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 »

吉祥山永平寺、伽藍建築群空間の探訪ですがまずは背景の把握。
写真は参拝入口、参道、全体配置図。
開山の時代は1192年の鎌倉での武家政権成立からほどない歴史時点。
開祖の道元は1200年生まれ。父親は村上源氏名門・久我家一門という説もある。
久我家は「源氏の長者」を足利家やのちの徳川家と同格で争奪する
公家方の源氏の最有力家系として永く存続し続けてきたようです。が、
この時代こうした家格が成立していたとは言い難く、その縁者ではあっても
「幼時に父母を亡くした」少年道元には仏門で身を立てるしかなかったと思える。
父母の早世が無常感をかれに植え付け仏門を強く願ったのかも知れない。
ただしその後、久我家は大いに家運が上昇しているので、
道元自身の宗教上での「成功」が大いに力になった蓋然性も高い。
公家の家格権威を競う争闘、武家の戦争による争闘と同様に宗教界での論争も
日本的な「家・一門」同士の争闘の大きな要素だったかとも思える。
日本的社会システムとしてこうした上昇志向の「道」があったということか。
道元は14才で最高学府・比叡山延暦寺に上って仏門に入った。
父母を亡くした人物がこういう「サブコース」でも歩めたことを考えると
かれをバックアップする一門の人脈が容易に想像できる。
しかし天台の教えでは人は皆生まれながらにして本来悟っている、
仏性を持っているはずなのに、なぜ厳しい修行をしなければ悟りが得られないのか
という強い疑問をかれは持っていた。いわば最高権威の天台の教えに疑問を持ち、
臨済宗開祖の栄西の開いた建仁寺に17才で入り栄西直弟子の明全に師事したが
それでも疑問は解決せず、師である明全とともに1223年に宋に渡った。
そこから４年、師匠の天童山景徳寺の如浄に入門しやがて法を嗣ぐことを許される。
ひたすら坐禅に打ち込む「只管打坐」に強く影響を受けた。帰国は27才。
京都で興聖寺を建立し説法と著述に励むが、旧仏教勢力からの激しい迫害に遭う。

こうした状況の中で越前を基盤とする武家・波多野氏から後援を申し出られる。
波多野氏は現・神奈川県秦野（はだの・はたの）〜足柄平野地域を基盤とした。
鎌倉幕府草創期には一時平家方に与したが、やがて幕府中枢に勢力を確保する。
1221年承久の乱に際して波多野一族は全国に領地を得て勢力が膨張。
なかでも越前波多野家は中世を通して一族でも傑出した活動を示している。
当時当主は波多野義重であり京都での政治中心・六波羅探題評定衆を勤めている。
評定衆とは主に「西国成敗」任務で訴訟裁判や六波羅の政務を担当する幕府重職。
とくに承久の乱の鎮圧後の六波羅探題は幕府武権最高の地位とも言える。
この人物が道元に対して、越前の地での禅宗道場の開山を申し出たのだ。
時系列では道元の足取りは承久の乱前後の武家と朝廷の緊張関係が背景にある。
政治危機・承久の乱の直後に宋に渡り、帰国後も布教活動に大いに活躍する。
当時の京都で鎌倉幕府中枢にいる波多野氏とどういう接点があったか、
道元帰国後の活動、旧仏教側からの迫害とそれへの鎌倉側からの支援。
武家政権側の仏教各派への政治的態度が象徴的に表れているように思われる。
旧体制・比叡山などに対して批判的で、新仏教「禅宗」支援的な底意を感じる。
そうすることで仏教界を支配する政治目的が存在したと考える方が自然。
そしてその「意思」は鎌倉幕府総体のものであった可能性が高い。
頼朝家系の源氏は嫡流が途絶えた（実朝暗殺1219年2月13日）が、
その後足利氏がもっとも嫡流に近いとされ期待と怖れを幕府内で
集め続けたことも併せ考えると、公家とはいえ源氏の氏族への保護は
波多野家・幕府として政治的に意味が大きかっただろう。
こうした背景から道元は永平寺開山の機縁を得たように思われる。

English version⬇

[Founder / Dogen and supporter ” Hatano”Clan Eiheiji-2]
It is a tour of the auspicious mountain Eiheiji Temple and the space of the cathedral architecture, but first of all, grasp the background.
The photo shows the entrance to the worship, the approach to the shrine, and the overall layout.
The era of Kaisan is a historical point shortly after the establishment of the samurai government in Kamakura in 1192.
The founder Dogen was born in 1200. There is also a theory that his father is Murakami Genji’s prestigious Koga family.
The Koga family contends for the “Genji no Chōja” with the same rank as the Ashikaga family and later Tokugawa family.
It seems that it has continued to exist for a long time as the most influential family of the Genji of the Kuge. but,
It is hard to say that such a family was established at this time, even if it was a relative.
It seems that Dogen, a boy who “lost his parents when he was young,” had no choice but to stand up at the Buddhist gate.
It is possible that his parents’ early life planted a sense of impermanence in him and strongly wished for a Buddhist gate.
However, since then, the Kuga family’s luck has risen significantly, so
It is highly probable that Dogen’s own religious “success” was a great help.
The struggle for the authority of the official family, the struggle in the religious world as well as the struggle due to the war of the samurai
It seems that it was a big element of the struggle between Japanese “houses and families”.
Does that mean that there was such an ascending “road” as a Japanese social system?
At the age of 14, Dogen went up to the highest school, Enryakuji Temple on Mt. Hiei, and entered the Buddhist gate.
Considering that the person who lost his parents could walk in such a “sub-course”
It’s easy to imagine a family of contacts backing him up.
However, according to the teachings of Tendai, everyone is naturally aware of it.
Why can’t I get enlightenment without strict training even though I should have Buddha-nature?
He had a strong question. He questioned the teachings of the highest authority, Tendai, so to speak.
He entered Kenninji Temple, which was opened by Eisai, the founder of the Rinzai sect, at the age of 17, and studied under Eisai’s disciple Myozen.
Still, the question was not resolved, and he went to Song in 1223 with his teacher, Myozen.
Four years after that, he was allowed to enter the Rujing of his master, Tendoyama Keitokuji, and eventually to practice the law.
He was strongly influenced by the “Shikantaza”, which he devotes himself to zazen. He is 27 years old when he returns to Japan.
He built Kosho-ji Temple in Kyoto and worked hard on his preaching and writing, but he was severely persecuted by the former Buddhist forces.

Under these circumstances, he is offered support by Mr. Hatano, a samurai based in Echizen.
Mr. Hatano is based in the current Hadano-Ashigara Plain area, Kanagawa Prefecture.
In the early days of the Kamakura Shogunate, it was temporarily given to the Heike clan, but eventually it secured its power in the center of the Shogunate.
In 1221, the Hatano clan gained territory all over the country and expanded its power during the Jokyu War.
Among them, the Echizen Hatano family has shown outstanding activities even in the clan throughout the Middle Ages.
At that time, the owner was Yoshishige Hatano, who was the political center of Kyoto, Rokuhara Tandai.
Hyōjōshu is a shogunate executive who is mainly in charge of litigation trials and Rokuhara’s affairs in the mission of “Saigoku success or failure”.
In particular, the Rokuhara Tandai after the suppression of the Jokyu War can be said to be the highest position of the shogunate martial arts.
This person offered to Dogen to open a Zen Buddhist dojo in Echizen.
In chronological order, Dogen’s footsteps are due to the tension between the samurai family and the imperial court before and after the Jokyu War.
Immediately after the political crisis and the Jokyu War, he went to Song and continued to play an active role in missionary work even after returning to Japan.
What kind of contact did you have with Mr. Hatano, who was at the center of the Kamakura Shogunate in Kyoto at that time?
Activities after returning to Dogen, persecution from the former Buddhist side and support from the Kamakura side.
The political attitude of the samurai government toward Buddhist factions seems to be symbolic.
He is critical of the old system, Mt. Hiei, and feels supportive of the new Buddhist “Zen Buddhism.”
By doing so, it is more natural to think that there was a political purpose that governed the Buddhist world.
And it is highly possible that the “will” belonged to the Kamakura Shogunate as a whole.
Genji of the Yoritomo family lost his pedigree (Assassination in the morning on February 13, 1219), but
After that, Mr. Ashikaga is said to be the closest to the current, and expectations and fears are raised in the shogunate.
Considering that we continued to collect, even though it is a public house, the protection of Genji’s clan is
It seems that the Hatano family and the shogunate had great political significance.
Against this background, Dogen seems to have gained the opportunity to open Mt. Eiheiji.

Posted on 11月 29th, 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 »

北海道各地に雪の便りが頻出するようになってきました。
感染症によるいびつな経済体制も丸２年近くの経過になって来た。
日本だけは感染状況が改善しているように見られるけれど、
世界的には先進国で感染症が猖獗を極め，同時に石油の高騰、資源価格上昇は
非常に厳しい状況を起してしまっている。経済復元への困難要因。
同時並行的にSDGsなどの言葉を見かけない日はないほどで、
いわゆる自然エネルギー翼賛、地球温暖化防止的なアナウンスは加速している。
全経済活動の脱炭素化という掛け声も大きくなって来ています。
・・・そういった理念・方向性自体は間違っていないだろうとは思います。
住宅で言えば、エネルギー削減できる断熱化は日本全国で大いに進めるべきでしょう。

しかし暮らしのエネルギー全体を考えると、石油価格の高騰は東京・大阪といった
公共交通機関主体の移動手段地域では大きな問題ではないのかも知れないけれど、
それ以外の「地方の日本」では「生活の足」を直撃してきている。
行動抑制が強い状況とは言え、とくに面積の広い北海道などでは
クルマは暮らしの基本なので、移動コスト上昇は暮らしへの重大なマイナス条件。
160円を超えるようなガソリン価格は早晩、流通コストを直撃し
あらゆる価格の上昇要因としてのしかかってくることは疑いない。
住宅・暮らしを考えるのが基本事業領域のわが社ですが、
とくに寒冷地域では住宅を考え暮らしを考えるとクルマも同時にワンセット。
今後の住宅エネルギー問題で、住宅内部の暖冷房と移動交通のエネルギーにも
強い関心が払われざるを得ない。
住宅業界で言えば屋根にPVを乗せ、蓄電池を装備し普段は同時にEVに充電させる、
っていうような住宅エネの近未来図が想定されている。
太陽光発電のパネル生産は日本国内産業にはほとんどメリットがなく
世界的には独占的に中国が支配するマーケット構造。
そのことを考えると「自然エネルギー」として太陽光だけを翼賛するのがいいのか、
複雑な気分になってしまいます。しかしこれはやむを得ないのか・・・。
しかしPVでの発電は北海道の冬場には事実上、ほとんど期待できない。
それが「地球環境に適した具体的なSDGs」といった情報刷り込みがされている。
当然のようにクルマはEV化の方向性が主流になっていくのでしょうが、
寒冷地での移動手段選択として考えると冬場には「暖気」運転が不可欠。
マイナス10数度の気温の朝にEV自動車をスタートさせると
どうしても車内室温上昇・身体を動かせる必要温度にさせるには
バッテリー充電の相当部分を消費してしまう現実がある。
EVに限らず電気を熱エネルギーに変換するとあっという間に充電レベル低下する。
200km走行できる充電が、あっという間に100kmを下回ることになる。
昨年の北陸豪雪時、EVが寒さに耐えられず路上放棄された事実もある。
これでは経済活動の効率性が著しく阻害される。
こうした世界の自動車産業の趨勢は温暖地・蒸暑地域主体の効率「最適化」で
寒冷地を見捨てるというか、ほぼ無視されていると感じられる。
掛け声で促されてもEVを選択する動機が北国では見えにくい。
北海道では冬場に経済活動で大きなハンディキャップが生じてしまう。

知人の国会議員さんにこういった問題で論議することがあるけれど、
EVが北国で現実的でないことは小泉前環境大臣はじめ国会論議でも共通認識だと。
で、中央の発想からは、寒冷地の現実無視発想しか見えないのが現実。
また知人にガソリンスタンド経営者がいるけれど、
当然のように人口減少もあって各地域のスタンドは閉鎖してきている。
代替するとされるEVステーションはコストメリット計算で難しいという。
そもそも北国ユーザーはEVの暖気運転ハンデを受け入れるかどうか不明。
人口減少地域ではこういう面でも経済活動が極端に窒息していく。
北に人が住む、という基本インフラが困難に直面しているのではないか。
これはわたしだけの悲観論なのでしょうか？

English version⬇

[Hokkaido, cold regions and EV cars, energy problems …]
Snow news has come to appear frequently in various parts of Hokkaido.
The distorted economic system due to infectious diseases has been around for almost two years.
Only in Japan, the infection situation seems to be improving,
Infectious diseases are extremely severe in developed countries worldwide, and at the same time, soaring oil prices and rising resource prices
It has caused a very difficult situation. Difficult factors for economic recovery.
There are no days when I don’t see words such as SDGs at the same time.
So-called renewable energy praise and global warming prevention announcements are accelerating.
There is a growing call for decarbonization of all economic activities.
For each company, there is also an appeal battle such as “Our company is an excellent company of SDGs”.
… I don’t think that the idea and direction itself is wrong.
Speaking of housing, heat insulation that can reduce energy should be greatly promoted all over Japan.

However, considering the energy of living as a whole, soaring oil prices are such as Tokyo and Osaka.
It may not be a big problem in the transportation area mainly by public transportation,
In other “local Japan”, it has hit the “foot of life” directly.
Although behavioral restraint is strong, especially in Hokkaido, which has a large area,
Since cars are the basis of living, rising travel costs are a serious negative condition for living.
Gasoline prices exceeding 160 yen will hit distribution costs sooner or later.
There is no doubt that it will be a factor in raising prices.
Our company’s basic business area is to think about housing and living, but
Especially in cold regions, if you think about housing and living, you can also have a car at the same time.
Due to future housing energy issues, it will also be used for heating and cooling inside houses and energy for mobile transportation.
There is no choice but to pay strong attention.
Speaking of the housing industry, PV is placed on the roof, equipped with a storage battery, and usually the EV is charged at the same time.
A near-future map of residential energy is envisioned.
Panel production of photovoltaic power generation has little merit for Japanese domestic industry
A market structure that is dominated by China exclusively in the world.
Considering that, is it better to praise only sunlight as “natural energy”?
It makes me feel complicated. But is this unavoidable?
However, power generation by PV can hardly be expected in winter in Hokkaido.
Information such as “concrete SDGs suitable for the global environment” is imprinted on it.
As a matter of course, the direction of EV conversion will become the mainstream for cars, but
Considering it as a means of transportation in cold regions, “warm-up” operation is indispensable in winter.
If you start an EV car on the morning with a temperature of -10 degrees Celsius
To raise the room temperature inside the car and bring it to the required temperature to move the body
The reality is that it consumes a significant portion of the battery charge.
Not limited to EV, when electricity is converted into heat energy, the charging level drops in a blink of an eye.
The charge that can run 200km will be less than 100km in no time.
There is also the fact that EV was abandoned on the road in a blink of an eye during the heavy snowfall in Hokuriku last year.
This significantly impairs the efficiency of economic activity.
The trend of the global automobile industry is to “optimize” the efficiency mainly in warm and hot regions.
It seems that the cold regions are abandoned or almost ignored.
Therefore, it is difficult to see the motivation to select EV in northern countries even if prompted by a shout.
In Hokkaido, economic activities cause a big handicap in winter.

I sometimes discuss these issues with my acquaintance, a member of parliament.
It is said that the fact that EV is not realistic in northern countries is a common recognition in the Diet discussions including former Minister of the Environment Koizumi.
So, from the central idea, the reality is that you can only see the idea of ​​ignoring the reality of cold regions.
Also, my acquaintance has a gas station owner,
As a matter of course, the stands in each area are closing due to the declining population.
It is said that the EV station, which is said to be an alternative, is difficult to calculate the cost merit.
In the first place, it is unclear whether northern users will accept the EV warm-up driving handicap.
In areas with a declining population, economic activity will be extremely suffocated in this respect as well.
The basic infrastructure of people living in the north may be facing difficulties.
Is this my only pessimism?

Posted on 11月 27th, 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 | 1 Comment »

戦国末期の紀州で独立的な地域権力を誇り、僧兵１万、近代兵器鉄砲で重武装した
なんとも異形の「宗教集団」根来寺を見てきました。
わたしの家が真言宗であることは記述しましたが、その類縁として
こういった宗派が存在したことがかなり遠い印象しかもてない。
宗祖・覚鑁さんは高野山で宗教上のトップに立ったけれど、
そこで他の多くの僧侶達が腐敗堕落している状況に怒りを覚え、
どんどんと宗教的純粋化の「改革」を推し進めたとされる。
たぶん相当の「痛み」を他者に遠慮会釈なく強制したのでしょう。
それに対して守旧派僧侶たちが反発しついには覚鑁の本拠を焼き討ちしたという。
焼き討ちされた覚鑁は「無言の行」をもって批判した。
そして高野山改革を諦め根来寺の初源になる寺院に入っていわば別居を始めた。
こういった開祖の経緯がこの宗派の個性としてきわどく刷り込まれたのか。
やがて寺領を守るために僧兵で武装し、雑賀との相互浸透で鉄砲武装も進めた。
そういうなかでごく世俗的な政治的合従連衡を推し進めたという。
信長の天下布武軍事制圧には協力しつつ、次代の秀吉政権に対しては
反秀吉として小牧長久手で徳川氏に与力した。見返りも期待し合力したのだろう。
秀吉の専制的武家独裁政権が成立したときに、
最後の抵抗を見せた存在がこの根来寺勢力だったのでしょう。
というか、紀州一国があげて反政権の巣窟になっていた。
こうした動きには宗教勢力というよりも世俗そのものを見る思いがする。
なまじ仏法を語るだけ魔物に取り憑かれるような奇怪な印象。
宗教というよりも、武力権力の一形態というような印象がやはり強い。
排他性の強いこういう勢力は今日の共産主義ともアナロジーを抱く。
唯我独尊という存在ほど他者にとって危険極まりない存在はないだろう。
歴史としては本願寺が信長政権によって粉砕されその後残った武装宗教が
すべて解体されたというのが日本史の方向であり日本人の選択だった。
そういった勢力にして建築的には1100年代〜1400年代の形式を一部残し、
その後、徳川の世に至って武装解除された宗派として存続復興を図ってきた。

写真の「興教大師」覚鑁の眠る墓域の奥の院などは
江戸期の再興された根来寺としての建築痕跡だと言えるのでしょう。
なんとなく江戸期的なしつらいが各所に垣間見える。
武家専制政権は信長や秀吉の権力から徳川に移行したけれど、
より政治的に進化した支配体制を構築したのが徳川政権だったのでしょう。
本願寺勢力を東西２つに分割するなど観念至上主義勢力に対してその基本性向の
「内ゲバ体質」を巧妙に利用して統治した知恵の深さを思い知らされる。
若い時期の家康は一向一揆の怖さを十分に体験していた。
今日に至る日本人のDNAには、こうした戦国期の宗教勢力の自己崩壊・破綻が
色濃く学習効果を持っているように思えます。

English version⬇

[Japanese DNA-like dislike of criticism of others Kishu Negoroji-12]
Boasting independent regional power in Kishu at the end of the Warring States period, he was heavily armed with 10,000 monks and modern weapon guns.
I have seen a strange “religious group”, Negoroji.
I mentioned that my house is a Shingon sect, but as a relative
I have the impression that the existence of such a sect is quite distant.
Kakuban, the founder of the sect, was at the top of the religion on Mt. Koya,
There, many other monks became angry at the corrupt and corrupt situation.
He is said to have steadily promoted the “reform” of religious purification.
Perhaps he forced others to “pain” without hesitation.
On the other hand, the old priests rebelled and finally burned down the base of Kakuban.
Kakuban, on the other hand, criticized it with “silent deeds.”
And he gave up the reform of Mt. Koya and started to separate if he entered the temple that became the first source of Negoroji.
Was this background of the founder imprinted as the individuality of this sect?
Eventually, he was armed with monk soldiers to protect the temple territory, and he also advanced gun armament through mutual penetration with Saika.
Under such circumstances, he promoted a very secular political coalition.
While cooperating with Nobunaga’s military suppression of Tenka Fubu, against the next Hideyoshi administration
As an anti-Hideyoshi, he helped Mr. Tokugawa with Nagakute Komaki. Probably they expected a reward and worked together.
When Hideyoshi’s tyrannical samurai dictatorship was established
The existence that showed the last stand was probably the Negoroji power.
Rather, Kishu Ichikuni was the den of the anti-government.
I feel that these movements look at the world itself rather than the religious forces.
A bizarre impression that you are obsessed with monsters just by talking about the Buddhist method.
The impression that it is a form of armed power rather than religion is still strong.
These highly exclusive forces have an analogy with today’s communism.
Nothing is more dangerous to others than the existence of Yuigadokuson.
In history, the Honganji Temple was shattered by the Nobunaga administration, and the armed religion that remained after that
It was the direction of Japanese history and the choice of the Japanese that everything was dismantled.
Architecturally, with such a force, some of the styles of the 1100s-1400s were left behind.
After that, it has been trying to survive and reconstruct as a disarmament sect in the world of Tokugawa.

In the photo, “Kokyo Daishi” Kakuban’s sleeping grave area, Oku-no-in, etc.
It can be said that it is an architectural trace as a revived Negoroji temple in the Edo period.
Somehow, the Edo period’s hardships can be glimpsed in various places.
The samurai tyranny shifted from the power of Nobunaga and Hideyoshi to Tokugawa,
Perhaps it was the Tokugawa administration that built a more politically evolved rule system.
The basic tendency of the power of the idea supreme principle, such as dividing the power of Honganji into two, east and west.
You will be reminded of the depth of wisdom that you ruled by skillfully using the “Uchi-geba constitution”.
When Ieyasu was young, he fully experienced the fear of Ikko-ikki.
In the DNA of the Japanese people to this day, the self-destruction and collapse of religious forces during the Warring States period
It seems to have a strong learning effect.

Posted on 11月 25th, 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 »

この根来寺の「大塔」と称される多宝塔は均整の取れたプロポーションで
さすがに「国宝」建築の端正な威容を見せています。
仏教建築を探究してきていますが教義の建築的実現の様子を見ていると
住宅建築での「設計と施工」という関係性を強く感じさせられます。
歴史段階で建てられ続けてきた住宅はほとんどが「用の建築」。
用の建築では設計という概念はあまりなくいわば暮らしの基本要素に準拠する。
普遍的な用途を満たし建材総量と手間の合理性に重点が置かれた家づくり。
畳という人間寸法に沿った建材など合理性追求は素晴らしい水準。
農家住宅や漁家住宅、都市居住での長屋とか町家という
その人の属する社会属性・風土に素直に適合した建築が建てられる。
それに対してこれら仏教建築では、注文者としての宗教指導者の概念の中にある
「設計趣旨」によって建築の仕様が従っている様子がわかる。
大塔建築に当たって「高野山に以前あったストゥーパ・球体建築を作って欲しい」
というような設計指示が大工棟梁に与えられたに違いなく、
仏教経典などに記載されているイメージが伝えられる。「う〜ん、なにそれ？」
当然、大工棟梁と宗教指導者の間には翻訳家のような立場の人間が関わり、
「３次元円形に壁と天井を造作するのだけれど、柱・横架材に細かく切り込みを入れ
徐々にカーブするように造作して、現場で納めていくのさ」などと
大工にもわかりやすいように施工手順をいっしょに考えたのだろう。
指示される内容は通常の大工仕事ではまったくお目にかからない複雑な注文。
３次元曲線に加工した材同士を整合的に「木組み」するなど、
四角が常識の木造建築の根底を覆すような設計指示だったことが容易にわかる。
一方、現代住宅ではいわゆる「注文住宅」という形式が日本では多数を占めている。
作り手の製造業技術文化を育んできたのは、こういう宗教建築の無茶振りに
丹念な施工技術向上で応えてきた歴史過程があったことがわかる。
だから、日本住宅建築は繊細な進化を遂げてきたと言えるのではないか。
木造で寺院を作るために技術進化も、受注側の受容力も鍛えられたに相違ない。
そういう部分が日本の「注文住宅」建築技術の基盤にあると思える。
イマドキの言葉で言えば「聞く力」の優秀さ。
現代では、目に見えない「温熱環境」にまで匠の技術は進化してきている。
まぁ、作り手によるレベルの違いはあるだろうけれど・・・。
この大塔建築ではなんと70年もの時間が掛けられている。
いくつかの中断局面もあっただろうけれど、たぶん数人の大工棟梁が
バトンリレーしながら完成させたに違いない。
写真１枚目の曲面を見せる内陣外皮の壁面や球体構造に傘のように差し掛かった
屋根、裳階の複雑極まりない組物などに施工者の執念のようなものを感じる。

高さ40ｍ幅15ｍの日本最大の多宝塔。二重塔で初層の平面が方形、
上層の塔身が円形に造られている。初層内部には円形の内陣が造られ、
円筒形の塔身の周囲に平面方形の庇を付している。
内部には12本の柱が円形に立ちそのなかに四天王が座し、中央に一段高く
本尊の胎蔵大日如来がゆかしく端座している。

English version⬇

[Complex design orders and the “hearing power” of carpenters Kishu Negoroji-10]
The Tahoto, which is called the “Great Tower” of Negoroji Temple, has well-proportioned proportions.
As expected, it shows the neat majesty of “national treasure” architecture.
I have been exploring Buddhist architecture, but when I look at the architectural realization of the doctrine
It makes me strongly feel the relationship between “design and construction” in residential construction.
Most of the houses that have been built in the historical stage are “buildings for use”.
In the architecture of the building, the concept of design is not so much, so to speak, it conforms to the basic elements of living.
Building a house that meets universal uses and emphasizes the total amount of building materials and the rationality of labor.
The pursuit of rationality, such as building materials that fit human dimensions such as tatami mats, is a wonderful level.
Farmer’s house, fisher’s house, Nagaya or Machiya in urban residence
An architecture that is obediently adapted to the social attributes to which the person belongs is built.
On the other hand, in such Buddhist architecture, it is in the concept of a religious leader as an orderer.
You can see how the architectural specifications are faithfully followed by the “design purpose”.
In building the Great Tower, “I want you to make a spherical building like the stupa that used to exist on Mt. Koya.”
The design instructions must have been given to the carpenter builder,
The image described in Buddhist scriptures is conveyed. “Hmm, what’s that?”
Naturally, a person like a translator is involved between the carpenter and the religious leader,
“I don’t like it, so I’m going to make the walls and ceiling in a circle, but I’ll make small cuts in the pillars.
I will make it so that it curves gradually and put it in the field. ”
I think they thought about the construction procedure together so that the carpenter could easily understand it.
The instructions are complicated orders that you wouldn’t see in a normal carpentry job.
Consistently “wooden” the materials processed into a three-dimensional curve, etc.
It is easy to see that the square was a design instruction that overturned the basis of common sense wooden architecture.
On the other hand, in modern housing, the so-called “custom housing” format occupies the majority in Japan.
It is this kind of unreasonable pretense of religious architecture that has nurtured the culture of the manufacturer as a manufacturing industry.
It can be seen that there was a historical process that responded by careful improvement of construction technology.
Therefore, it can be said that Japanese residential architecture has undergone a delicate evolution.
The technological evolution and the receptiveness of the ordering side must have been trained to make the temple out of wood.
It seems that such a part is the basis of Japan’s “custom-built housing” construction technology.
In Imadoki’s words, the excellence of “listening ability”.
Takumi’s technology has evolved into an invisible “thermal environment” in modern times.
Well, there may be differences in levels, but …
It took 70 years to build this tower.
There may have been some interruptions, but maybe a few carpenter builder
It must have been completed while relaying the baton.
I approached the wall surface of the inner skin showing the curved surface of the first photo and the spherical structure like an umbrella.
I feel something like the builder’s obsession with the complex and extremely complex structure of the roof and Mokoshi.

Japan’s largest treasure tower with a height of 40m and a width of 15m. The plane of the first layer is square in the double tower,
The upper tower body is made in a circle. A circular chancel is built inside the first layer,
A flat square eave is attached around the cylindrical tower body.
Twelve pillars stand in a circle inside, and the four heavenly kings sit in it, one step higher in the center.
The principal idol, Vairocana, is gracefully sitting.

Posted on 11月 23rd, 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 »