The formation of the Muromachi Bakufu’s theurgical system

Abstract

In efforts to protect its vassals through Buddhist incantation and conjuration rituals （kajikito 加持祈禱）, the Muromachi Bakufu enlisted the elite, aristocratic temples （monzeki 門跡）active in the capital of Kyoto to create a liturgy to ward off dangers threatening the warrior （buke 武家） class. In this article the author discusses how that enlistment took place, in general, and the liturgical-ritual role played by Daigoji Sanpoin 三宝院 temple, in particular.
　 The author begins by focusing on a transition in Buddhist clergy conducting protective incantation rituals in the midst of the dispute over succession to the imperial throne during the mid- and late 14th century, known as the Nanbokucho era. During the earlier stages of the conflict, all the warrior combatants sought protection from the traditional esoteric Buddhist shamans enlisted by the former Kamakura Bakufu. However, during the Battle for Kyoto, which began around 1348, the newly formed Ashikaga Shogunate formed intimate relations with monzeki temples which were proactively performing rituals seeking the protection of the Bakufu’s landed proprietorships （shoryo 所領） and rights to tax revenue allocations（shoshiki 所職） as the champions of the Southern Court’s campaign. Consequently, during the regime of Shogun Ashikaga Yoshiakira （1358―1367）, the monzeki temples of Kyoto were appointed the official protectors of the warrior class via the conjuration liturgy, Godanho 五壇法, invoking the Five Supreme Vidyarajas serving Mahavairocana Buddha.
　Next the author reexamines the role played by Sanpoin Temple in the ritual protection of the warrior class in the midst of the Nanbokucho civil unrest, beginning with an overview of theurgical efforts on the part of the era’s three temple abbots---Kenshun, Kosai and Kojo---to bestow protection on the Bakufu and its vassals. After clarifying the Temple’s role in negotiations between the Bakufu and the Capital’s monzeki temples over ceremonial scheduling and tithes, the author argues that Sanpoin was actually running the Bakufu’s official Bureau of Theurgy “behind the scenes”.
　Finally, the author focuses on the process of change that took place in buke theurgy during the Shogunate of Ashikaga Yoshimitsu, when Yoshimitsu himself enlisted all the monzeki temples of Kyoto in ritually protecting the warrior class through both direct coercive mobilization and guaranteeing the safety of all forms of temple property and status, thus firmly incorporating the practice into direct Bakufu governance. Also during this time, the Ashikaga Shogunate’s household chamberlain （keishi 家司） and family vassals （kerai 家礼） became active in administering the system in place of Sanpoin Temple and Bakufu functionaries （bugyo 奉行）.
　The author concludes that is was in two distinct stages---1） Yoshiakira’s indirect enlistment of clergy to perform esoteric Buddhist incantation and conjuration rituals to protect the warrior class and 2）Yoshimi-tsu’s personal mobilization of Kyoto’s elite aristocratic temples into the process---that the Muromachi Bakufu’s buke theurgical system was formed, which involved in the process the abandonment of Sanpoin’s “behind the scenes” leadership in favor of an “up front” Shogunate family-monzeki partnership.