道元さんの「食事論」の続きであります。
こういうテーマで仏法のこころを語りかけられると腑に落ちる。
写真は永平寺でふるまわれるという朝食と道元さんの「典座教訓」。

＜食べる・篇＞
【五観の偈】
食べる前に唱える５つの偈文。順番に唱えて食に対する心構えを確認する
1．功の多少を計り彼の来処を量る
生産者や輸送者など人の手を通って目の前の食事が成立していることを知ろう。
毎食が一期一会。
2．己が徳行の全欠を忖って供に応ず
このありがたい食べ物を受ける資格が自分にあるか。
徳のある行ないができているか。日ごろの行ないの是非を見つめ直そう。
3．心を防ぎ過を離るることは貪等を宗す
修行とは汚れた心を清めること、仏教でいう三毒（貪り・怒り・無知）を
払いのけること。食事ではこれらが生じやすいので注意しよう。
4．正に良薬を事とするはを療ぜんが為なり
「形枯」とはやせ衰えること。人は食べなければ死ぬ。食は肉体保持の良薬。
5.　成道の為の故に今此の食を受く
釈迦と同じあり方でこの食事を頂く。食事を頂くのは仏道を支えるため。
【食中の作法&込められた意味】
●話さない、音を立てない
曹洞宗では坐禅堂で食事をとる。決められた唱えごと以外
不用意に音を立てない。
音を立てて食べると「餓鬼」が腹を空かせるという仏教の考え方もある。
●正しいポーズで
正座は「しょうざ」と読み姿勢を正し端正に座る。
崩れた姿勢では食事と向き合えない。
●器は両手で扱う
食器に限らず何事も丁寧に扱う。丁寧な作法は美しく
滑りやすい形状の器を落とすリスクも軽減される。
●咀嚼中は箸を置く
食べ物を口に入れたら箸を置き咀嚼して飲み込んだら箸と食器を持つ。
複数の料理を同時に食べることはせず目の前の一皿と向き合う。
●お湯やお茶で器をきれいにする
お湯やお茶で器をきれいにしてから飲む。
水も器にこびりついた米も無駄にならず、
そもそも「きれいに食べよう」という意識が生まれる。～以上。

読み進めていて、道元さんって
間違いなく自分で食を作り、そして真正面から向き合ったことがわかる。
仏者としてその営為を内省的に解析したことが見える。
衆生にして見ると日常の営為の中で仏教思想を知ることになる。
むずかしい観念論の押しつけではなくごく人間的な行為規範。
こういう「暮らし方」領域で仏道に導いてくれる。
頓悟する機縁としては実にわかりやすく実際的。
日本人と日本食習慣にとって、こういう精進料理の考え方が
深く浸透したことを思い返すと、先人としての深い思慮に畏敬の念。
日本人のDNAにいろいろなことを刻み込んでくれたのだと思う。

English version⬇

[Zen knowledge of eating Eiheiji-12]
This is a continuation of Mr. Dogen’s “Diet Theory”.
When I talk about the heart of Buddhism on such a theme, I fall in love with it.
The photo shows the breakfast served at Eiheiji Temple and Dogen-san’s “Lessons from the Noriza”.

[The Five Views]
Five words to sing before eating. Chant in order to check your attitude toward food
1. 1. Weigh the amount of gong and measure his visit
Let’s know that the meal in front of us is established through the hands of people such as producers and transporters.
Every meal is once in a lifetime.
2. I don’t respond to all the deficiencies of Tokuyuki
Am I eligible to receive this grateful food?
Is there a virtuous deed? Let’s reconsider the pros and cons of daily activities.
3. 3. Preventing the mind and leaving the excess cultivates greed
Training is to purify a dirty heart, and to purify the three poisons (greed, anger, ignorance) in Buddhism.
To get rid of. Be aware that these are likely to occur in your diet.
Four. It ’s just a good medicine to treat
“Shape” is to lose weight. People die if they don’t eat. Food is a good medicine for maintaining the body.
5. I’m taking this meal now because it’s for Narudo
Have this meal in the same way as Buddha. The reason for having a meal is to support Buddhism.
[How to eat and what it means]
● Don’t talk, don’t make noise
In the Soto sect, we eat at Zazen-do. Other than the fixed chanting
Do not make noise carelessly.
There is also a Buddhist idea that “hungry demons” get hungry when they eat with noise.
● In the correct pose
Seiza reads “Shoza” and sits neatly.
You can’t face food in a crumbled posture.
● Handle the vessel with both hands
Handle everything carefully, not just tableware. Polite manners are beautiful
The risk of dropping slippery shaped vessels is also reduced.
● Place chopsticks while chewing
When you put food in your mouth, put chopsticks on it, chew it, and swallow it, then hold chopsticks and tableware.
Instead of eating multiple dishes at the same time, face the plate in front of you.
● Clean the bowl with hot water or tea
Clean the bowl with hot water or tea before drinking.
Water and rice stuck in the bowl are not wasted,
In the first place, the consciousness of “let’s eat cleanly” is born. ~ Above.

I’m reading, Dogen-san
You can definitely see that he cooked his own food and faced it head-on.
It can be seen that he introspectively analyzed his activities as a Buddhist.
From the perspective of sentient beings, you will come to know Buddhist thought in your daily activities.
A very human code of conduct rather than the imposition of difficult idealism.
It will lead you to Buddhism in this kind of “lifestyle” area.
It’s really easy to understand and practical as an epiphany.
For Japanese people and Japanese eating habits, this way of thinking about vegetarian cuisine
Looking back on the deep penetration, I was in awe of the deep thoughts of my ancestors.
I think he carved various things into the DNA of the Japanese people.

Posted on 12月 9th, 2021 by 三木 奎吾
Filed under: おとこの料理＆食, 住宅マーケティング, 日本社会・文化研究 | No Comments »

わたしが永平寺に、というか道元さんの禅宗に惹かれたのは、
かれが料理を宗教的な意味合いから非常に重視して
料理も修業であるという概念を吹き込んでくれたことが大きい。
わたしは男子が優勢な遺伝子の家系のものですが、
６人兄弟の末っ子として生まれたけれど、親からなんとなく
女の子を期待されていたことを幼心にずっと思い抱いていた。
なので、小学校３年の時にはじめて「家庭科」の授業で
サラダ作りを教えてもらったことがあって、深くうれしかった。
で、学校から帰ってすぐに自分でサラダを作ってみた。
そうしたら父母、姉から目を丸くして喜んでもらえた（笑）。
この良き体験がずっとこころに沈殿していって、料理大好き男子になった。
別に「すごい料理」というような関心ではなくごく普段の
日常食についての淡々とした繰り返しに「きょうはなにを作ろうかな」と
小さな楽しみを見出しているのであります。
そうなんです、３番目の動画からの写真での永平寺・典座の方の言葉が響く。
典座というのは曹洞宗の食事担当の役職者名。

「衆僧を供養す、故に典座あり」
〜修行者たちを供え養うために仏道で調理を司る「典座」の職がある〜
こういう考え方を仏教の大きな教えの中に取り込んできた
道元さんという思想に、強く親近感を抱かされるのです。
鎌倉以前の日本では僧が食事を作ることは重視されなかったが
「食事を作ることも僧の役割であり修行として行なわれるものだ」
この教えを伝えた。当時の僧侶の食事を系統立てて書いた記録を残している。
『典座教訓』
1237年成立。食事を作る人の心構えを記載。
「食事と向き合う」ことの重要性を説く。レシピは載っていない。
『赴粥飯法 』
1246年成立。食べる人の心構え、器や箸の扱い方などの作法まで細かく記載。
【基本ルール】
味付け 六味＝五味＋淡味
味付けの基本は〈苦・酸・甘・辛・醎〉の五味に「淡味」を加えた六味。
淡味とは、素材の持ち味を生かすために薄味にすること。

別に曹洞宗の教えを受けているワケではないのですが、
わたし自身の料理への感じ方、捉え方にごく近しいことが書かれている。
肉食を禁じた僧侶ではないので牛豚鳥と適材適所で使わせていただくけれど、
この永平寺・大庫院で教えられた精進料理の精神は納得。
10才に満たない少年期以来、ずっと作っている間に思い続けていたことが
実はこんなふうな考え方でまとめることができるのだと、
目を丸く、開かせられる思いがしてくる。う〜む、道元さんすごい。

＜写真は永平寺「大庫院」外観と昭和５年当時で木造５階という建築模型＞

English version⬇

[Zen and food “cooking training” Eiheiji-10]
What attracted me to Eiheiji, or rather to Dogen-san’s Zen Buddhism, was
He attaches great importance to cooking from a religious point of view
He was greatly imbued with the concept that cooking is also training.
I’m from a genetic family where boys predominate,
I was born as the youngest of six siblings, but somehow from my parents
He always remembered in his childhood that he was expected to be a girl.
So, for the first time in the third grade of elementary school, in the “home economics” class
He was deeply happy to be taught how to make a salad.
So, immediately after returning from school, I tried to make my own salad.
Then his parents and sister made me happy with my eyes rounded (laughs).
This good experience settled down all the time, and he became a cooking-loving boy.
Apart from the interest of “great food”, it’s just normal
“What should I make today?”
We are finding a little fun.
That’s right, the words of Eiheiji and Tenzo in the photo from the third video echo.
Tenzo is the name of the person in charge of meals in the Soto sect.

“A memorial service for monks, therefore there is a ceremonial seat.”
-There is a job of “Tenzo” who manages cooking in Buddhism to offer and feed the practitioners-
I have incorporated this idea into the great teachings of Buddhism.
The idea of ​​Dogen-san gives me a strong sense of intimacy.
In Japan before Kamakura, it was not important for monks to cook meals,
“Creating meals is also the role of the monk and is practiced.”
I conveyed this teaching. He keeps a systematic record of the monk’s diet at the time.
“Tenzo Lessons”
Established in 1237. Describe the attitude of the person who prepares the meal.
Explain the importance of “facing food”. The recipe is not listed.
“The porridge rice method”
Established in 1246. It describes in detail the attitude of the eater and how to handle the bowl and chopsticks.
【basic rule】
Seasoning Rokumi = Gomi + Light taste
The basic seasoning is Rokumi, which is made by adding “light taste” to the five tastes of <bitter, acid, sweet, spicy, and savory>.
Light taste is to make the taste lighter in order to make the best use of the characteristics of the ingredients.

I’m not the reason why I was taught by the Soto sect,
It is written that it is very close to my own way of thinking and understanding of cooking.
I’m not a monk who forbids eating meat, so I will use it with beef, pork and birds in the right place.
I am convinced of the spirit of vegetarian cuisine taught at Eiheiji Temple and Okoin.
What I’ve been thinking about while I’ve been making it since I was a boy under 10 years old
Actually, it can be summarized in this way of thinking,
I feel like I can open my eyes. Hmmm, Dogen-san is amazing.

Posted on 12月 7th, 2021 by 三木 奎吾
Filed under: おとこの料理＆食, 住宅マーケティング, 日本社会・文化研究 | No Comments »

永平寺は禅宗の道場建築。中核建築はこの仏殿と法堂になる。
仏堂は山門から見上げる位置にあり、さらに奥の上にある法堂との中間に位置。
ここに永平寺の本尊・釈迦牟尼仏、弥勒菩薩、阿弥陀仏という３仏が集合。
釈迦牟尼はこの世に救済をもたらしたお釈迦さまであり、
来世、極楽浄土を支配する阿弥陀仏の世界まで衆生を導き送り、
さらに56億7,000万年後の未来の救済者である弥勒という３者が祀られる。
・・・仏教建築を探究するウチにだいぶ仏の概念が「入って」きた。
年齢的にもこういった建築探究はありがたい機縁なのかなぁ（笑）。

この仏殿では道元が修行した宋の寺院建築様式・基壇建築が採用されている。
明治35年の改築というなので、創建時以来、
この建築はこういった「宋朝」の建築仕様を順守してきたと思われる。
宋大工・玄氏はこの建築様式を正しく起ち上げる総指揮を執ったのかも。
建築としては以前見たように、石を積層させた基礎〜基壇を築き、
その上に直接、礎石を置いて柱を立ち上げる。従ってこの堂だけが土間床。
多雨気候の日本では多数派にはならなかった大陸由来の建築工法。

どうして日本では仏教建築で土間から床上げという進化があったのか。
やはり冬期の床面の温度低下ということも大きかったのだろうか。
たしかにこの写真のような床面では最低気温がマイナス５度程度に下がる
越前の気候風土を考えれば素足では厳しい。
いや、日本は四季変化が明瞭な風土であり温暖地域でも冬期の寒さはキツい。
それに加えて夏期の湿潤気候があって建築的に床上げ方向に進化したのか。
直感的にはどうもそう思われる。
社会を先導するような仏教・宗教施設建築でこの建築史的選択・床上げが行われ
やがて貴族階級の書院建築などから床上げが基本スタイルになっていく。
室内では靴を脱ぐ習慣が全面的に民族に根付いていった。
たしかに大陸からの導入期の飛鳥寺や法隆寺では室内は土間のままという
参観記憶があるが以降の寺院建築ではおおむね「靴を脱いで」の参観が普通。
こういった仏教寺院の建築様式進化・選択が契機となって
室内での「素足」習慣が日本人のライフスタイルとして定着していった。
床上げして土間から徐々に離れたプロセスは民家の歴史を見てくるとよくわかる。
今回の感染症世界蔓延のなかで日本がかなり軽度被害である
ひとつの大きな理由がこうした建築工法を社会全体で採用していることが
やはり大きな要因と考えられないだろうか。
感染症、とくにウィルスにとっては室内で素足という生活文化は
なかなか人体に付着しにくい環境だと言える。
その上、ケガレへの忌避感が強くよく掃除を欠かさないマジメな民族性。
世界で家の中で靴脱ぎ習慣は日本人だけといえる。
建築ジャーナリズム活動をしてきた人間として強い実感がある。

仏教というのは世界のなかでも日本は奇跡的に多数派として受容し、
そしてその文化が民族の暮らしにも深く根を下ろしていった稀有な国。
もし、こうした建築文化が感染症対応に有効であるとすれば、
気候風土対応した仏教建築文化がわたしたちを救ってくれているのかも知れない。

English version⬇

[Relationship between infectious diseases and floor surface “base ceremony, Buddhist temple” Eiheiji-8]
Eiheiji is a Zen Buddhist dojo architecture. The core architecture will be this Buddhist temple and the temple.
The Buddhist temple is located looking up from the mountain gate, and further in the middle of the temple above the back.
Three Buddhas, Shakyamuni Buddha, Maitreya Bodhisattva, and Amida Buddha, who are the principal idols of Eiheiji Temple, are gathered here.
Shakyamuni is even the Buddha who brought salvation to the world.
In the afterlife, he will lead sentient beings to the world of Amida Buddha, who will rule the Pure Land of Sukhavati.
In addition, three people, Miroku, who will be the future rescuer 5.67 billion years later, are enshrined.
… The concept of Buddhism has “entered” in my exploration of Buddhist architecture.
I wonder if this kind of architectural exploration is a good opportunity in terms of age (laughs).

In this Buddhist temple, the Song dynasty’s temple architecture and foundation architecture that Dogen trained are adopted.
Since it was rebuilt in 1902, it has been since its foundation.
This architecture seems to have adhered to these “Song Dynasty” architectural specifications.
Song carpenter Gen may have taken the overall command to properly launch this architectural style.
As for the architecture, as we saw before, we built a foundation with laminated stones and a foundation.
Place the cornerstone directly on it and set up the pillar. Therefore, only this hall is a dirt floor.
A continent-derived construction method that did not become the majority in Japan, which has a heavy rainfall climate.

Why did Buddhist architecture evolve from the dirt floor to raising the floor in Japan?
I wonder if the temperature drop on the floor in winter was also a big factor.
Certainly, on the floor like this picture, the minimum temperature drops to about -5 degrees Celsius.
Considering the climate of Echizen, it is difficult to barefoot.
No, Japan has a climate with clear changes in the four seasons, and even in warm regions, the cold in winter is tough.
In addition to that, did it evolve in the direction of raising the floor architecturally due to the humid climate in summer?
Intuitively, that seems to be the case.
This architectural historical selection and floor raising was carried out in the construction of Buddhist and religious facilities that lead the society.
Eventually, raising the floor became the basic style from the aristocratic class of Shoin architecture.
The custom of taking off shoes has taken root in the people indoors.
It is true that the interior of Asuka-dera and Horyu-ji temples, which were introduced from the continent, is still in the dirt floor.
I remember visiting the temple, but in the temple architecture after that, it is common to visit “take off your shoes”.
The evolution and selection of the architectural style of these Buddhist temples became an opportunity.
The indoor “barefoot” habit has become established as a Japanese lifestyle.
The process of raising the floor and gradually moving away from the dirt floor can be easily understood by looking at the history of private houses.
Japan is fairly mildly damaged in this infectious disease world epidemic.
One major reason is that these construction methods are being adopted by society as a whole.
Isn’t it considered a big factor?
For infectious diseases, especially viruses, the living culture of bare feet indoors
It can be said that it is an environment that does not easily adhere to the human body.
In addition, he has a strong sense of repulsion against injuries and has a serious ethnicity that does not lack cleaning.
It can be said that only Japanese people have the habit of taking off their shoes at home in the world.
I have a strong feeling as a person who has been engaged in architectural journalism activities.

Buddhism is miraculously accepted by Japan as a majority in the world.
And a rare country where the culture has taken root deeply in the lives of the people.
If this architectural culture is effective in dealing with infectious diseases,
The Buddhist architectural culture that corresponds to the climate may have saved us.

Posted on 12月 5th, 2021 by 三木 奎吾
Filed under: 住宅マーケティング, 日本社会・文化研究 | No Comments »

開祖・道元さんは鎌倉幕府から建長寺の開山者に擬せられて
一時期鎌倉に半年逗留したりして幕府側からアプローチをされたけれど、
結局それを辞退して永平寺に戻ってきている。
京都近在の幕府御家人・波多野氏にとってこのことはどうであったか、
政治としてみていると機微な部分も感じられて面白い。
きっと現代の政治案件と同様詳細は藪の中、当事者の思惑も様々だったに違いない。
後世の人間としては推し量ることは難しいけれどその後、永平寺の存続は
現代まで永く計られてきているので道元さんの判断は間違っていなかったといえる。
いまでは大みそかにはNHKの除夜の鐘中継の定番にもなっているので、
信仰の対象としての地位は確固としているのだと思います。

建築群としてみると、この「山門」は現存する最古の永平寺建築。
1749年築。五間三戸の中国唐時代様式の楼閣門で両側には仏教の守護神、
四天王を祀り階上には釈迦如来像、五百羅漢などが安置される。
「玄源左衛門」をはじめとする永平寺大工の総力を結集して再建されたと記録。
先日触れた宋から道元が連れ帰った宋大工・玄氏の末裔とおぼしき名前。
福井市立郷土歴史博物館・平成19年「越前若狭の大工と絵図、道具」展資料に
名の出る「永平寺の開祖道元に伴って来⽇した宋⼤⼯・⽞源盛」子孫と思える。
この山門再建年が1749年なので、1227年の道元帰朝時から522年後、
こういう名前が確認できることから、玄氏が土着して宮大工を務めていたと
推定できるのではないか。ものづくりのDNA的継続を感じさせる。
宗教建築の発注者寺院と作り手大工の関係がはるかに伝わってきて好ましい。

写真は、この山門内に掲げられた扁額「吉祥の額」。
創建当時の永平寺の気魂をはるかに伝えているものなのでしょう。
また、上の外観写真の下には有名な「入山心得」的な檄文がある。
山門は修行僧が正式に入門する際に通る永平寺の玄関。厳しい禅問答の場所。
木の板を3回鳴らし来訪を告げ修行を志願し厳冬期でもかなり待たされて
（心意気が本物であるかが試され）永平寺からの入山許可を得る通過儀礼。
檄文の読み下しは以下のようです。
「家庭厳峻 不容陸老従真門入」
「鎖鑰放閑 遮莫善財進一歩来」
「どんな社会的地位の者でも仏を求める心が無ければ門より入ることは許さない」
「そうであるが、山門は鍵はかからず扉もない、入り口は常に解き放れている、
善財童子の道心があればいつでも入ることができる」とある。
「厳しい出家修行の道場であり求道心の在る者のみ門をくぐることが許される」

凜とした禅の本質が端的にあらわされているのでしょう。
もとよりまったく覚悟のない衆生ではありますが、ありがたく染みる。
謹んで読了し撮影させていただいた次第。宗旨は違うけど、南無大師遍照金剛。・・・

English version⬇

[Sanmon / Dogen-san Zen training rule book Eiheiji-6]
The founder, Dogen, was imitated by the founder of Kenchoji Temple from the Kamakura Shogunate.
He stayed in Kamakura for half a year and was approached by the shogunate.
He eventually declined it and returned to Eiheiji.
How was this for Mr. Hatano, a shogunate gokenin near Kyoto?
Looking at it as politics, it is interesting to feel the subtleties.
As with modern political matters, the details must have been in the bush, and the parties’ speculations must have been different.
It is difficult to guess as a human being of posterity, but after that, the survival of Eiheiji Temple
It can be said that Mr. Dogen’s judgment was not wrong because it has been measured for a long time until the present day.
Nowadays, it has become a staple of NHK’s Joya no kane broadcast in New Year’s Eve.
I think that the position as an object of faith is solid.

Looking at the buildings, this “Sanmon” is the oldest existing Eiheiji architecture.
Built in Kan’en 2 years (1749). The guardian deity of Buddhism on both sides of the five-storied Chinese-Tang dynasty style tower gate.
The statue of Shaka Nyorai, 500 Rakan, etc. are enshrined on the floor where the four heavenly kings are enshrined.
It is said that it was rebuilt by concentrating all the efforts of Eiheiji carpenters including “Gengenzaemon”.
The name that seems to be the descendant of Mr. Gen, a Song carpenter who was brought back by Dogen from Song that I mentioned the other day.
Fukui City History Museum, 2007 exhibition plan “Carpenters, drawings, tools of Echizen Wakasa” exhibition materials
It seems to be a descendant of the famous “Song dynasty, Hogenmori who came with the founder Dogen of Eiheiji Temple”.
This mountain gate was rebuilt in 1749, so 522 years after Dogen’s return to the morning in 1227,
Since the name of such a carpenter can be confirmed, it is said that Mr. Gen was indigenous and served as a palace carpenter.
Isn’t it possible to estimate? It makes us feel the continuation of manufacturing DNA.
The relationship between the temple that ordered the religious architecture and the carpenter who made it is much more apparent, which is preferable.

The photo is the flat “Kissho’s forehead” displayed inside this mountain gate.
It probably conveys the spirit of Eiheiji Temple at the time of its foundation.
In addition, below the exterior photo above, there is a famous “Iriyama knowledge” syllabary.
The Sanmon is the entrance to Eiheiji Temple, which is used by monks to officially enter. A place where strict Zen questions and answers are held.
I rang a wooden board three times, announced my visit, volunteered for training, and had to wait a long time even in the midwinter.
(It is tested whether the spirit is genuine) “Rite of passage” to get permission to enter the mountain from Eiheiji Temple.
The reading of the text is as follows.
“Family strict incompetence Rikuro obedience Kadonyu”
“Chain Umbrella Release”
“Anyone with any social status will not be allowed to enter through this gate without a desire for the Buddha.”
“Yes, but the gate is unlocked and has no door, the entrance is always unleashed,
If you have a spirit like Sudhana, you can enter at any time. ”
“The future is a strict priesthood training dojo, and only those with a desire to go through the gate are allowed to go through the gate.”

Perhaps the essence of dignified Zen is simply expressed.
Of course, he is a sentient being who is not prepared at all, but he is grateful for the words.
As soon as I read it and took a picture. Although the sect is different, Nanmu Daishi Hensho Kongo.・ ・ ・

Posted on 12月 3rd, 2021 by 三木 奎吾
Filed under: 住宅マーケティング, 日本社会・文化研究 | No Comments »

写真は江戸期に建て替えられたという永平寺「傘松閣」内観。
日本の政治権力は宗教と歴世、さまざまな関わりを持つ。
仏教導入自体が統一国家樹立に際してのアイコンとして機能していた。
それまで王権がゆるやかな連合国家体制維持のため各地域の首長に対して
大陸や半島経由のさまざまな威信材利益供与を行っていた段階から
律令と鎮護国家という中央集権国家へと進める手段としてこの宗教政策があった。
威信材が各地の古墳から出土するのは、地方王権とのこうした関係が大きいと思う。
仏教導入以降、聖徳太子蘇我氏の飛鳥寺など連綿とこうした政策が継続してきた。
奈良の東大寺建設と各地域での国分寺建設は具体的なランドマークにもなった。
結果として地方豪族の古墳建設などは国分寺建設に置き換えられた。
そういった段階を経てそれまでの畿内地域から離れた関東に
鎌倉幕府・武力権力が成立し、さらに承久の乱で勢力範囲が全国に拡大した。

この時代の宗教勢力分布で考えると中央政界での比叡山天台の権威独占が特徴。
朝廷権力の懐近くで比叡山山頂から都を見下して宗教的に支配していた。
道元ははじめ比叡山に入山して型どおりの宗教的身分上昇を企図したけれど、
当時の世界宗教・仏教の世界では禅宗がもっとも最先端の宗派だった。
宋に留学して実体感した道元は帰朝後、さっそく禅宗に特化した活動を始めるが
案の定、比叡山からの迫害が彼を襲う。臨済禅の栄西はかれに先行していたが
既成宗教権力と妥協的に京都で布教活動を行い真の禅とは言えない状況だった。
若い道元にすれば許せない腐敗堕落だと反抗心を掻き立てられたことだろう。
天台についてはとにかくこういう権力化がひどく、先般の東京国立博物館での
「天台宗特集」にはわたしも生理的な拒絶反応をずっと抱いた。
天台とは世俗権力化した宗教反動であり信長の焼き討ちには理があったのだと
日本的世論の後押しがあったようにわたしは思っています。
この時代、新興の武家権力・鎌倉政権にとっても
しがらみ地獄の既成宗教、比叡山・高野山勢力とは肌合いが合わなかったし、
常に「上から目線」的な押しつけ体質には辟易していたのではないか。
さらに古代以来の宗教勢力、南都東大寺の平家焼き討ちからの復興を支援した
開祖・頼朝のスタンスともその後の鎌倉政権は距離感があったのだろう。
頼朝は既成公家・宗教権力と人脈もありそれなりの対応も可能だったけれど
その子どもたちはむしろ公家化し旧体制に取り込まれる危険性が強かった。
たぶんこのような政治背景があって、鎌倉政権の畿内地域での最有力者として
越前・波多野家は道元に対し支援体制を取ったというのが正鵠のように思う。
鎌倉政権は一貫して既成宗教勢力ではなく宋で新興著しい禅宗を導入したかった。
道元は鎌倉幕府に招かれ半年滞在している。その後の鎌倉建長寺開山などを
考え合わせると宋での最新の禅宗教義を体得してきた道元に対し、鎌倉側では
開山者として想定していたが道元は鎌倉に開山する気は起きなかったようだ。
道元にしてみると南都・奈良や比叡山そして高野山という既成仏教勢力とは遠く
しかも伝統的に大陸や半島との海外海運の便がいい北国越前は好立地。
わざわざ鎌倉への下向・開山に食指は動かなかった。
あるいは単に条件的に見合わなかったのかも（笑）。
鎌倉建長寺はやがて宋から来日の僧・蘭渓道隆が開山者になる。

English version⬇

[Religious policy of the Kamakura Shogunate, Kenchoji and Dogen Eiheiji-4]
The photo shows the inside of Eiheiji’s “Kasamatsukaku”, which was rebuilt in the Edo period.
Although it is wide, you will be fascinated by the beautiful framed paintings on the lattice ceiling.
Japan’s political power has various relationships with religion and history.
The introduction of Buddhism itself functioned as an icon for the establishment of a unified nation.
Until then, the kingship was against the chiefs of each region in order to maintain a gradual coalition state system.
From the stage of providing various prestige material profits via continents and peninsulas
This religious policy was a means of advancing to a centralized state of decree and guardian state.
I think that the reason why prestige materials are excavated from ancient burial mounds in various places is that they have a great relationship with the local kingship.
Since the introduction of Buddhism, such policies have continued with Prince Shotoku Soga’s Asuka-dera Temple.
The construction of Todaiji Temple in Nara and the construction of Kokubunji Temple in each region have become concrete landmarks.
As a result, the construction of ancient burial mounds of local lords was replaced by the construction of Kokubunji Temple.
After going through such stages, in the Kanto region, which was far from the Kinai region until then.
The Kamakura Shogunate and armed power were established, and the sphere of influence expanded nationwide due to the Jokyu War.

Considering the distribution of religious power in this era, it is characterized by the authority monopoly of Mt. Hiei in the central political world.
He looked down on the city from the summit of Mt. Hiei near the bosom of the imperial court and ruled religiously.
Dogen first entered Mt. Hiei and attempted to raise his religious status in the usual way.
Zen Buddhism was the most advanced denomination in the world of world religions and Buddhism at that time.
Dogen, who studied abroad in Song and realized it, immediately started activities specializing in Zen Buddhism after returning to the morning.
As expected, persecution from Mt. Hiei attacks him. Eisai of Rinzai Zen preceded him
It was a situation that could not be said to be true Zen by conducting missionary activities in Kyoto in a compromise with established religious power.
It would have been aroused by rebellion that it was an unforgivable corruption for a young Dogen.
As for the heavens, this kind of power is terrible, and at the recent Tokyo National Museum.
I have always had a physiological rejection of the “Tendai sect special feature”.
Tendai was a religion reaction that became secular power, and Nobunaga’s burning was reasonable.
I think there was a boost from Japanese public opinion.
In this era, even for the emerging samurai power and the Kamakura administration
I didn’t get along with the established religion of Enryakuji Hell, Mt. Hiei and Mt. Koya.
I think he was always tired of the “looking from above” pressing constitution.
Furthermore, it supported the reconstruction from the Heike-yaki slaughter of Todaiji Temple, a religious force since ancient times.
The Kamakura administration may have had a sense of distance from the stance of the founder and Yoritomo.
Yoritomo had established public houses, religious power, and personal connections, so it was possible to take appropriate measures.
The children were rather at risk of becoming public houses and being incorporated into the old system.
Perhaps with such a political background, as the most influential person in the Kinai region of the Kamakura administration
I think it’s true that the Echizen and Hatano families have taken a support system for Dogen.
The Kamakura administration consistently wanted to introduce the emerging Zen sect in Song rather than the established religious forces.
Dogen was invited to the Kamakura Shogunate and stayed there for half a year. After that, the opening of Kenchoji Temple in Kamakura, etc.
When you think about it, Dogen, who has learned the latest Zen religion in Song, is on the Kamakura side.
He was supposed to be a mountain maker, but Dogen didn’t seem to want to open a mountain in Kamakura.
Looking at Dogen, it is far from the established Buddhist forces of Nanto, Nara, Mt. Hiei and Mt. Koya.
Moreover, northern Echizen, which is traditionally convenient for overseas shipping to continents and peninsulas, is in a good location.
I didn’t move my index finger to go down to Kamakura and open the mountain.
Or maybe it just didn’t meet the conditions (laughs).
At Kenchoji Temple in Kamakura, the monk Lanxi Daolong, who came to Japan from Song, became the founder.

Posted on 12月 1st, 2021 by 三木 奎吾
Filed under: 住宅マーケティング, 日本社会・文化研究, 歴史探訪 | No Comments »