In the middle 14th century, Yuban achieved the revival of the garan of Zentsuji-temple. Yuban had political power and know-how of construction, so after making Tanjoin-temple his home ground, he succeeded in getting out from under the control by Zuishinin-temple. And he approached the Hosokawa family, who governed Sanuki and wanted to control the temples, and got economical support for the construction in exchange for his cooperation in their control. That's why Yuban succeeded in the construction. We can regard this case as one of the typical method of construction among the kenmitsu(顕密) temples in this period.

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The customs which increased gradually in their numbers after the middle of Kamakura period, were all abolished by the emperor Godaigo. But after the collapse of Kenmu government, customs were restored quickly again by the Northern Court. Moreover, the Shogunate set up more customs than had been, and planned the extension of its power by contributing the money from customs to the shrines and temples. The Southern Court whose economic base was very weak, set up also customs again within their power. Taking advantage of wars, the warrior of Shugo (lord of land) and Jito (steward of manor) also set up customs as many as they wanted to have in their territories. Even the Shogunate leadership to control the bad influences of customs to the utmost could not restrict those which maneged by warriors or the Southern Court, and as a result, serious traffic obstructions at the custom areas were caused. After the unification of the Southern and Northern Courts, the customs in the former were naturally abolished and the Shogunate power at its height made active policy to restrict new customs and tried to abolish the established customs. Therefore, customs were decreased and the barriers to traffic obstuctions were lowered.

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The purpose of this study is to elucidate the view of gardens held by Ashikaga Takauji and his younger brother Tadayoshi, members of the Ashikaga shogun clan who played active roles in Kyoto Prefecture in the early Muromachi period. Takauji used his residential garden for mingling with Zen priests, but not for hosting poetry meetings, which was one of the Japanese dynastic customs. His younger brother Tadayoshi, however, started to hold such events as poetry meetings at the garden of his residence, known as Sanjobo-montei, offering a place to the aristocratic class called Kuge, the military nobility known as Buke, and Zen priests so that they could mingle with one another. This suggests that it is Ashikaga Tadayoshi who began the custom of using residential and other gardens for the Japanese dynastic culture. The Ashikaga brothers used the gardens of other places than their residences, such as Tenryu-ji Temple and Saiho-ji Temple, for communicating with various people, including the Emperor and Zen priests. The Ashikaga brothers organized events for the dynastic culture and Zen Buddhism at such gardens, making cross-cultural communication between the Kuge aristocratic class, the Buke military nobility, and Zen priests catch on with these three circles.

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The most important mechanism for litigation concerning feudal proprietorship during the Kamakura Shogunate was the Hikitsuke (引付), or the court reaching a decision by mutual consent. However, during the Muromachi Shogunate we can see that fief related lawsuits were fundamentally decided at the discretion of the Shoguns themselves. This change in the way of rendering judgement is very important. In this essay the present writer investigates how the Muromachi Shoguns came to render judgement based on their authority and how the court presided over by them came to be established. First, the writer studies Naidangata (内談方), which is known as a court similar to Hikitsuke except for the presence of Ashikaga Tadayoshi (足利直義). The writer then indicates that the second Shognn Yoshiakira (義詮) started a new court called Gozenzata (御前沙汰)... that is, "a trial before Yoshiakira"... which dealt with the same kind of lawsuits as Hikitsuke and gradually surpassed it in authority. Thus, Hikitsuke gradually lost real power and virtually came to an end with the continuing reinforcement of Gozenzata's authority. However, Gozenzata could be overruled under the influence of another court held by the Shogun, namely OnShogata (恩賞方), which dealt with claims for fiefs granted as service rewards and which had existed since the biginning of the Muromachi Shogunate. Since Gozenzata was reduced to be composed of similar members to Onshogata, the secretary to the Shogun (Shitsuji 執事) came to be present at Gozenzata. In Onshogata this secretary controlled the only department, Tokorozukegata (所付方), Which assisted the Shogun on practical affairs. However, because Gozenzatd lacked such a department as Tokorozukegata, the secretary would often find himself at odds with the Shogun. Finally this secretary retired from Gozenzata to reopen and personally direct Hikitsuke. He was soon to retire from Onshogata as well. In this way Gozenzata turned into a court which was composed of Shogun and functionaries (bugyonin 奉行人) and which was fully established during the reign of the third Shogun Yoshimitsu (義満). During this period, too, the court presided over by the shitsuji was formed on the basis of the reopened Hikitsuke. And a similar relation-ship between Onshogata and Tokorozukegata was carried on between these two courts, which enabled them to exist side by side over a long period of time.

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In order to better clarify medieval society, its warrior class and what the shogunate was, it is necessary to consider religion. The aim of the present paper is to shed light upon the character of the Muromachi shogunate by examining the residences, temples and shrines of the Ashikaga family. The first shogun, Ashikaga Takauji first lived in Rokuhara (an eastern suburb of Kyoto), then he and his younger brother Tadayoshi built residences in the center of Kyoto, and established a new shogunate there. Tojiji temple was attached to Tadayoshi's residence the Sanjobomon-tei. Aftr his death, Takauji and the second shogun Yoshiakira decided that Tojiji temple would be the patron temple of the Ashikaga family. Takauji and Yoshiakira lived near Tojiji temple, and Gosho-Hachimangu shrine was built at Tadayoshi's Sanjobomon-tei as the guardian of the shogun's residence. Therefore, the whole Sanjobomon area belonged to the Ashikaga family. The third shogun, Ashikaga Yoshimitsu, built his residence, called the Muromachi-dono, in a northern suburb of Kyoto. He also built Shokokuji temple near Muromachi-dono, as the area became much larger than that at Sanjobomon. Yoshimitsu moved the functions of the Ashikaga family temple nearer to him, sponsoring, for example, the Hokkehakko memorial service for the former shogun, at Shokokuji temple instead of Tojiji temple. After building his residence in Kitayama to the north of Muromachi-dono, he sponsored the Hokkehakko in Kitayama. From the reign of the fourth shogun, Ashikaga Yoshimochi, the two temples of the Ashikaga family coexisted. Regardless of where the shogun lived, Hokkehakko was performed at Tojiji temple, while smaller temples of each shogun were built on the grounds of Shokokuji temple. This indicates that the Muromachi shogunate at that time came to assume a double character, one attributable to Takauji's government, the other to Yoshimitsu's.

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個別領主の所領知行や年貢納入などに関する訴訟に対し、幕府がおこなっていた裁判――所務沙汰の室町期への展開については、南北朝期に将軍主催の場と管領主催の場という二つの訴訟機関が並立する体制が形成され、それが一五世紀半ばまで存続すると説明されてきた。しかし、鎌倉期と同様の性格をもつ訴訟機関がそのまま形成されたかどうか、質の違いが視野に入れられているとはいいがたく、検討の余地がある。本稿は、鎌倉期的な所務沙汰の制度運営のあり方が本当に室町期にも継承されたのかを検討し、室町幕府所務沙汰の特質を解明することを目的とする。
当該期の所務沙汰のあり方を示す史料を検討した結果、南北朝中期までの所務沙汰の審議・決裁は、引付・評定・仁政沙汰・御前沙汰など、制度的に設定され、日常的に式日運営がなされる所務沙汰機関においておこなわれていたが、南北朝末期にはこのような所務沙汰機関が急に姿を消し、所務沙汰の審議.決裁は奉行人が個別的に室町殿へ伺いを立てる形式の「個別伺」型に変化してゆくことが判明した。
そもそも、所務沙汰がこうした場でおこなわれていた背景には、社会的弱者の救済をするため、彼らの訴訟を含めた多くの訴訟をある種の開放性・公正性のもとで裁定していこうとする、鎌倉期的、徳政的な政治規範が存在していた。したがって、こうした場の廃絶はこうした政治規範の放棄をも意味する。南北朝末期の変質によって、室町幕府による訴訟対応は幕府法をも作り出さないような個別的なものとなり、所縁に左右される度合いが濃くなっていくのである。
こうした変化の理由は、一つには、従来の手続による訴訟裁定が内乱により困難になった、という点から説明できる。しかし、所領の回復命令を室町殿との個別的な関係による付与、つまり給恩に近いものとすることで、室町殿との関係を基軸とした人的秩序・所領秩序再構成への一助とする、という意味もあった。このような所務沙汰制度の変質は、南北朝末期の人的秩序・所領秩序の再編の動きに深い関わりを持つものであったと評価できる。
そうした動きの結果、京都の領主社会とその周辺においては、室町殿の意向が強く及びうる範囲が創出される。しかし、その一方で、以前の幕府が持っていた一定度の開放性を放棄し、訴訟に対処しようとする姿勢を失うことになるのである。今後は、こうした二つの側面をともに視野に入れつつ、室町幕府の位置づけを考えるべきであろう。

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