The aim of the present article is to examine the historical development of the Tsuruoka Hachiman Shrine (present day Kamakura, Kanagawa Prefecture) during the Muromachi period, a subject that has not been given serious attention from the time of the compilation of the History of Metropolitan Kamakura: Temples and Shrines in 1967. This article focuses on the Buddhist abbots (betto 別当) and monks (guso 供僧) who served the Shrine during its period of Shinto-Buddhist syncretism, while keeping in mind the presence of Muromachi Bakufu appointed governors (kubo 公方) of Kamakura. The line of betto who managed the Shrine's Buddhist affairs during the period have been described in the sources as strictly disciplining the Shrine's monks, replacing those they accused of misconduct, in the process of continuously and freely exercising their powers of appointment and thus expanding their sphere of personal influence over the monks under their jurisdiction. On the other hand, we also see a rise in incidences of monks resisting the authority of their betto, to an extent that during the last years of the Muromachi Bakufu, betto were altogether prevented from replacing their subordinates. Concerning the case of Koken, who served as the Shrine's 20th betto between 1355 and 1410, issuing directives to his subordinate monks using the seal of the Kamakura Kubo in Oei 7 (1400), the research to date has interpreted this act as a surrender of betto authority to the governor ; however, a rereading of the related primary sources reveals that such a general conclusion can not be reached from one isolated incident. Although there is no record of Koken's successor Sonken replacing any of his monks, there is the incident in Oei 22 (1415) in which the prestigious mountain ascetic title of "In" was bestowed on the Shrine's monks, but excluded any one not belonging to the Shingon (Toji Temple) Faction of esoteric Buddhism, indicating a discriminatory attitude towards those monks not under the betto's personal influence. Then a struggle arose over the appointment of Sonken's successor, which reverberated into secular politics, leaving Son'un as betto by virtue of the mass replacement of the Shrine's monks. Son'un's term of office was marked by further worsening of relations between the Shrine's betto and his monks, which developed into a situation of such turbulence that the Kamakura Kubo showed signs of possible intervention in the Shrine's personnel affairs, and ended up replacing Son'un. Incidentally, Sonchu, the Kubo's replacement, was executed for collusion with Ashikaga Mochiuji in the Shogun's younger brother's "rebellion" of 1438-39. The process by which the Buddhist sector of Tsuruoka Hachiman Shrine was transformed from an non-sectarian center of learning to a predominately Shingon Faction dominated institution, beginning in the mid-14th century, was by no means a peaceful one, as indicated by the rise of serious tension during that time between the Shrine's betto and the monks under their jurisdiction.

抄録全体を表示

This article aims to shed some light upon faith or the concept of death in the medieval age through an examination of the characters and the functions of the place called dojo (道場). Many temples were, in this age, called dojo, a word which seems to have closely reflected what a religious place was in the minds of contemporaries. In the first place, the author, paying attention to the fact that dojo was a place for dying and sick persons, a place of execution, and that of the suicide by defeated warriors, shows that it was believed to be the spot which enabled the dead to be born again in jodo (浄土, the pure land), through an examination of honzon (本尊) to whom the dojo was sacred. Then the author surveys odorinenbutsu (踊念仏), music, and the inscription of one's name, which were carried out at dojo with the desire that one's death should admit him to be born again in jodo. Secondly, the author considers why dojo was an asylum for defeated warriors, or criminals wanted by the authorities. He points out the following two points: 1)these warriors or criminals fled to dojo to become monks, 2)these monks were forced to live, in order not to survive, but to accept at any time their death, under a strict subordination to the chishiki (知識, master). The author concludes that the situation of these monks enabled dojo to be recognized as an asylum. Lastly the author surveys the changes of dojo in succeeding ages.

抄録全体を表示