をもつ遊芸民entertainers・雑芸能民miscellaneous entertainersが、慶事auspicious occasionsの際に繁栄prosperityと長寿longevity祈願の賀詞a prayer forを述べる千秋万歳(せんず・まんざい)Senzumanzai、
Senzumanzai, a prayer for
prosperity and longevity, is said by entertainers and miscellaneous entertainers
from non-human backgrounds on auspicious occasions.
卜占(うらない)uranaiを本業として経読(きょうよみ)sutra recitation・曲舞(くせまい)kusemaiを生業とする唱門師(しょうもんじ)Shōmonji(声聞師(しょうもんじ)voice listeners)、
Shōmonji (voice
listeners), whose main business is uranai, but also sutra recitation and
kusemai,
僧形the form of a
monkをして品玉(しなだま)ball・輪鼓(りゅうご)ring drum・手鞠(てまり)Temariなどを曲取(きょくど)るplays放下(ほうか)Hoka(放家(ほうか))、
Hoka (hoka), who takes
the form of a monk and plays a ball, ring drum, temari, etc.
人形劇puppetryを中心に多様な雑芸a
variety of miscellaneous tricksを合わせて行う傀儡子(くぐつ)Kugutsu、
Kugutsu perform a variety
of miscellaneous tricks centered on puppetry,
白拍子舞(しらびょうし・まい)Shirabyoushimaiから派生した舞(まい)danceを伴う謡(うたい)songで鼓(つづみ)hand drumで伴奏accompaniedする曲舞(くせまい)Kusemaiなどがあった。
There was Kusemai, a song
accompanied by a dance derived from Shirabyoushimai, accompanied by a hand
drum.
また風流踊り(ふりゅう・おどり)Furyu Odori・幸若舞(こうわか・まい)Kōwakamai・古浄瑠璃(こじょうるり)Kojoruri・盆踊り(ぼんおどり)Bon Odori・念仏踊り(ねんぶつ・おどり)Nenbutsu Odori・小歌(こうた)Koutaなども流行した。
Furyu Odori, Kowakamai,
Kojoruri, Bon Odori, Nenbutsu Odori, and Kota were also popular.
『閑吟集(かんぎんしゅう)Kanginshu』(1518年)は小歌(こうた)Koutaの歌集collectionとして有名で、当時の庶民the common peopleの生活思想the lifestyleがよくうかがえる。
"Kanginshu" (1518)
is famous as a collection of short poems, and it gives us a good idea of the
lifestyle of the common people at that time.
風流踊り(ふりゅう・おどり)Furyu Odori
正月the New Yearや盆(ぼん)Bonや祭礼festivalsのときなどに、都市citiesや農村farm
villagesで珍しい意匠unusual designsをこらした飾り物ornamentsなどを着けて踊ったdancedもの。
During the New Year,
Obon, festivals, etc., people danced wearing ornaments with unusual designs in
cities and farm villages.
今日の郷土芸能local performing artsのなかにも伝承されている。
It has been handed down
in today's local performing arts.
桃井直詮(もものい・なおあきら)Momoi Naoakira
幸若舞(こうわか・まい)Kōwakamai
室町初期in the early
Muromachi periodに桃井直詮(もものい・なおあきら)Momoi Naoakira(幼名幸若丸(こうわかまる)Kowakamaru)によって創められたと言う曲舞(くせまい)Kusemaiの一種。
A type of Kusemai that is
said to have been created by Naokira Momoi (childhood name Kowakamaru) in the
early Muromachi period.
軍記物語(ぐんきものがたり)Gunki
monogatariなどを、太鼓(たいこ)Taiko・小鼓(こつづみ)Kotsuzumiに合わせて謡ったsang。
They sang Gunki
Monogatari and other tales to the accompaniment of taiko and kotsuzumi drums.
小歌(こうた)Kouta 小唄(こうた)Kouta
当時、民間the publicでうたわれた俗謡Folk songs・民謡Folk songsのこと。
Folk songs and folk songs
that were sung by the public at the time.
小唄(こうた)Koutaとも言う。
It is also called Kouta.
平安末期the late
Heian periodの雑芸(ぞうげい)Miscellaneous artsや今様(いまよう)Imayō、桃山時代Momoyama periodの隆達節(りゅうたつぶし)Ryutatsubushiなども小歌(こうた)Koutaの部類categoryに入る。
Miscellaneous arts and
imayo from the late Heian period, and ryudatsubushi from the Momoyama period
are also included in the category of kouta.
茶の湯(ちゃのゆ)Chanoyu
茶寄合(ちゃよりあい)Chayoriai
香寄合(こうよりあい)Koyoriai
連歌(れんが)Renga(linked poem)の寄合(よりあい)Yoriai
寄合(よりあい)の芸能Yoriai entertainmentは南北朝時代the period of the Northern and Southern Courtsに素地が作られ、室町時代Muromachi
periodに入って盛んに行われた。
Yoriai entertainment was
established in the period of the Northern and Southern Courts and became
popular in the Muromachi period.
この寄合(よりあい)Yoriaiは、武将military commanders・一般武士general samurai・僧侶priests・庶民commoners、ときには公家court noblesも加わる集団的な場gathering placeで、共同の楽しみcommunal enjoymentで支えられた。
This yoriai was a
gathering place in which military commanders, general samurai, priests, commoners,
and sometimes court nobles participated, and was supported by communal enjoyment.
禅宗(ぜんしゅう)Zen Buddhismの寺templesで前代から行われた喫茶(きっさ)drinking teaの風習customが、茶の湯(ちゃのゆ)Chanoyuとして一般に広まり、茶寄合(ちゃよりあい)Chayoriaiと呼ばれる茶会(ちゃかい)tea gatheringsが流行した。
The custom of drinking
tea, which had been practiced in Zen temples since the previous generation,
spread to the general public as chanoyu, and tea gatherings called chayoriai
became popular.
ここでは集まった人々が飲んだ茶の銘柄を当て、賭(かけ)をする闘茶(とうちゃ)Tōchaが行われた。
Here, people gathered to
guess the brand of tea they drank and bet on it.
香(こう)incenseを炊いてこれを楽しむ香寄合(こうよりあい)Koyoriaiや、連歌(れんが)Renga(linked poem)の寄合(よりあい)Yoriaiも流行した。
Koyoriai, in which people
enjoy burning incense, and Yoriai, in which linked poems are played, became
popular.
これらの寄合(よりあい)Yoriaiには立花(りっか)Rikkaが飾られ、立花(りっか)を生業とする人も現れた。
These gatherings were
decorated with rikka, and some people started making a living from rikka.
村田珠光(むらた・じゅこう)Murata Jukō(1423~1502)
武野紹鴎(たけの・じょうおう)Takeno Jōō(1502~1555)
同仁斎(どうじんさい)Dojinsai
池坊専慶(いけのぼう・せんけい)Ikenobo Senkei
こうして室町中期the middle of the Muromachi periodから戦国期the
Sengoku periodにかけ、茶道(さどう)Sadō(The Way of Tea)・花道(かどう)Kadō(way of flowers)・香道(こうどう)Kōdō(Way of Fragrance)が成立した。
In this way, the tea
ceremony, flower ceremony, and incense ceremony were established from the
middle of the Muromachi period to the Sengoku period.
茶道(さどう)Sadō(The Way of Tea)は足利義政(あしかが・よしまさ)Ashikaga Yoshimasaの頃村田珠光(むらた・じゅこう)Murata Jukō(1423~1502)が出て禅(ぜん)Zenと茶の精神the spirit of teaの統一unificationを主張し、茶室tea roomで閑寂tranquilityを旨とする侘び茶(わびちゃ)Wabi-chaを創始し、これが武野紹鴎(たけの・じょうおう)Takeno Jōō(1502~1555)ら堺町人に伝わり、やがて安土桃山時代the Azuchi-Momoyama periodに千利休(せん・の・りきゅう)Sen no Rikyūによって完成された。
During the reign of
Yoshimasa Ashikaga, Jyukou Murata (1423-1502) appeared in the tea ceremony,
advocating the unification of Zen and the spirit of tea, and founded wabi-cha,
a style of tea ceremony that emphasizes tranquility in a tea room.
This was passed on to
Takeno Joo and other Sakai townspeople, and was eventually perfected by Sen no
Rikyu during the Azuchi-Momoyama period.
足利義政(あしかが・よしまさ)Ashikaga Yoshimasaが建てた東求堂(とうぐどう)Togudoの東北隅にある四畳半の同仁斎(どうじんさい)Dojinsaiは、茶室建築tea house architectureの源流と言われる。
Dojinsai, a 4.5 tatami
mat room located in the northeastern corner of Togudo built by Yoshimasa
Ashikaga, is said to be the origin of tea house architecture.
また花道(かどう)Kadō(way of flowers)は、仏殿(ぶつでん)Buddhist templesなどに大がかりで飾る立花(りっか)Rikkaのほか、書院study roomsの床に飾る生花(いけばな)Ikebana(making flowers alive)が発達し、足利義政(あしかが・よしまさ)Ashikaga Yoshimasaの頃、京都(きょうと)Kyoto六角堂(ろっかくどう)Rokkakudōの池坊専慶(いけのぼう・せんけい)Ikenobo Senkeiや将軍Shogunの同朋衆(どうぼうしゅう)Doboshuに名手mastersが現れた。
As for hanamichi, in
addition to rikka, which is used to decorate Buddhist temples on a grand scale,
ikebana, which is used to decorate the floors of study rooms, has developed.
Around the time of
Yoshimasa ASHIKAGA, masters appeared in Senkei Ikenobo of Rokkakudo in Kyoto
and the Shogun's group.
同朋衆(どうぼうしゅう)Doboshu
善阿弥(ぜんあみ)Zenami
同朋衆(どうぼうしゅう)Doboshu
足利将軍Ashikaga shogunに芸の特技special
skills in performing artsをもって近侍close attendantし、立花(りっか)Rikka・芸能performing arts・唐物(からもの)の鑑定appraisal
of karamonoなど数寄(すき)sukiの道wayに秀でたexcelled人。
He was a close attendant
of the Ashikaga shogun with his special skills in performing arts, and excelled
in the path of suki, such as rikka, performing arts, and appraisal of karamono.
多くは阿弥号(あみごう)the name Amiをつけて「~阿弥(あみ)Ami」と言い、身分は低いrank is low。
Most of them use the name
Ami and call themselves ``Ami'', and their rank is low.
将軍shogun足利義政(あしかが・よしまさ)Ashikaga Yoshimasaに仕えた河原者(かわらもの)Kawaramono善阿弥(ぜんあみ)Zenamiは作庭家landscape
gardenerで「泉石(せんせき)Sensekiの妙手master」と称えられ、
Kawaramono Zenami, who
served the shogun Ashikaga Yoshimasa, was a landscape gardener and was praised
as 'Izumiseki's master'.
唐物(からもの)奉行の能阿弥(のうあみ)Noami・芸阿弥(げいあみ)Geiami・相阿弥(そうあみ)Soamiは茶の湯(ちゃのゆ)Chanoyuの名手mastersで唐物(からもの)鑑定家karamono appraisers、
Noami, Geiami, and Soami,
magistrates of karamono, are masters of the tea ceremony and karamono
appraisers.
文阿弥(ぶんあみ)Bunami・台阿弥(だいあみ)は立花(りっか)Rikkaの名手masters、
Bunami and Daiami are
masters of Rikka,
木阿弥(もくあみ)Mokuami・量阿弥(りょうあみ)Ryoamiは連歌(れんが)Renga(linked poem)で知られた。
Kiami and Ryoami were
known for their linked poems (renga).
金閣(きんかく)Kinkaku (鹿苑寺(ろくおんじ)Rokuon-ji)
銀閣(ぎんかく)Ginkaku (慈照寺(じしょうじ)Jishō-ji)
室町時代の美術Muromachi
period art
この時代を代表する建築The buildingsは金閣(きんかく)Kinkakuと銀閣(ぎんかく)Ginkakuである。
The buildings that
represent this period are the Kinkaku and Ginkaku.
金閣(きんかく)Kinkaku(鹿苑寺(ろくおんじ)Rokuon-ji)は、足利義満(あしかが・よしみつ)Ashikaga Yoshimitsuが京都(きょうと)Kyoto北山(きたやま)Kitayamaの山荘(さんそう)mountain villaに建てた三層three-storiedの楼閣建築pavilionで、下二層The lower two floorsは寝殿造風(しんでん・づくり)Shindenzukuri style、上層the upper floorが禅宗様(ぜんしゅうよう)Zenshuyo style(唐様(からよう)Karayo style)になっている。
Kinkaku (Rokuonji) is a
three-storied pavilion built by Yoshimitsu Ashikaga in a mountain villa in
Kitayama, Kyoto.
The lower two floors are
Shindenzukuri style, and the upper floor is Zenshuyo style (Karayo style).
銀閣(ぎんかく)Ginkaku(慈照寺(じしょうじ)Jishō-ji)は、足利義政(あしかが・よしまさ)Ashikaga Yoshimasaが東山山荘(ひがしやま・さんそう)Higashiyama mountain villaの内に建てた二層two-storiedの楼閣建築pavilionで、下層The lower layerは書院造(しょいんづくり)風Shoinzukuri
styleで上層the upper layerは禅宗様(ぜんしゅうよう)Zenshuyo(唐様(からよう)Chinese style)である。
Ginkaku (Jishoji Temple)
is a two-storied pavilion built by Yoshimasa Ashikaga inside Higashiyama Sanso.
The lower layer is Shoinzukuri
style, and the upper layer is Zenshuyo (Chinese style).
室町時代の文化The culture
of the Muromachi periodで、特に足利義満(あしかが・よしみつ)Ashikaga Yoshimitsuの時代の文化the cultureを北山文化(きたやま・ぶんか)Kitayama culture、
The culture of the Muromachi
period, especially the culture of Yoshimitsu Ashikaga, is called Kitayama
culture.
また足利義政(あしかが・よしまさ)Ashikaga Yoshimasaの時代の文化the cultureを東山文化(ひがしやま・ぶんか)Higashiyama cultureと言うが、
Also, the culture of the
time of Yoshimasa Ashikaga is called Higashiyama culture.
金閣(きんかく)Kinkaku・銀閣(ぎんかく)Ginkakuはそれぞれの文化culturesを代表するものである。
Kinkaku and Ginkaku are
representative of their respective cultures.
永保寺(えいほうじ)Eihō-ji開山堂(かいざんどう)Kaizan-do
東福寺(とうふくじ)Tōfuku-ji三門(さんもん)Sanmon(山門)
興福寺(こうふくじ)Kōfuku-ji東金堂(とうこんどう)East Golden Hall
前期には禅宗(ぜんしゅう)Zen Buddhismの興隆に伴い禅宗様(ぜんしゅうよう)Zen sect style(唐様(からよう)Karayo)が発展し、美濃(みの)Mino Province(岐阜県(ぎふけん)Gifu Prefecture南部)永保寺(えいほうじ)Eihō-ji開山堂(かいざんどう)Kaizan-do、京都(きょうと)Kyoto東福寺(とうふくじ)Tōfuku-ji三門(さんもん)Sanmon(山門)が知られる。
In the early period, the
Zen sect style (Karayo) developed with the rise of Zen sect, and the founder of
Eiho-ji Temple in Mino and Sanmon (Sanmon) of Tofukuji Temple in Kyoto are
known.
また和様(わよう)Japanese styleは、興福寺(こうふくじ)Kōfuku-ji東金堂(とうこんどう)East Golden
Hallなどに見られる。
In addition, the Japanese
style can be seen in Kofuku-ji Temple's East Golden Hall.
やがて禅宗様(ぜんしゅうよう)Zen sect style(唐様(からよう)Karayo)と和様(わよう)Japanese styleを折衷した折衷様(せっちゅうよう)eclectic style(新和様(しんわよう)New Japanese style)も発達した。
Before long, an eclectic
style (Shinwa style), which was a blend of Zen style (Karayo) and Japanese style,
also developed.
書院造(しょいんづくり)Shoin-zukuri
住宅建築residential
architectureとしては書院造(しょいんづくり)Shoin-zukuriが室町中期から発達し、僧侶monks・公家court nobles・武士samurai warriors・の住宅the residencesに次第に採用され、今日の和風住宅の源流the origin of today's Japanese-style housesとなった。
Shoin-zukuri style of
residential architecture developed from the mid-Muromachi period, and was
gradually adopted for the residences of monks, court nobles, and samurai
warriors, becoming the origin of today's Japanese-style houses.
その内部は、床(とこ)floor・棚(たな)shelves・書院(しょいん)studyがあり、畳tatami matsが敷かれ、玄関entranceを設け、襖(ふすま)fusuma sliding doorsや障子(しょうじ)shojiを持ち、床(とこ)floorには墨跡(ぼくせき)calligraphyや絵paintingsや生花(いけばな)Ikebana(making flowers alive)による床飾(とこかざり)decorated withが行われた。
The interior has a floor,
shelves, and a study, with tatami mats on the floor, an entrance, fusuma sliding
doors, and shoji screens, and the floor is decorated with calligraphy,
paintings, and fresh flowers.
そのために、絵画paintingや生花(いけばな)Ikebana(making flowers alive)などがいっそう発展した。
For that reason, painting
and flower arrangement (ikebana) developed further.
書院造(しょいんづくり)Shoin-zukuriの遺構としては、足利義政(あしかが・よしまさ)Ashikaga Yoshimasaが東山山荘(ひがしやま・さんそう)Higashiyama mountain villa(現慈照寺(じしょうじ)Jishō-ji)に建てた東求堂(とうぐどう)Togudoが有名である。
Togu-do, which was built
by Yoshimasa Ashikaga at Higashiyama Sanso (now Jisho-ji Temple), is famous as
a Shoin-zukuri style ruin.
龍安寺(りょうあんじ)Ryoanji石庭(せきてい)rock gardens
寺院templesや住宅housesには庭園(ていえん)Gardenが発達した。
Gardens developed in temples
and houses.
特に禅宗寺院Zen templesでは、石組(いしぐみ)composed of rocksを主とした枯山水(かれさんすい)karesansuiと呼ばれる枯淡(こたん)simpleな石庭(せきてい)rock gardensが発達し、また武家の住宅では、池水を配した廻遊式庭園strolling gardensが好まれた。
In Zen temples in
particular, simple rock gardens called karesansui, mainly composed of rocks,
developed, and samurai residences favored strolling gardens with ponds.
代表的な庭園(ていえん)Gardenに、西芳寺(さいほうじ)Saihoji(苔寺(こけでら)Kokedera)庭園Garden・天龍寺(てんりゅうじ)Tenryuji庭園Garden・龍安寺(りょうあんじ)Ryoanji石庭(せきてい)rock gardens・大徳寺(だいとくじ)Daitokuji大仙院庭園(だいせんいんていえん)Daisenin
Garden・鹿苑寺(ろくおんじ)Rokuonji庭園Garden・慈照寺(じしょうじ)Jishoji庭園Gardenなどがある。
Typical gardens include
Saihoji (Kokedera) Garden, Tenryuji Garden, Ryoanji Rock Garden, Daitokuji
Daisenin Garden, Rokuonji Garden, and Jishoji Garden.
明兆(みんちょう)Minchō(兆殿司(ちょうでんす)Chodensu)(1352~1431)
瓢鮎図(ひょうねんず)Hyonenzu
雪舟(せっしゅう)Sesshū(1420~1506)
四季山水図(しき・さんすい・ず)Four Seasons
Landscape(山水長巻(さんすい・ちょうかん)Landscape Long Scroll)
大和絵(やまとえ)Yamato-e paintingsや絵巻物(えまきもの)picture scrollsは低調で、代わって、輸入された宋画(そうが)Sung paintings・元画(げんが)Yuan paintings(唐絵(からえ)Karae)の水墨画(すいぼくが)Ink wash paintingが珍重され、その名手も現れた。
Yamato-e paintings and picture
scrolls were sluggish.
Instead, imported Sung
paintings and original paintings (Karae) ink paintings were prized, and some
masters of them appeared.
禅僧Zen priestsの肖像画portraitsである頂相(ちんそう)Chinsōにも見るべきものが残っているが、特に山水水墨画(さんすい・すいぼくが)Sansui suibokugaが禅僧Zen priestsに愛好され発達した。
The chinzo, portraits of
Zen priests, are worthy of note, but Sansui-sui bokuga (landscape ink
paintings) in particular developed with the admiration of Zen priests.
初期には人物people・花鳥birds and flowersを題材にするものが多かったが、のちには山水画(さんすいが)Shan shuiが流行した。
In the early days, people
and birds and flowers were often the subjects, but later Sansuiga became popular.
北山文化(きたやま・ぶんか)Kitayama cultureで明兆(みんちょう)Minchō(兆殿司(ちょうでんす)Chodensu)(1352~1431)・如拙(じょせつ)Josetsu(生没年不詳)(『瓢鮎図(ひょうねんず)Hyonenzu』を描く)・周文(しゅうぶん)Shubun(生没年不詳)が基礎を築き、
Kitayama culture was
founded by Mincho (Chodensu) (1352-1431), Josetsu (years of birth and death
unknown) (painting Hyonensu), and Shubun (years of birth and death unknown).
東山文化(ひがしやま・ぶんか)Higashiyama
cultureを代表する雪舟(せっしゅう)Sesshū(1420~1506)・雪村(せっそん)Sesson(生没年不詳)らによって大成された。
It was completed by
Sesshu (1420-1506) and Sesson (years of birth and death unknown), representatives
of Higashiyama culture.
特に雪舟(せっしゅう)Sesshūは、『四季山水図(しき・さんすい・ず)Four Seasons Landscape(山水長巻(さんすい・ちょうかん)Landscape Long Scroll)』など自然描写nature depictionsに優れ、禅画Zen paintingの域を出て純粋に絵画pure paintingとして独立independentした。
Sesshu, in particular,
excelled in nature depictions such as "Four Seasons Landscape (Landscape
Long Scroll)", leaving the realm of Zen painting and becoming independent
as a pure painting.
いっぽう大和絵(やまとえ)Yamato-e paintingsは、戦国時代the Sengoku periodに土佐光信(とさ・みつのぶ)Tosa Mitsunobu(1469~1525)が出て一時復興されたが、のち衰えた。
On the other hand,
Yamato-e was temporarily revived by Tosa Mitsunobu (1469-1525) during the Sengoku
period, but it declined after that.
土佐光信(とさ・みつのぶ)Tosa Mitsunobu(1469~1525)
土佐光信(とさ・みつのぶ)Tosa Mitsunobuは宮廷imperial
courtの絵所預(えどころ・あずかり)the head of the painting studio(主任のこと)と室町幕府御用the Muromachi shogunate governmentをつとめ、土佐派(とさは)the Tosa schoolの地位を確立した。
Tosa Mitsunobu served as the head of the painting studio at the imperial court
and the Muromachi shogunate government, establishing the position of the Tosa
school.
土佐光信(とさ・みつのぶ)Tosa Mitsunobuの死後、土佐派(とさは)the Tosa schoolは衰えるが、近世初めthe early modern periodに土佐光起(とさ・みつおき)Tosa Mitsuokiが出て復興した。
After the death of Tosa Mitsunobu,
the Tosa faction declined, but in the early modern period, Tosa Mitsuoki came
out and revived.
狩野正信(かのう・まさのぶ)Kano Masanobu(1434~1530)
狩野元信(かのう・もとのぶ)Kano Motonobu(1476~1559)
また狩野正信(かのう・まさのぶ)Kano Masanobu(1434~1530)・狩野元信(かのう・もとのぶ)Kano Motonobu(1476~1559)父子father and sonは、大和絵(やまとえ)Yamato-e paintingsの手法を水墨画(すいぼくが)Ink wash paintingに取り入れ、独特の狩野派(かのうは)Kano schoolの画風を開いた。
Masanobu Kano (1434-1530)
and Motonobu Kano (1476-1559), father and son, incorporated the technique of
Yamato-e into ink painting and created the unique style of Kano school.
能面(のうめん)Noh masks
後藤祐乗(ごとう・ゆうじょう)Goto Yujo(1440~1512)
後藤祐乗(ごとう・ゆうじょう)Goto Yujo(1440~1512)
彫刻sculptureでは、能(のう)Nohの隆盛につれて能面(のうめん)Noh masksの傑作masterpiecesが多く残っている。
As for sculpture, many
masterpieces of Noh masks have survived along with the prosperity of Noh.
工芸craftsでは後藤祐乗(ごとう・ゆうじょう)Goto Yujo(1440~1512)が刀剣金具の金工sword metalworkで名人と言われ、
In crafts, Yujo Goto
(1440-1512) is said to be a master of sword metalwork.
また蒔絵(まきえ)makieに高蒔絵(たかまきえ)takamakie技術が発達するなど、見るべきものが多い。
In addition, there are
many things to see, such as the development of takamakie technique for makie.
高蒔絵(たかまきえ)takamakie
木炭粉Charcoal powderや砥粉abrasive powderを用いて適当な高さに肉上げを施し、その上に蒔絵(まきえ)makieを行ったもの。
Charcoal powder or
abrasive powder is used to raise the thickness to an appropriate height, and
then lacquer work is applied on top of it.
平蒔絵(ひらまきえ)Hiramaki-eに対して言う。
I say this to Hiramaki-e.
この時代に完成し、五十嵐Igarashi・幸阿弥(こうあみ)Koami二家familiesが名を得た。
It was completed during
this period, and the Igarashi and Koami families gained their names.
やがて桃山時代the Momoyama periodには、豪華な高台寺蒔絵(こうだいじ・まきえ)Kodaiji maki-eが現れ、
Eventually, in the
Momoyama period, gorgeous Kodaiji maki-e appeared,
江戸時代the Edo
periodに本阿弥光悦(ほんあみ・こうえつ)Honami Koetsu・尾形光琳(おがた・こうりん)Ogata Korinらによって大成された。
It was perfected by Koetsu
Honami and Korin Ogata in the Edo period.
光厳上皇(こうごん・じょうこう)Retired Emperor Kōgon
光厳天皇(こうごん・てんのう)Emperor Kōgon
北朝(ほくちょう)Northern
Court初代天皇the first Emperor
(在位1331年~1333年)
後伏見天皇(ごふしみ・てんのう)Emperor
Go-Fushimiの第三皇子the Third son
北朝(ほくちょう)Northern
Court(持明院統(じみょういん・とう)Jimyōin-tō)
文芸と学問Literature
and learning
南北朝時代the period of
the Northern and Southern Courtsの和歌(わか)Waka(Japanese poem)はあまり活気が見られず、二条家(にじょうけ)the Nijo family・京極家(きょうごくけ)the Kyogoku familyが対立していた。
Waka poetry in the period
of the Northern and Southern Courts was not very lively, and the Nijo family
and the Kyogoku family were at odds with each other.
勅撰和歌集(ちょくせん・わかしゅう)Chokusen
wakashūでは、京極派(きょうごくは)the Kyogoku schoolに光厳天皇(こうごん)Emperor Kōgon(在位1331~1333)勅撰の『風雅和歌集(ふうが・わかしゅう)Fūga Wakashū』、
Among the chokusenwakashu,
the Kyogoku school, the Emperor Kogon (r.
二条派(にじょうは)The Nijo
schoolに『新千載和歌集(しんせんざい・わかしゅう)Shinsenzai Wakashū』・『新拾遺和歌集(しんしゅうい・わかしゅう)Shinshūi Wakashū』・『新後拾遺和歌集(しんごしゅうい・わかしゅう)Shingoshūi Wakashū』があるが、新鮮さを失っていた。
The Nijo school had
"Shinsenzai Wakashu", "Shinshui Wakashu", and
"Shingoshui Wakashu", but they had lost their freshness.
宗良親王(むねなが・しんのう)Prince Munenaga
このほか、宗良親王(むねなが・しんのう)Prince Munenagaが編集した『新葉和歌集(しんよう・わかしゅう)Shin'yō Wakashū』が南朝方の君臣の歌を集めている。
In addition, "Shinyo
Wakashu" compiled by Imperial Prince Munenaga collects poems by the rulers
and retainers of the Southern Court.
『徒然草(つれづれぐさ)Tsurezuregusa(Essays in Idleness)(The Harvest of Leisure)』
吉田兼好(よしだ・けんこう)Yoshida Kenkō(1283~1350)
今川貞世(いまがわ・さだよ)Imagawa
Sadayo(今川了俊(いまがわ・りょうしゅん)Imagawa Ryōshun)(1326~1420)
歌人the poetsでは、二条派(にじょうは)the Nijo schoolの頓阿(とんあ)Tona(1289~1372)・浄弁(じょうべん)Joben(?~1356)・慶運(けいうん)Keiun・吉田兼好(よしだけんこう)Yoshida Kenkō(1283~1350)が南北朝時代the period of the Northern and Southern Courtsの和歌四天王the Four
Heavenly Kings of Wakaと称され、また二条派(にじょうは)the Nijo schoolを批判した今川貞世(いまがわ・さだよ)Imagawa Sadayo(今川了俊(いまがわ・りょうしゅん)Imagawa Ryōshun)(1326~1420)も注目される歌人noted poetである。
Among the poets of the
Nijo school, Tona (1289-1372), Joben (?-1356), Keiun, and Yoshida Kenko
(1283-1350) were called the Four Heavenly Kings of Waka during the period of
the Northern and Southern Courts, and Imagawa Ryoshun, who criticized the Nijo
school. (Sadayo) is also a noted poet.
勅撰和歌集(ちょくせん・わかしゅう)Chokusen
wakashūは、室町前期the early Muromachi periodの『新続古今和歌集(しんしょく・こきん・わかしゅう)Shinshokukokin Wakashū』を最後に、『古今和歌集(こきん・わかしゅう)Kokin Wakashū』以来の伝統は途絶してしまった。
The chokusenwakashu, which
was compiled by imperial command, ended with the ``Shinshoku Kokinwakashu'' in
the early Muromachi period, and the tradition since the ``Kokinwakashu'' ended.
東常縁(とうの・つねより)Tō no Tsuneyori(1401~1494)
飯尾宗祇(いいお・そうぎ)Iio Sōgi(1421~1502)
しかし、室町時代the Muromachi periodに和歌の聖典the sacred text of waka poetryとされたのは『古今和歌集(こきん・わかしゅう)Kokin Wakashū(Collection of Ancient and
Modern Japanese Poetry)』で、その故実(こじつ)ancient facts解釈interpretationを秘伝口事(ひでんくじ)secret ceremonyで師the masterから弟子the disciplesに授けるteaches、いわゆる古今伝授(こきん・でんじゅ)Kokin Denjuが東常縁(とうの・つねより)Tō no Tsuneyori(1401~1494)によって整えられ、さらにその弟子disciple飯尾宗祇(いいお・そうぎ)Iio Sōgi(1421~1502)によって形式化された。
However, during the
Muromachi period, the "Kokin Wakashu" (Collection of Ancient and Modern
Japanese Poetry) was regarded as the sacred text of waka poetry. 1502).
Tonotsuneyori (1401-1494)
prepared the so-called Kokin Denju, in which the master teaches the disciples
the interpretation of the ancient facts through a secret ceremony. It was
further formalized by his disciple Sogi Iio (1421-1502).
三条西実隆(さんじょうにし・さねたか)Sanjōnishi
Sanetaka(1455~1537)
細川藤孝(ほそかわ・ふじたか)Hosokawa
Fujitaka(幽斎(ゆうさい)Yūsai)(1534~1610)
古今伝授(こきん・でんじゅ)Kokin Denjuはまず東常縁(とうの・つねより)Tō no Tsuneyoriから飯尾宗祇(いいお・そうぎ)Iio Sōgiに伝えられた。
Kokindenju was first
handed down to Sogi by Tonotsuneyori.
飯尾宗祇(いいお・そうぎ)Iio Sōgiから一つは三条西実隆(さんじょうにし・さねたか)Sanjōnishi Sanetaka(1455~1537)を経て細川藤孝(ほそかわ・ふじたか)Hosokawa Fujitaka(幽斎(ゆうさい)Yūsai)(1534~1610)へ(二条伝授Nijo Denju)、
From Sogi, one was
Sanetaka Sanjonishi (1455-1537) and Fujitaka Hosokawa (Yusai) (1534-1610) (Nijo
Denju).
いま一つは宗長(そうちょう)Sochoを経て堺Sakaiの肖柏(しょうはく)Shohakuへ(堺伝授Sakai Denju)、
The other was Socho to
Shohaku in Sakai (Sakai Denju).
さらに奈良Naraの饅頭屋宗二(まんじゅうや・そうじ)Manjuya Soujiに伝授された(奈良伝授Nara Instruction)。
Furthermore, it was
taught by Manjuya Manjuya in Nara (Nara Instruction).
連歌(れんが)Renga(linked poem)
連歌(れんが)Renga(linked poem)
和歌(わか)Waka(Japanese poem)は新鮮さを失ったが、南北朝内乱期during the Civil War of the Northern and Southern Courtsの連歌(れんが)Renga(linked poem)の流行は目覚しかった。
Waka lost its freshness,
but the popularity of renga during the Civil War of the Northern and Southern
Courts was remarkable.
連歌(れんが)Renga(linked poem)は、和歌(わか)Waka(Japanese poem)を上句(かみのく)upper stanzas・下句(しものく)lower stanzasに分けて詠(よ)み合うものだが、鎌倉時代the Kamakura periodになってから続けて50句・100句と詠(よ)み続ける鎖連歌(くさり・れんが)kusarirengaが盛んとなっていた。
Renga is a form of composing
waka poems by dividing them into upper and lower stanzas, but since the
Kamakura period, kusarirenga, in which 50 verses and 100 verses are continuously
composed, became popular.
そして、公家court nobles・武士samurai・庶民commoners・都市cities・農村farming villagesを問わず流行した。
And it became popular
among court nobles, samurai, commoners, cities, and farming villages.
町衆townspeople・郷村(ごうそん)農民village farmersの成長the growthを背景に連歌(れんが)Renga(linked poem)の庶民化became
popular・地方化localizedが進み、地下連歌(じげ・れんが)Jigerenga(花の下連歌Hana no Shitarenga)は公家court noblesの堂上連歌(どうじょう・れんが)Dojo Rengaを圧倒した。
Against the backdrop of
the growth of townspeople and village farmers, Renga became popular and
localized, and Jigerenga (Hana no Shitarenga) overwhelmed Dojo Renga of court
nobles.
二条良基(にじょう・よしもと)Nijō Yoshimoto(1320~1388)
連歌(れんが)Renga(linked poem)は平安末期に始まるが、南北朝期に庶民the common peopleのなかに大流行し、次いで室町時代the Muromachi periodに全盛期を迎えた。
Renga began at the end of
the Heian period, but became very popular among the common people during the
period of the Northern and Southern Courts, and reached its peak in the
Muromachi period.
和歌(わか)Waka(Japanese poem)一首を上句(かみのく)upper stanzas 5・7・5、下句(しものく)lower stanzas 7・7に分け、2人で一首を詠(よ)むというもとの形式が、鎌倉時代末期the end of the Kamakura periodから、数名で50句・100句と連ねる鎖連歌(くさり・れんが)kusarirengaに発達した。
From the end of the
Kamakura period, the original style of dividing a waka poem into 5, 7, and 5
upper verses and 7 and 7 lower verses, with two people composing one poem,
developed into kusarirenga, in which several people joined together to compose
50 or 100 verses.
ときには1万句連歌というものも興行され、幾日にも渡って連歌会the
renga partyが催された。
Sometimes 10,000 verse
renga were performed, and the renga party was held for several days.
公家court noblesが興行するのを堂上連歌(どうじょう・れんが)Dojo Renga、武士samuraiや庶民ordinary peopleが行うのを地下連歌(じげ・れんが)Jigerengaと言い、句のつけ方など色々の規則(式目(しきもく)shikimoku)が異なっていた。
Performances performed by
court nobles were called dojo renga, and those performed by samurai and
ordinary people were called jige renga, and there were various rules
(shikimoku) such as how to add haiku.
この複雑な連歌(れんが)Renga式目(しきもく)Shikimokuを整えたのが二条良基(にじょう・よしもと)Nijō Yoshimotoの『応安新式(おうあん・しんしき)Ohan Shinshiki』である。
Yoshimoto Nijo's
"Ohan Shinshiki" is a collection of complicated Renga Shikimoku.
連歌師(れんがし)renga poets
惣寄合(そうよりあい)Soyoriaiや真宗(しんしゅう)門徒Shinshu followersの寄合(よりあい)Shinshu followersで連歌(れんが)Renga(linked poem)が催され、民衆the
peopleは相互の連帯意識a sense of mutual solidarityを確かめ、初めて創造に参加する喜びthe joy of participating in creationを覚えたと思われる。
Renga was held at the Soyoriai
and the Shinshu followers' gathering, and it is thought that the people felt a
sense of mutual solidarity and felt the joy of participating in creation for
the first time.
狂言(きょうげん)Kyogen「八句連歌Hakku
Renga」や「箕(み)かずきMikazuki」はこの庶民連歌Commoners Rengaを題材としたものである。
Kyogen ``Hakku Renga''
and ``Mikazuki'' are based on this renga.
このような連歌(れんが)Renga(linked poem)の普及に伴って、連歌(れんが)Renga(linked poem)を専門職業とする連歌師(れんがし)renga poetsも生まれた。
Along with the spread of renga,
renga poets who specialized in renga were also born.
1356年(延文1年)、二条良基(にじょう・よしもと)Nijō Yoshimoto(1320~1388)は『菟玖波集(つくばしゅう)Tsukubashū』を編集して平安以来の連歌(れんが)Renga(linked poem)を収め、さらに1372年(応安5年)、連歌(れんが)Renga(linked poem)の規則である『応安新式(おうあん・しんしき)Ohan Shinshiki』を制定した。
In 1356, Yoshimoto Nijo
(1320-1388) compiled "Tsukubashu" (Collection of Tsukuba), which
contained linked poems from the Heian period.
『菟玖波集(つくばしゅう)Tsukubashū』は勅撰和歌集(ちょくせん・わかしゅう)Chokusen wakashūに準ぜられ、連歌(れんが)Renga(linked poem)は和歌(わか)Waka(Japanese poem)と台頭の地位を占めることとなった。
"Tsukuba
anthology" was classified as an imperial anthology of waka poems, and
renga came to occupy the position of rise with waka.
二条良基(にじょう・よしもと)Nijō
Yoshimotoのあと、今川了俊(いまがわ・りょうしゅん)Imagawa Ryōshun・朝山梵灯庵(あさやま・ぼんちょうあん)Asayama Bonchoan(1349~1417)が優れた連歌(れんが)Renga(linked poem)を詠(よ)んだ。
After Nijo Yoshimoto,
Imagawa Ryoshun and Asayama Bonchoan (1349-1417) composed excellent linked
poems.
こうして室町中期、和歌(わか)Waka(Japanese poem)の沈滞に代わって連歌(れんが)Renga(linked poem)が最盛期を迎えた。
In this way, in the
middle of the Muromachi period, renga reached its peak in place of waka, which
had been stagnant.
応仁の乱(おうにん・の・らん)Ōnin Warのあとには、飯尾宗祇(いいお・そうぎ)Iio Sōgi(1421~1502)が出て正風連歌(しょうふう・れんが)Shofu Rengaを確立した。
After the Onin War, Iio
Sogi (1421-1502) appeared and established Shofu Renga.
彼が、弟子の柴屋軒宗長(さいおくけん・そうちょう)Saiokuken Sōchō(1448~1532)・牡丹花肖柏(ぼたんか・しょうはく)Shōhaku Botanka(1443~1527)とともに詠(よ)んだ『水無瀬三吟百韻(みなせ・さんぎん・ひゃくいん)Minase Sanginhyakuin』(1488年)と、彼の撰集による『新撰菟玖波集(しんせん・つくばしゅう)Shinsen Tsukubashu』(1495年)は、連歌(れんが)Renga(linked poem)の最高作品とされている。
Together with his disciples,
Socho Shibayaken (1448-1532) and Shohaku Botankasho (1443-1527), he wrote
Minase Sanginhyakuin (1488), and Shinsen Tsukubashu, a collection he compiled.
(1495) is considered to be the best work of Renga.
荒木田守武(あらきだ・もりたけ)Arakida Moritake(1473~1549)
山崎宗鑑(やまざき・そうかん)Yamazaki
Sōkan(1465~1553)
飯尾宗祇(いいお・そうぎ)Iio Sōgiのあと、正風連歌(しょうふう・れんが)Shofu Rengaは規則に縛られて自由な気風を失ったが、伊勢神宮(いせ・じんぐう)Ise Grand Shrineの神官priests荒木田守武(あらきだ・もりたけ)Arakida
Moritake(1473~1549)や山崎宗鑑(やまざき・そうかん)Yamazaki Sōkan(1465~1553)らが、自由な気風と滑稽・風刺などを内容とする俳諧連歌(はいかい・れんが)Haikai rengaを作り出した。
After Sogi, Shofu Renga
lost its free spirit due to being bound by rules. created.
A haikai with a free
spirit and humorous and satire written by Arakida Moritake (1473-1549) and
Yamazaki Sokan (1465-1553), priests of the Ise Grand Shrine. He created a
linked poem (Hakairenga).
山崎宗鑑(やまざき・そうかん)Yamazaki
Sōkanの撰集したものに『新撰犬筑波集(しんせん・いぬ・つくばしゅう)Shinsen Inu Tsukuba Collection』がある。
"Shinsen Inu Tsukuba
Collection" is one of the collections compiled by Sokan.
俳諧連歌(はいかい・れんが)Haikai rengaは概して低俗なものが多かったが、近世の俳諧(はいかい)Haikai成立の母胎となったことが注目される。
Haikai Renga was
generally vulgar, but it is noteworthy that it became the mother of modern
haikai.
梅松論(ばいしょうろん)Baishoron
鏡類(かがみるい)mirrorsでは四鏡(しきょう)the four mirrorsの一つ『増鏡(ます・かがみ)Masukagami』がある。
As for mirrors, there is
one of the four mirrors called "Masukagami".
公家側の立場the
standpoint of the aristocracyから、後鳥羽天皇(ごとば・てんのう)Emperor Go-Toba(在位1183~1198)より後醍醐天皇(ごだいご・てんのう)Emperor Go-Daigo(在位1318~1339)に至る歴史the
historyを見たもので、
From the standpoint of the
aristocracy, it looks at the history from Emperor Gotoba (reigned 1183-1198) to
Emperor Godaigo (reigned 1318-1339).
これに対して『梅松論(ばいしょうろん)Baishoron』は、武家の立場the standpoint of the samuraiで内乱の推移the progress of the civil warを眺めたlooks atものである。
On the other hand,
"Baishoron" looks at the progress of the civil war from the
standpoint of the samurai.
北畠親房(きたばたけ・ちかふさ)Kitabatake Chikafusa(1293~1354)
また、伊勢神道(いせ・しんとう)Ise Shintoの神国思想(しんこく・しそう)the Shinkoku thoughtや宋学(そうがく)の大義名分論(たいぎ・めいぶん・ろん)the theory of the cause of the Song Dynastyの影響を受けた北畠親房(きたばたけ・ちかふさ)Kitabatake Chikafusa(1293~1354)は、常陸(ひたち)Hitachi
Province(茨城県Ibaraki Prefecture)小田城Oda Castleの陣中で、後村上天皇(ごむらかみ・てんのう)Emperor Go-Murakami(在位1339~1368)の政治の参考にするため、神代(かみよ)からの歴史a
history from the age of the godsを述べた『神皇正統記(じんのう・しょうとうき)Jinnō Shōtōki』を著し、南朝の正統the orthodoxy of the Southern Courtを主張した。
In addition, Kitabatake
Chikafusa (1293-1354), who was influenced by the Shinkoku thought of Ise Shinto
and the theory of the cause of the Song Dynasty, wrote "Jinno
Shotoki", a history from the age of the gods, to refer to the politics of
Emperor Gomurakami (reigned 1339-1368) during the battle of Oda Castle in
Hitachi. , claimed the orthodoxy of the Southern Court.
太平記(たいへいき)Taiheiki
また、『太平記(たいへいき)Taiheiki』は40巻に及ぶ軍記物(ぐんきもの)Gunkimono(Military memoirs)の大作で、後醍醐天皇(ごだいご・てんのう)Emperor Go-Daigo即位から細川頼之(ほそかわ・よりゆき)Hosokawa Yoriyukiが足利義満(あしかが・よしみつ)Ashikaga Yoshimitsuの執事(しつじ)Shitsuji(Shōgun's
Deputy)となるまでの内乱の時代相the era of civil warを描き、『平家物語(へいけ・ものがたり)The Tale of the Heike』に次ぐ傑作である。
In addition,
"Taiheiki" is a 40-volume epic war chronicle, depicting the era of
civil war from the enthronement of Emperor Godaigo to Yoriyuki Hosokawa
becoming the butler of Yoshimitsu Ashikaga.
これは太平記読み(たいへいき・よみ)Taiheikiyomiと言われた物語り僧storytelling monkによって、江戸時代に至るまで人々に親しまれた。
This was popular with
people until the Edo period by a storytelling monk called Taiheikiyomi.
今川貞世(いまがわ・さだよ)Imagawa
Sadayo(今川了俊(いまがわ・りょうしゅん)Imagawa Ryōshun)(1326~1420)
足利方の今川貞世(いまがわ・さだよ)Imagawa Sadayo(今川了俊(いまがわ・りょうしゅん)Imagawa Ryōshun)は、今川家(いまがわけ)the Imagawa familyの顕彰(けんしょう)・保持honoring
and maintainingを目的として1402年『難太平記(なん・たいへいき)Nan Taiheiki』(書名は後世の人が称した)を著した。
Imagawa Ryoshun (Sadayo)
of the Ashikaga side wrote "Nan Taiheiki" (the title was given by later
generations) in 1402 for the purpose of honoring and maintaining the Imagawa
family.
『太平記(たいへいき)Taiheiki』の第一部の南朝側に立つ叙述を批判していること、足利尊氏(あしかが・たかうじ)Ashikaga Takaujiの政治活動を捉(とら)えていることで注目される。
It is noted for
criticizing the description in the first part of "Taiheiki" that
stands on the side of the Southern Court, and for capturing the political
activities of Ashikaga Takauji.
曽我物語(そがも・のがたり)Soga
Monogatari
義経記(ぎけいき)Gikeiki
その後、室町中期に、軍記物(ぐんきもの)Gunkimono(Military memoirs)では『曽我物語(そが・ものがたり)Soga Monogatari』・『義経記(ぎけいき)Gikeiki』・『明徳記(めいとくき)Meitokuki』・『応仁記(おうにんき)Oninki』などがあったが、悲運の武将の読物とか個々の合戦の記録的なもので、文学的内容も乏しい。
After that, in the middle
of the Muromachi period, there were war chronicles such as "Soga
Monogatari," "Gikeiki," "Meitokuki," and
"Oninki," but they were readings of tragic warlords and records of
individual battles, and their literary content was scarce.
一寸法師(いっすん・ぼうし)Issun-bōshi
文正草子(ぶんしょう・ぞうし)Bunsho Zoshi
浦島太郎(うらしま・たろう)Urashima Tarō
室町中期the middle of
the Muromachi period以降、盛んに流行した物語に御伽草子(おとぎぞうし)Otogi-zōshiがあった。
From the middle of the
Muromachi period onwards, otogi zoshi was a popular story.
『一寸法師(いっすん・ぼうし)Issun-bōshi』や『文正草子(ぶんしょう・ぞうし)Bunsho Zoshi』や『浦島太郎(うらしま・たろう)Urashima Tarō』などが有名で、公家から庶民に至るあらゆる階層の人々についての民間伝承などを素材とした短編である。
"Issun Boshi,"
"Bunsho Zoshi," and "Urashima Taro," are well-known short
stories based on folklore about people from all walks of life, from court
nobles to commoners.
宗教的教訓religious
lessonsの内容を含むものが多いが、都を中心とした庶民の出世や向上を描いて、時代相がよく表現され、また近世early modernの仮名草子(かな・ぞうし)Kanazōshiに影響したことが注目される。
Many of them contain religious
lessons, but they depict the career advancement and improvement of ordinary people,
mainly in the capital, and depict the phases of the times well.
It is also noteworthy
that it influenced early modern Kana Zoshi.
一条兼良(いちじょう・かねよし)Ichijō
Kaneyoshi(1402~1481)
公家社会court noble
societyの伝統的な学問traditional studyとなった有職故実(ゆうそく・こじつ)Yusoku kojitsuの研究studyは、この時代も盛んであった。
The study of Yusoku
kojitsu, which became a traditional study of court noble society, was also
active in this period.
内乱期には、後醍醐天皇(ごだいご・てんのう)Emperor Go-Daigoの『建武年中行事(けんむ・ねんちゅう・ぎょうじ)Kenmu Annual Event』、
During the civil war, Emperor
Godaigo's "Kenmu Annual Event",
二条良基(にじょう・よしもと)Nijō
Yoshimotoの『百寮訓要抄(ひゃくりょう・くんようしょう)Hyakuryo Kunyosho』、
Yoshimoto Nijo's
"Hyakuryo Kunyosho"
北畠親房(きたばたけ・ちかふさ)Kitabatake Chikafusaの『職原抄(しょくげんしょう)Shokugensho』が著され、
"Shokugensho"
by Kitabatake Chikafusa was written.
室町中期では一条兼良(いちじょう・かねよし)Ichijō Kaneyoshi(1402~1481)(二条良基(にじょう・よしもと)Nijō Yoshimotoの孫grandson)の
In the mid-Muromachi
period, Ichijo Kaneyoshi (1402-1481) (grandson of Nijo Yoshimoto)
『江次第抄(ごうし・だいしょう)Goshidaisho』・『公事根源(くじ・こんげん)Kujikongen』・『桃花蘂葉(とうか・ずいよう)Tokazuiyo』が注目される。
"Goshidaisho,"
"Kujikongen," and "Tokazuiyo" are noteworthy.
公家伝統the tradition
of court noblesの古典文学の注釈commentaries on classical literatureでは、『伊勢物語(いせ・ものがたり)The Tales of Ise』や『源氏物語(げんじ・ものがたり)』の研究が盛んで、特に一条兼良(いちじょう・かねよし)Ichijō Kaneyoshiが著した『源氏物語(げんじ・ものがたり)Genji monogatari(The
Tale of Genji)』の注釈書commentary『花鳥余情(かちょう・よじょう)Kacho Yojo』30巻が優れた業績であった。
In terms of commentaries
on classical literature in the tradition of court nobles, research on "Ise
Monogatari" and "Genji Monogatari" was active, and Kaneyoshi
ICHIJO's commentary on "Genji Monogatari", "Kacho Yojo" (30
volumes), was an outstanding achievement.
『日本書紀(にほんしょき)Nihon Shoki(The Chronicles of Japan)』の研究も忌部正道(いんべの・まさみち)Inbe no Masamichi・卜部兼熈(うらべ・かねひろ)Urabe Kanehiro(吉田兼熈(よしだ・かねひろ)Yoshida Kanehiro・一条兼良(いちじょう・かねよし)Ichijō Kaneyoshiによって進められ、ここでも一条兼良(いちじょう・かねよし)Ichijō Kaneyoshiは『日本書紀纂疏(にほんしょき・さんそ)Nihon Shoki Sanso』を著して、儒・仏・道三教に神道を加え、四教一致論を展開した。
Masamichi Inbe, Kanehiro
Urabe (Kanehiro Yoshida), and Kaneyoshi Ichijo also conducted research on the
"Nihonshoki" (Chronicles of Japan). and developed the theory of the
unity of the four religions.
そのほか一条兼良(いちじょう・かねよし)Ichijō Kaneyoshiには、9代将軍the 9th
shogun足利義尚(あしかが・よしひさ)Ashikaga
Yoshihisa(在職1473~1489)に求められて献上した『樵談治要(しょうだん・ちよう)Shodan Chiyo』などの著がある。
In addition, Ichijo Kaneyoshi
wrote "Shodan Chiyo," which was presented at the request of the 9th
shogun Ashikaga Yoshihisa (1473-1489).
足利学校(あしかが・がっこう)Ashikaga
Gakkō
上杉憲実(うえすぎ・のりざね)Uesugi
Norizane(1410~1466)
関東Kanto regionでは下野(しもつけ)Shimotsuke
Province(栃木県Tochigi Prefecture)(栃木県足利市(あしかがし)Ashikaga City)の足利学校(あしかが・がっこう)Ashikaga Gakkōが上杉憲実(うえすぎ・のりざね)Uesugi Norizane(1410~1466)によって再興され(1439年)、代々上杉氏(うえすぎし)the Uesugi clanの保護patronageを受けて日本各地all over Japanから学生studentsを集めた。
In the Kanto region, the
Ashikaga School in Shimotsuke (Ashikaga City, Tochigi Prefecture) was revived
(1439) by Norizane Uesugi (1410-1466), and under the patronage of the Uesugi
clan for generations, students gathered from all over Japan.
のち、キリスト教のヨーロッパ人宣教師a Christian European missionaryが「坂東(ばんどう)の大学Universities
in Bando」と本国home countryに報告したように、室町期the Muromachi period東国(とうごく)the Eastern
part of Japanの学問の中心the
center of learningであった。
Later, as a Christian European
missionary reported to his home country, it was the center of learning in the
eastern part of the Muromachi period.