浄土真宗（じょうどしんしゅう、shin-buddhism,purelandbuddhism）は、日本の仏教の宗派のひとつで、鎌倉時代初期、法然の弟子・親鸞が、法然の教え（浄土宗）を継承発展させた教団である。宗派名の成り立ちの歴史的経緯から、現在、同宗に属する宗派の多くが宗旨名としては真宗を名乗る。過去には一向宗、門徒宗とも通称された。教義念仏（南無阿弥陀仏、なむあみだぶつ、なもあみだぶつ（本願寺派））を称えること（称名念仏）を通して、阿弥陀如来（以降「如来」）の慈悲を信知せしめられ、悪人を含む全ての人が浄土へ往生し成仏するという絶対他力への信順を往生成仏の正因とする。このことから、真宗の教えを漢字8字であらわすと、「信心正因　称名報恩」と言われる。本願寺八世蓮如が、『御文』にて次のように述べている。「そもそも、開山聖人の御一流には、それ、信心といふことをもってさきとせられたり。その信心というはなにの用ぞというに、無善造悪のわれらがようなるあさましき凡夫が、たやすく弥陀の浄土へまいりなんずるための、出立なり。この信心を獲得せずは、極楽には往生せずして、無間地獄に堕在すべきものなり。」また、「称名報恩」については、「その上の称名念仏は、如来わが往生を定めたまいし御恩報尽の念仏とこころうべきなり」（同、5帖目10通）と、浄土真宗の称名念仏は、如来に救いとられたお礼の言葉であると述べている。この根拠が、『無量寿経仏説無量寿経』に説かれる四十八願、ことに「王本願」とも呼ばれる第十八願（選択本願）である。本尊は阿弥陀如来一仏である。ただし、高田派及び一部門徒は善光寺式阿弥陀三尊形式である阿弥陀如来・観世音菩薩・勢至菩薩を本尊とする。一般に、「今この時にも阿弥陀如来の本願力は私たちに回向されていて、救われている」（現生正定聚）については、誤った受け取り方をする者が多かったため、たびたび正している。蓮如は『御文（御文章）』で、「十劫正覚のはじめより、我等が往生を定めたまえる弥陀の御恩を忘れぬが信心ぞといえり。これ大きなる誤なり。そも弥陀如来の正覚を成りたまえる謂を知りたりというとも、我等が往生すべき他力の信心という謂を知らずば徒事なり。」と、如来が仏となられたいわれを知るだけでは、それはただの知識にすぎず、如来より賜る他力の信心（真実の信心）のいわれを知らなければいけない、と述べている。ここでも信心正因を確認し、明確に正しており、「ただ念仏を称えれば、誰でも極楽へゆける」とは述べていない。如来より賜る信心により救われるのが浄土真宗である。あくまでも念仏は、報恩の為に発せられるのであって、往生の条件ではない。また親鸞は『教行信証』に、「涅槃の真因は唯信心を以てす」と述べ、『尊号真像銘文』には「真実信心を阿耨菩提（あのくぼだい・この上ないさとりの意）の因とすべしとなり」と述べている。他の仏教宗派に対する真宗の最大の違いは、僧侶に肉食妻帯が許される、無戒であるという点にある（明治まで、妻帯の許される仏教宗派は真宗のみであった）。そもそもは、一般の僧侶という概念（世間との縁を断って出家し修行する人々）や世間内で生活する仏教徒（在家）としての規範からはみ出さざるを得ない人々を救済するのが本願念仏であると、師法然から継承した親鸞が、それを実践し僧として初めて公式に妻帯し子を設けたことに由来する。そのため、真宗には法脈（師弟関係）と血脈の2つの系譜が存在する。与えられる名前も戒名ではなく法名と言う。真宗は、ただ如来の働きにまかせて（すなわち真実の信心を獲得すれば）、全ての人は往生成仏することが出来るとする教えから、他の宗派と比べ多くの宗教儀式や習俗にとらわれず、報恩謝徳の念仏と聞法を大事にする。仏教宗派の中では、唯一加持祈祷を行わないのも大きな特徴である。また合理性を重んじ、作法や教えも簡潔であったことから、近世には庶民に広く受け入れられたが、他の宗派からはかえって反発を買い、「門徒物知らず」（門徒とは真宗の信者のこと）などと揶揄される事もしばしばであった。また真宗は、本尊（「南無阿弥陀仏」の名号本尊、若しくは阿弥陀如来の絵像・木像）の各戸への安置を奨励した。これを安置する仏壇の荘厳に関しての「決まり」が他の宗派に比して厳格である。荘厳は本山を模していることから、真宗各派でも作りが異なり、仏具に関してもそれぞれに違いがある。仏壇に、本尊を安置し荘厳されたものを、真宗では「御内仏」と呼ぶ。真宗においては、先祖壇や祈祷壇として、用いない。真宗の本山には、そのいずれにおいても基本的に、本尊阿弥陀如来を安置する本堂（阿弥陀堂）とは別に、宗祖親鸞の真影を安置する御影堂がある。真宗の寺院建築には他にも内陣に比べて外陣が広いなど、他宗に見られない特徴がある。また各派ともに、宗祖親鸞聖人の忌日に、「報恩講」と呼ばれる法会を厳修する。その旨は、求道・弘教の恩徳と、それを通じて信知せしめられた阿弥陀如来の恩徳とに報謝し、その教えを聞信する法会である。またこの法会を、年間最大の行事とする。ただし、真宗各派でその日は異なる。（詳しくは、報恩講宗派別の御正忌報恩講の日程を参照。）正依の経典は浄土三部経。また経典では無いが、七高僧の著作についても重んじる。中でも天親の『無量寿経優婆提舎願生偈』は、師である法然が「三経一論」と呼び、浄土三部経と並べて特に重んじた。親鸞は、『仏説無量寿経』を『大無量寿経』『大経』と呼び特に重んじた。浄土三部経『仏説無量寿経』曹魏康僧鎧（こうそうがい）訳『仏説観無量寿経』劉宋畺良耶舎（きょうりょうやしゃ）訳『仏説阿弥陀経』姚秦鳩摩羅什（くまらじゅう）訳七高僧の論釈龍樹造『十住毘婆沙論』全十七巻の内、巻第五の「易行品第九」姚秦鳩摩羅什訳『無量寿経優婆提舎願生偈（浄土論・往生論）』後魏菩提留支（ぼだいるし）訳曇鸞撰『無量寿経優婆提舎願生偈註（浄土論註・往生論註）』『讃阿弥陀仏偈』道綽撰『安楽集』善導撰『観無量寿経疏（観経疏・観経四帖疏）』『往生礼讃偈（往生礼讃）』『転経行道願往生浄土法事讃（法事讃）』『依観経等明般舟三昧行道往生讃（般舟讃）』『観念阿弥陀仏相海三昧功徳法門（観念法門）』源信撰『往生要集』源空撰『選択本願念仏集』親鸞撰『顕浄土真実教行証文類（教行信証）』『浄土文類聚鈔』『愚禿鈔』『入出二門偈頌（入出二門偈）』『浄土三経往生文類（三経往生文類）』『如来二種回向文』『尊号真像銘文』『一念多念文意』『唯信鈔文意』「三帖和讃」『浄土和讃』『高僧和讃』『正像末和讃』なお蓮如の『御文（御文章）』は、本願寺派・大谷派などでは正依の聖教に準じて重んじるが、高田派など宗派によっては用いない。（蓮如は、本願寺の血脈である為、宗祖親鸞からの法脈を重んずる宗派では用いない。また蓮如の本願寺と高田派は、争いが起き対立した歴史がある。）開祖親鸞は、釈尊・七高僧へと継承される他力念仏の系譜をふまえ、法然（浄土宗開祖）を師と仰いでからの生涯に渡り、「真の宗教である浄土宗の教え」を継承し、さらに高めて行く事に力を注いだ。法然没後の弟子たちによる本願・念仏に対する解釈の違いから、のちに浄土宗西山派などからの批判を受ける事につながる。なお、親鸞は生前に著した『高僧和讃』において、法然について「智慧光のちからより、本師源空（法然）あらはれて、浄土真宗ひらきつゝ、選択本願のべたまふ」と述べて、浄土真宗は法然が開いて自らが継承した浄土宗の教えと解した。これに対して蓮如は、「祖師聖人（親鸞）はすでに浄土真宗とこそおほせさだめられたり……当流のことは自余の浄土宗よりもすぐれたる一義あるによりて我聖人も別して真の字をおきて浄土真宗とさだめたまへり」と解しており、時代とともに浄土真宗という宗名に関する考え方に変化が生じていることを示している。親鸞は越後流罪後（承元の法難）に関東を拠点に布教を行ったため、関東に親鸞の教えを受けた門徒が形成されていく。親鸞の没後に、浄土宗から独立した宗旨として形成される。親鸞の教えを継ぐ者には自らの教義こそ浄土への往生の真の教えとの思いはあったが、浄土真宗と名乗ることは浄土宗の否定とも取られかねないため、当時はただ真宗と名乗った。ちなみに浄土宗や時宗でも自らを「浄土真宗」「真宗」と称した例があり、また時宗旧一向派（開祖一向俊聖）を「一向宗」と称した例もある。近世には浄土宗からの圧力により、江戸幕府から「浄土真宗」と名乗ることを禁じられ、「一向宗」と公称した（逆に本来「一向宗」を公称していた一向俊聖の法統は、本来は無関係である時宗へと強制的に統合される事になる）。親鸞の法統が「浄土真宗」を名乗ることの是非について浄土真宗と浄土宗の間で争われたのが安永3年（1774年）から15年にわたって続けられた宗名論争である。明治5年（1872年）太政官正院から各府県へ「一向宗名之儀、自今真宗ト改名可致旨」の布告が発せられ、ここに近代になってようやく「（浄土）真宗」と表記することが認められたのである。歴史親鸞時代親鸞の死後、親鸞の曾孫にあたる覚如（1270年-1351年）は、三代伝持等を根拠として親鸞の祖廟継承の正当性を主張し、本願寺（別名大谷本願寺）を建てて本願寺3世と称した。こうした動きに対し、親鸞の関東における門弟の系譜を継ぐ佛光寺7世の了源（1295年-1336年）など他の法脈は、佛光寺や専修寺などを根拠地として、次第に本願寺に対抗的な立場を取ることになった。この頃の浄土真宗は、佛光寺や専修寺において活発な布教活動が行われ多くの信者を得たが、本願寺は8世蓮如の登場までは、天台宗の末寺として存続していたに過ぎなかった。蓮如の登場～石山合戦室町時代の後期に登場した本願寺8世の蓮如（1415年-1499年）は、当時の民衆の成長を背景に講と呼ばれる組織を築き、人々が平等に教えを聴き団結できる場を提供し、また親鸞の教えを安易な言葉で述べた『御文（御文章）』を著作し、一般に広く教化した。この事により本願寺は急速に発展・拡大し、一向宗と呼ばれるようになった（逆にこの他の真宗各派は衰退することとなる）。この講のよる信者の団結力は、蓮如の制止にも拘わらず施政者（大名など）に向かった。中世末の複雑な支配権の並存する体制に不満を持つ村々に国人・土豪が真宗に改宗することで加わり、「一向一揆」と呼ばれる一郡や一国の一向宗徒が一つに団結した一揆が各地で起こるようになる。そのため、この後に加賀の例で記述するような大名に対する反乱が各地で頻発し、徳川家康・上杉謙信など多数の大名が一向宗の禁教令を出した。中でも、薩摩国の島津氏は明治時代まで禁教令を継続したため、南九州の真宗信者は講を組織し秘かに山中の洞窟で信仰を守った（かくれ念仏）。やがて応仁の乱（1467年-1477年）が起こり、当時越前国にあった本願寺の根拠吉崎御坊の北、加賀国で東軍・西軍に分かれての内乱が生じると、専修寺派の門徒が西軍に与した富樫幸千代に味方したのに対し、本願寺派の門徒は越前の大名朝倉孝景(7代当主)の仲介で、文明6年（1474年）、加賀を追い出された前守護で幸千代の兄である東軍の富樫政親に味方して幸千代を追い出した（つまり、加賀の一向一揆は、最初は真宗内の勢力争いでもあった）。しかしその後、本願寺門徒と富樫政親は対立するようになり、長享2年（1488年）、政親が一向宗討伐軍を差し向けると、結局政親を自刃に追い込んで自治を行うまでになった（ただし富樫氏一族の富樫正高は一向一揆に同情的で、守護大名として象徴的に居座っている）。その後、門徒の矛先は朝倉氏に奪われていた吉崎の道場奪回に向けられ、北陸全土から狩り出された門徒が何度も朝倉氏と決戦している。一方、畿内では、吉崎より移った蓮如が文明14年（1482年）に建立した、京都山科本願寺が本拠地であったが、その勢威を恐れた細川晴元は日蓮宗徒と結び、天文(元号)元年（1532年）8月に山科本願寺を焼き討ちした（真宗では「天文の錯乱」、日蓮宗では「天文法華の乱」）。これにより本拠地を失った本願寺は、蓮如がその最晩年に建立し（明応5年、1496年）居住した大坂石山の坊舎の地に本拠地を移した（石山本願寺）。これ以後、大坂の地は、城郭にも匹敵する本願寺の伽藍とその周辺に形成された寺内町を中心に大きく発展し、その脅威は時の権力者たちに恐れられた。永禄11年（1568年）に織田信長が畿内を制圧し、征夷大将軍となった足利義昭と対立するようになると、本願寺11世の顕如（1543年-1592年）は足利義昭に味方し、元亀元年（1570年）9月12日、突如として三好氏を攻めていた信長の陣営を攻撃した（石山合戦）。また、これに呼応して各地の門徒も蜂起し、伊勢国長島願証寺の一揆（長島一向一揆）は尾張の小木江城を攻め滅ぼしている。この後、顕如と信長は幾度か和議を結んでいるが、顕如は義昭などの要請により幾度も和議を破棄したため、長島や越前など石山以外の大半の一向一揆は、ほとんどが信長によって根切（皆殺し）にされた。石山では開戦以後、実に10年もの間戦い続けたが、天正8年（1580年）、信長が正親町天皇による仲介という形で提案した和議を承諾して本願寺側が武装解除し、顕如が石山を退去することで石山合戦は終結した。（その後、石山本願寺の跡地を含め、豊臣秀吉が大坂城を築造している。）このように一向一揆は、当時の日本社会における最大の勢力のひとつであり、戦国大名に伍する存在であったが、真宗の門徒全体がこの動きに同調していたわけではない。越前国における本願寺門徒と専修寺派の門徒（高田門徒・真宗三門徒派）との交戦の例に見られるように、本願寺以外の真宗諸派の中にはこれと対立するものもあった。京都に再興豊臣秀吉の時代になると、天正19年（1591年）に、顕如は京都中央部（京都七条堀川）に土地を与えられ、本願寺を再興した。1602年、石山退去時の見解の相違等をめぐる教団内部の対立状況が主因となり、これに徳川家康の宗教政策が作用して、顕如の長男である教如（1558年-1614年）が、家康から本願寺のすぐ東の土地（京都七条烏丸）を与えられ東本願寺を構えた。これにより、当時最大の宗教勢力であった本願寺は、顕如の三男准如（1577年-1630年）を12世宗主とする西（現在の浄土真宗本願寺派、真宗興正派など）と、長男教如を12世宗主とする東（現在の真宗大谷派など）とに分裂することになった。明治維新後の宗教再編時には、大教院に対し宗教団体として公的な登録を行う際、現在の浄土真宗本願寺派のみが浄土真宗として申請し、他は真宗として申請したことが、現在の名称に影響している。また、長い歴史の中で土俗信仰などと結びついた、浄土真宗系の新宗教も存在している。現在、浄土真宗宗派加盟の10派ほか諸派に分かれているが、宗全体としては、日本の仏教諸宗中、最も多くの寺院（約22,000ヶ寺）、信徒を擁する。真宗十派（真宗教団連合）真宗教団連合は、親鸞聖人生誕750年・立教開宗700年にあたる1923年（大正12年）、真宗各派の協調・連携を図る為に、真宗各派協和会として結成された。加盟団体は以下の10派であり、「真宗十派」といわれる。浄土真宗本願寺派西本願寺（通称　西本願寺）（京都市下京区）　末寺数　10497真宗大谷派真宗本廟（通称　東本願寺）（京都市下京区）　末寺数　9804真宗高田派専修寺（三重県津市）　末寺数　643真宗興正派興正寺（京都市下京区）　末寺数　486真宗佛光寺派佛光寺（京都市下京区）　末寺数　390真宗木辺派錦織寺（滋賀県野洲市）　末寺数　250真宗誠照寺派誠照寺（福井県鯖江市）　末寺数　80真宗出雲路派毫摂寺（福井県越前市）　末寺数　67真宗三門徒派専照寺（福井県福井市）　末寺数　41真宗山元派證誠寺(鯖江市)（福井県鯖江市）　末寺数　21その他の宗派真宗浄興寺派浄興寺（新潟県上越市）　末寺数　12原始真宗願入寺（茨城県東茨城郡）浄土真宗別格本山（単立）西念寺(笠間市)（茨城県笠間市）-親鸞ゆかりの稲田草庵を由緒とする。弘願真宗聖玄寺（福井県福井市）　末寺数　8淨土真信宗浄光寺派（浄土真宗浄光寺派）浄光寺（福岡市東区）　末寺数　5真宗北本願寺派北本願寺（北海道小樽市）　末寺数　3浄土真宗遣迎院派遣迎院（京都市北区）カヤカベ教お東騒動で分立した宗派浄土真宗東本願寺派（前・東京本願寺）東本願寺(東京都台東区)（東京都台東区）-長男大谷光紹、末寺・崇敬寺院数　324本願寺維持財団東本願寺東山浄苑（京都市東山区）-2男大谷暢順、現門主は長男大谷業成（光輪）。東山上花山本願寺。大谷本願寺（大谷本願寺）大谷本願寺（京都市右京区）-4男大谷暢道（光道）。2007年2月、宗教法人設立。浄土真宗系新宗教浄土真宗親鸞会浄土真宗一の会仏眼宗真宗長生派浄土真宗同朋教団仏教真宗門徒宗一味派信者団体浄土真宗華光会聚楽第（じゅらくだい／じゅらくてい）は、安土桃山時代に豊臣秀吉が京都の内野（平安京の大内裏跡、現在の京都市上京区にあたる）に建設した大邸宅。聚楽亭（じゅらくてい）ともいわれる。堀をめぐらした一種の城であり、聚楽城（じゅらくじょう）ともいわれる。聚楽第は関白になった秀吉の政庁兼邸宅として1586年（天正14年）2月に着工され、翌1586年9月には完成。九州征伐を終えた秀吉が大坂より移り、ここで政務をみた。1588年5月9日（旧暦天正16年4月14日）には後陽成天皇の行幸を迎えてこれを饗応している。また天正少年使節や徳川家康の謁見もここで行われた。聚楽第は瓦には金箔を貼るなど大変贅沢なものだったという。「第」（＝邸）とあるが、天守を持つ本丸を中心に二の丸などの曲輪を持ち、堀を巡らしており、実際は平城であった。邸内には側近をはじめ千利休などの屋敷も作られた。1587年10月に北野大茶会が催された北野神社社頭はこの聚楽第のあった内野からほど近い土地にある。1591年12月に秀吉が関白職を甥の豊臣秀次に譲ると聚楽第も秀次のものとなり、その際後陽成天皇を再び迎えている。秀吉は隠居後の居所として1594年には伏見城の築城を始めるが、翌1595年に関係が悪化していた秀次を高野山に追放した後切腹を命じるに及んで、聚楽第も破却された。聚楽第の建造物の多くは伏見城内へ移築されたが、西本願寺の飛雲閣、大徳寺の唐門、妙覚寺(京都市)の大門、妙心寺播桃院玄関など、聚楽第から移築されたという伝承がある建造物も少なくない。名称聚楽第は、建造中は「内野御構」（うちのおかまい／うちののおんかまえ）と呼ばれていたことが知られており、その初見は『多聞院日記』天正14年2月27日の条にある「去廿一日ヨリ内野御構普請」。「聚楽」の名が使われ始めるのは九州征伐から帰還した後のことである。「聚楽」という名の由来については、秀吉が御伽衆の大村由己に書かせた『天正記』のひとつ『聚楽第行幸記』に「長生不老の樂（うたまい）を聚（あつ）むるものなり」とある。これ以外に「聚楽」の出典が見いだせないことから、史家のあいだではこれが秀吉の造語によるものだとする見方が一般的となっている。現在聚楽第は現在では地形にわずかに痕跡をとどめる程度で、整然とした遺構は残っていない。かろうじて「梅雨の井」跡と伝える史跡が松屋町通下長者町通上ル東入ル東堀町内にあるが聚楽第遺構との確証はない。また智恵光院通出水通下ルの京都市出水老人デイサービスセンターの北向かい（分銅町）に加藤清正寄贈という庭石も残るがこれも確証はない。ただし、地名には、「須浜町」「須浜池町」「天秤丸町」「山里町」「北之御門町」「高台院町」「東堀町」などなお当時の名残を色濃く残している。また「如水町」「小寺町」「浮田町」「飛弾殿町」「田村備前町」「福島町」「中書町」「直家町」など秀吉騎下の武将の名を冠した地名も多く見られる。浄福寺通中立売通の正親小学校北側に聚楽第跡の石碑が建っている。なお近年行なわれた調査では堀の跡などが発掘され、金箔瓦なども出土した。二条城羽柴（豊臣）秀吉の「二条新屋敷」（聚楽第の前の秀吉の邸宅）日本の城一覧四神相応（しじんそうおう）は、中国・朝鮮・日本において、天の四方の方角を司る「四神」の存在に最もふさわしいと伝統的に信じられてきた地勢や地相のことをいう。四地相応ともいう。なお四神に中央に「黄龍」（おうりゅう）、あるいは麒麟を加えたものが「五神」（ごじん）と呼ばれている。ただし現代では、その四神と現実の地形との対応付けについて、中国や韓国・朝鮮と日本では大きく異なっている。中国・朝鮮中国や朝鮮での風水における四神相応は、背後に山、前方に海、湖沼、河川の水（すい）が配置されている背山臨水の地を、左右から砂（さ）と呼ばれる丘陵もしくは背後の山よりも低い山で囲むことで蔵風聚水（風を蓄え水を集める）の形態となっているものをいう。この場合の四神は、背後の山が玄武、前方の水が朱雀、玄武を背にして左側の砂が青龍、右側が白虎である。日本の京都においても、北の丹沢山地を玄武、東の左大文字山を青龍砂、西の嵐山を白虎砂、南にあった巨椋池を朱雀とする対応付けが可能で、標準的な風水の観点から正しく京都は四神相応の地であった。ただし巨椋池が完全に埋め立てられてしまったために、京都の四神相応は破壊されている。なおかって朱雀大路を見通すことのできた船岡山は、玄武とするには小規模である。標準的な風水の観点では、船岡山を玄武を伝ってやってくる山龍が目指す星峰と解釈している。日本現代の日本では次表のような、四神を「山川道澤」に対応させる解釈が一般に流布している。しかし、この対応付けは古来から定まっていたというわけではない。「四神＝山川道澤」説の典拠となっているのは、『作庭記』である。『作庭記』は寝殿造を念頭においた庭園の作り方を述べた書物であり、理想の庭園の姿として「四神＝山川道澤」説を記述する。そして四神としての山川道澤がない場合に、特定の種類の樹木を特定の本数植えることで「四神＝山川道澤」の代用となることを説いている。現在の日本で四神を「山川道澤」に対応させる解釈が一般的となったのは、平安京をモデルとして、青龍＝鴨川(淀川水系)、白虎＝山陰道、朱雀＝巨椋池(おぐらいけ)、玄武＝船岡山の対応付けが比較的うまく行ったと考えられるようになってからである。しかし『作庭記』自体には平安京についての言及はなく、ましてや山川道澤の具体的地名などはまったく記されていない。『作庭記』はその内容から平安時代末期の作とされており、「四神＝山川道澤」説は平安時代末期までしか遡り得ないのが現状である。そのため、同説が8世紀後葉に建設された平安京選地の思想的背景であるとの前提に立った主張については裏付けがないことに注意が必要である。さらに、平安京でうまく行ったとされる山川道澤との対応付けは、江戸時代以降に主張されるようになったものであり、それが一般的な解釈とされるようになったのはようやく明治時代になってからである。つまり、江戸時代以前の都市デザインが四神相応となるように設計されていても、その四神が山川道澤であるとは考えにくい。例えば平城京はその建都にあたっての詔勅に、「方今、平城之地、四禽叶図、三山作鎮、亀筮並従。（方に今、平城の地、四禽図に叶ひ、三山鎮を作し、亀筮並に従ふ。）」とある。この「四禽図に叶ひ」とは四神相応のことであり、奈良時代には平城京が四神相応の地であると考えられていたことを確認できる。平城京の立地は、平安京で説かれるような山川道澤にはあてはまらない。しかしそれを四神相応とする以上、奈良時代には別の解釈がとられていたことになる。また、鎌倉時代後期の詞林采葉抄では「その中山を玄武に当て、貴人金爐を朱雀に当て、・・・」とあり、朱雀に「貴人金爐」が対応付けられていることがわかる。さらに『柳営秘鑑』によれば、「風此江戸城、天下の城の格に叶ひ、其土地は四神相応に相叶ゑり」と記されている。『柳営秘鑑』の著者である菊池弥門にとって、江戸城は四神相応の地に建設された城郭である。しかし、「四神＝山川道澤」説を採用するとすれば、どう贔屓目にみても朱雀となりそうな東京湾は東から南東を経て南への広りがあるわけだし、白虎となりそうな甲州街道も単に西に延びているだけである。このような地形をもって、「四神＝山川道澤」説に合致しているとするのは、牽強付会というべきだろう。さらに言えば、姫路城や福山城(備後国)、熊本城などを「山川道澤」の四神相応とするもの同様に後世に創られた解釈である。名古屋城についても『金城温古録』では、「名府御城の如きは、道を四道に開かれて、四方より人民輻湊する事、恰も天下の城の如く十里に嶮地を置き、東は山、南は海、西北は木曾川あり、その中間、三五里を隔て要害設し給ふ（中略）、先は東は八事山の砦柵、西は佐屋、清州の陣屋（中略）、城、場、郭の三を備へ、四神相応の要地の城とは、これを申奉るなるべし」と記述されている。『金城温古録』で語られている四神相応もまた「山川道澤」ではない。また古代中国の風水では特定の方位について固定した吉凶をとる考えはなく、鬼門・裏鬼門を忌むのは日本独自の考え方である。そういう点で『竈門山旧記』を根拠として、竈門神社が大宰府の鬼門を護るために大宰府建設時に創建されたという記述から、大宰府が風水に則って作られたとする説は問題が多い。このように四神相応の解釈は古代から近世にかけて変化していき、古代中国の風水とは異なる独自のものであったと考えられる。大相撲-土俵上にある4つの色分けされた房は元来方屋の屋根を支えた4柱の名残であり四神を表している。宇多天皇（うだてんのう、貞観9年5月5日（867年6月10日）-承平元年7月19日（931年9月3日））は、日本の第59代天皇（在位：仁和3年11月17日（887年12月5日）-寛平9年7月3日（897年8月4日））。名は定省（さだみ）。光孝天皇の第七皇子。母は桓武天皇の皇子仲野親王の娘・皇太后班子女王。一度臣籍降下し、源氏の姓を賜って源定省を称したが、後に実力者の関白藤原基経の後押しで887年（仁和3年）8月25日に皇族に復帰し、翌8月26日に皇太子に立てられる。これには宇多天皇が基経の異母妹である内侍司藤原淑子の猶子であったことが大きい。同日に光孝天皇が病没したため践祚し、11月17日に即位した。第一皇子敦仁親王（のちの醍醐天皇）は、女御（贈皇太后）藤原胤子の子。藤原胤子は内大臣藤原高藤女で、宇多天皇が若い時からの妻の一人。藤原胤子の他、女御は藤原温子、橘義子、菅原衍子、橘房子。藤原温子は基経の女で、宇多帝即位後に入内した。女御藤原胤子が病没後、皇太子敦仁親王を猶子とし、醍醐天皇即位に伴い、皇太夫人となる。晩年は東七条宮に住んだため、東七条后、七条后とも称される。橘義子からは真寂法親王があり、菅原道真女を妻としたことから、後年菅原道真の誣告に際してその名が出た。菅原衍子は菅原道真の女。皇子皇女多数。宇多天皇の孫は、ほとんどが源氏の姓を賜り、臣籍に降下した。宇多天皇から出た源氏を宇多源氏といい、藤原胤子の子・敦実親王から出た系列が最も栄えた。敦実親王の子・源雅信は左大臣を務め、その女・源倫子は藤原道長の正室となり、一条天皇中宮藤原彰子や関白藤原頼通の母となった。朝廷貴族としての地位を維持した子孫としては、公家の綾小路家などがあり、また雅信から近江に土着した佐々木氏が出ている。系図藤原時平と菅原道真を重用した（寛平の治）。888年（仁和4年）に造立された勅願寺が仁和寺。その後、醍醐天皇に譲位し、仁和寺に入って法皇と称した。天皇の譲位については古くは仏道専心説が有力であったが、近年では藤原氏からの政治的自由を確保するためとする説、一旦臣下から皇族に復帰して即位したためにこれに不満を抱く他の皇族の皇位要求の動きに先んじた説などがある（後述の『大鏡』の陽成上皇の発言はその暗示ともされる）。また『寛平御遺誡』には右大臣源能有の死による強い衝撃について書かれており、退位と結びつける見方もある。一方、陽成上皇との関係は微妙であった。『大鏡』には、陽成上皇が宇多天皇のことを、「あれはかつて私に仕えていた者ではないか」と言ったという逸話が残っているが、陽成上皇が復位を画策しているという風説は天皇を悩ませた。保延年間に書かれた『長秋記』（保延元年6月7日条）によれば、陽成上皇が宇多天皇の内裏に勝手に押し入ろうとしたために、上皇といえども天皇の許しなく内裏に入る事が禁じられたが、後に昌泰の変が起きた時に醍醐天皇に菅原道真の左遷を止めさせようとして内裏に入ろうとした宇多上皇がこの決まりを盾に阻まれたと記されている。皇位継承者不在の危機にあたり、臣籍降下した者が即位した例であるが、当時在世中の元良親王らを超越しての即位であり、藤原淑子・基経による擁立劇という側面もある。即位直後におきた「阿衡事件」は、天皇を自らの傀儡にしたい基経と、若き天皇との主導権争いでもある。事件は天皇の譲歩に終わったものの、基経が想像するよりは英明な人物であったから、菅原道真を重用するなど、次第に「親政」色を強めてゆくことに成功した。『寛平御遺誡』、『寛平御記』の著書を残す。晩年は病気がちの醍醐天皇に代わって、実際の政務を執っていたいう説もある。「延喜天暦の治」と賞せられる醍醐天皇・村上天皇の「善政」とされるものの多くは宇多天皇（法皇）の政策の延長上に過ぎず「寛平の治」と呼ぶのが妥当ではないかという説もある。譲位後に行った大掛かりな和歌の行事である「亭子院歌合」は、国風文化の盛行の流れを後押しするものである。通説では譲位後の在所の名称より宇多天皇と追号された（追号も諡号の一種とする場合もあるが、厳密には両者は異なる）と言われているが、実際の居宅は仁和寺御室・亭子院・六条院を主としていたという（宇多院は元は父の光孝天皇の親王時代の邸宅で、宇多天皇はここで成長したからだという異説もある）。また、寛平法皇、亭子院（ていじのいん）、朱雀院太上天皇などの名称でも呼ばれた。仁和寛平陵墓は京都市右京区鳴滝宇多野谷にある大内山陵（おおうちやまのみささぎ）とされる。全ての天皇は皇居の宮中三殿の一つの皇霊殿に祀られている。住友家（すみともけ）は住友財閥の創業者一族。住友家の起源－始祖・家祖・業祖住友家の始祖住友の姓は、戦国の末、もともと先祖に順美平内友定という人物がおり、桓武天皇の曾孫・高望王の二十二代目にその子・小太郎（忠重）が父の姓と名をとって「住友」の姓を称して室町将軍に仕えて、備中守に任じられたのに始まる。平家の末裔である戦国武士だった住友家の先祖は、国取り物語の戦国時代(日本)を有為転変の歴史を生きる。室町将軍に仕えた「始祖」・住友忠重の子・頼定は、足利義晴に仕え、頼定の子・定信は刑部承と称した。そして、定信の子・定重は、今川義忠（今川義元の祖父）に仕えるが、定重の子・信定の代になり、今川氏が滅んでしまったので、摂津の中川清秀に仕え、入江土佐守と称し、中川十六騎の一人として知られたが、尾崎の陣で戦死してしまう。また入江土佐守（信定）の子・政俊は越前国の柴田氏に仕え、若狭守と称し越前丸岡城にあったが、柴田勝家と共に北庄城で滅んでしまった。政俊の子・長行は、徳川家康の子で結城家へ養子入りした結城秀康に用いられるが、住友家の武家の歴史はここまでである。戦国の習いとはいえ、武家社会の興亡の激しさと無情を感じたのか長行は、自分の子供たちに武家の世界から足を洗わせた。初代政友・「富士屋」の創業長行の二男で兄の興兵衛に代わって家督を継いだ住友政友は、天正年間に生まれ、涅槃宗(日本)の開祖、空源乃意上人にしたがって仏門に入り「文殊院空禅」と称した。宏学達識で涅槃宗の後継者と見られていたが、寛永年間に涅槃宗が天台宗に吸収されたのを機に還俗し、洛中に、書籍と医薬品を商う「富士屋」を開き、号を嘉休と称し修道三昧の生活を始めた。これが「町人・住友家」の興りである。政友は商売上の心得を『文殊院旨意書』にまとめたが、これは現在に至るまで住友グループ各社の社是の原型となっている。住友家の家祖と業祖・「泉屋」の創業住友家には、住友家の「家祖」と、住友家の事業の「業祖」の2人がいる。嘉休こと住友政友（家祖）には一男一女があり、男の子政以には「富士屋」の跡を継がせ、女の子には、嘉休の姉婿にあたる銅師で、涅槃宗の信徒であり、空禅（政友）の檀家であった蘇我理右衛門は、空禅が還俗して「富士屋」を開く際、物心両面で政友を助けた。そして蘇我理右衛門（業祖）の長子理兵衛友以（住友友以）を養子に迎えたことが、住友家と銅との出会いであった。忠重から数えて九世にあたる。以後、大阪に居住し、代々銅商を営み「泉屋」の家号を用いた。南蛮吹き住友家と精銅とは、切っても切り離せないものがあるが、その端緒となったのは、理右衛門が、天正19年、泉州堺浦に来た明人の白水から「南蛮吹き」と称される粗銅から銀を分離する精錬法を学んだことに始まる。当時の日本では、粗銅の中に、金・銀などが含まれていることが知られておらず、また金や銀を分離するその精錬技術も未知のものだった。理右衛門は、明人の白水からその精錬方法を学ぶと、その技術を秘伝としてたが、この「南蛮吹き」のおかげで、住友家は粗銅から銀を取り出して、膨大な利益を上げるようになった。別子銅山住友理兵衛友以の孫にあたる住友友芳の代には、元禄4年に伊予の別子銅山の開堀に着手。これが世界最大級の産銅量を誇る鉱山に成長し、重要な輸出品として日本を支えることとなると共に約280年にもわたって住友の重要な事業の柱となった。今日の住友家の基礎、住友財閥の出発点は、この住友友芳が開発した別子銅山によって築き上げられたものであると言ってよく、事実、住友家の歴史の中では、この四世吉左衛門友芳をもって、「住友家中興の祖」としている。明治時代に入ってからは文化事業にも関わり、十五代目吉左衛門住友友純（ともいと）は大阪府立中之島図書館の建物を寄贈。その子十六代目吉左衛門住友友成はアララギ派の歌人でもあり、斉藤茂吉、川田順（住友本社の重役でもあった）とも交流があった。なお、住友家当主が「吉左衛門」を名乗るようになったのは、三代当主住友友信（友以の子）からである。住友財閥における住友家住友財閥における住友家、特に住友友純以降のそれは「君臨すれども統治せず」の立場をとった。財閥本社社長たる歴代吉左衛門の仕事は、究極的には財閥の事実上の最高権力者である住友本社（住友合資会社）総理事の信認に尽きるといってよく、個々の事業に口を差し挟む事はなかった。また、16代目吉左衛門友成の兄弟である寛一・元夫は住友本社の株主ではあったが、本社はもちろん傘下事業の役員にも名を連ねることはなかった。この点では三井家や岩崎家と対照的と言える。この傾向は実は江戸時代から存在していたが（当主が幼少、病弱その他の理由などで、経営に関わらなかったケースが多く、実権はいわゆる「大番頭」が握っていた）。一方で会社法が整備され、他方で旧公家宮武家出身で実業家としての経験がない友純が当主となった明治に入ってからは、一層顕著になった。但し、三井財閥のように、財閥家族と財閥本社役員及び傘下企業の間に一種の緊張関係があった訳ではなかった。吉左衛門を「家長様」と呼んでいた事に象徴されるように、上は総理事から下は一般社員までに至る吉左衛門に対する敬愛の念はすこぶる高く、歴代吉左衛門もまた、一方では文化事業を通じて住友の名を高め、他方では家長・財閥本社社長として企業モラルの引き締めの任に当たっていた。財閥家族の指定財閥家族の企業支配力を分散し、人的関係の切断がはかられたのが、財閥家族の指定であり、そして昭和22年11月に成立した「財閥同族支配力排除法」であった。持株会社整理委員会は、占領軍当局の指令を受けて、財閥家族の範囲を確定する基準を下記のように選択した。財閥家族姓を名乗る尊卑族三親等およびその家族（姻族を含まず）所有有価証券、現金、預貯金額計100万円以上所有家屋500坪、宅地2,000坪、農地山林50町歩以上当該会社発行株数に対し、持株比率10％以上の株式所有者企業支配または経営発言力以上の基準によって、昭和22年2月、住友家ではつぎのものが財閥家族に指定された第16代住友友成住友寛一住友義輝住友元夫住友家の親族・姻戚関係ここでは、明治に入ってからの住友家とその親族・姻戚関係について述べる。明治に入って、住友事業は12代目吉左衛門友親と、その子13代目吉左衛門友忠の下で営まれていたが、1890年に友親、友忠が相次いで亡くなり、男系相続者が途絶してしまう非運に見舞われる。この時、住友家総理人広瀬宰平と大阪本店支配人伊庭貞剛は、友親の妻・登久に14代目吉左衛門を襲名させる一方、友忠の妹・満寿の婿養子として清華家の徳大寺隆麿を迎え、住友家の命脈をつないだ。これが15代目吉左衛門住友友純で、徳大寺実則、西園寺公望の実弟である。実はこの清華家の徳大寺家は江戸時代に東山天皇の皇胤が養子に入っており、15代目吉左衛門友純をもって住友男爵家は、男系でたどれば近世の天皇の皇胤系に入れ替わった。（男系系図：東山天皇━閑院宮直仁親王━鷹司輔平━鷹司政煕━鷹司政通━徳大寺公純━住友友純）住友友純は、友親の長女・満寿夫人との間に4男1女（3男は早世）をもうけた。しかしながら、長男の寛一は廃嫡となり、次男の厚が16代目吉左衛門友成として住友家を継いだ。住友吉左衛門友成は元東宮職御用掛の公爵西園寺八郎（西園寺公望の女婿・旧長門国山口藩（長州藩）藩主・公爵毛利元徳の8男）の次女・春子と結婚した。友成・春子夫妻は男子に恵まれなかったものの2女をもうけ、長女・邦子は、旧侯爵・元伊勢神宮大宮司などを歴任した、佐々木行忠の長男行美（東京大学理学部教授）に嫁いでいる。旧侯爵・佐々木行忠は、昭和17年に皇典講究所長、國學院大學長にあげられ、さらに国史編修院総裁を経て、昭和21年に東京大神宮宮司、同26年には伊勢神宮大宮司に就任した国史の大家。なお行忠の祖父高行は枢密顧問官で明宮（大正天皇）の御教養主任だった。一方友成・春子夫妻の次女・博子は、昭和電工元社長・安西正夫の次男・直之（三井不動産）に嫁いた。直之の兄、すなわち正夫の長男・安西孝之（元昭和エンジニアリング社長）は元日清製粉（現日清製粉グループ本社）社長・正田英三郎の次女・恵美子と結婚した。恵美子の姉、すなわち正田の長女が美智子(皇室)であるので住友家は安西家・正田家を通じて皇室と姻戚関係でつながっている。また安西直之の妹公子を娶ったのが、住友銀行相談役堀田庄三の長男健介（住友銀行）であるから、岡橋林の跡を継いだ住友家評議員会の前委員長であった堀田庄三は、住友家の相談役、総理事格から、さらに踏み込んで、住友家と閨閥でつながった。なお西園寺八郎の三男・西園寺不二男は鮎川義介の長女を娶り、自らも日産コンツェルン傘下の日産興業社長に就いている。元参議院議員で日中友好に努めた西園寺公一は八郎の長男であり、春子や不二男の長兄にあたる。住友友成の姉の孝は、旧壬生藩三万石の藩主鳥居忠文子爵三男忠輝（元住友本社取締役）を婿養子に迎えており住友忠輝と改名した。弟の住友元夫は、やはり旧小浜藩十万四千石の藩主酒井忠克（さかいただたえ）伯爵の七女寿枝子を娶っている。寿枝子の姉香枝子は、旧高松藩主の末裔旧伯爵の松平頼明（まつだいらよりひろ、本郷学園理事）に嫁いでいる。寿枝子の姉・小枝子は三菱財閥の創業者・岩崎弥太郎の孫に嫁ぎ、その娘・由利子（寿枝子の姪にあたる）は古生物学関連人物一覧で博士(理学)の鎮西清高（京都大学名誉教授）に嫁いでいる。また、鎮西と同じく古生物学者で理学博士の岩崎泰頴（弥太郎の曾孫で熊本大学名誉教授）は由利子の兄であり、寿枝子の甥にあたる。友成の兄の住友寛一は、明治29年5月23日生まれ。前述のとおり若くして絵画に傾倒したため廃嫡され、以後画家・美術品収集家として過ごし、岸田劉生とも交流を持った。泉屋博古館所蔵の中国書画のほとんどは寛一のコレクションである。また鎌倉市の景観重要建築物「村上邸」の茶室は、鎌倉にあった寛一邸から移築したものである。皆川宗光の娘との間に4男2女をもうけた。長男の住友務は、元住友ビジネスコンサルティングと住友オーストラリア開発の会長を歴任した。住友務の長男進（日本電気）の妻揺子は東曹産業社長岩瀬徳郎の二女。岩瀬徳郎の父徳三郎は、元東洋曹達工業社長である。岩瀬徳郎の長女は、キッコーマン醤油一族である11代茂木七左衛門の養子賢三郎に嫁いでいる。また、住友務の妹文子は、元ミツワ石鹸社長の三輪善雄に嫁いでいるが、善雄の妹の佐登子は、元キッコーマン醤油10代社長茂木佐平治に嫁いでいる。そのため、当主吉左衛門の兄住友寛一一族は、茂木一族と二重結合の閨閥関係にある。住友務の弟勝は、元関東電工会長の浅野八郎の娘桃枝を娶っている。浅野八郎は浅野財閥二代目総帥浅野総一郎の三男である。二代目総一郎の妻千代子は、自由民権運動の政治家・板垣退助の娘である。当主の弟の住友元夫は、明治45年1月1日生まれ。昭和11年に京大の物理学科を卒業、同21年に住友金属工業に入る。製鋼所技術部研究課長、技術部長、同所長友成代理兼研究部長、中央技術研究所副所長を経て、昭和37年11月取締役中央技術研究所長となり、常務を経て、昭和45年11月専務に就任、同47年11月に相談役、住友精密工業会長となった。住友元夫の長男住友芳夫（住友金属工業）も、阪大大学院基礎工学研究科博士課程卒業の工学博士であるが、伯父の当主住友吉左衛門に嫡男がいないため、当主吉左衛門の養嗣子となっている。このように、住友家は先代と二代続いて、旧華族と密接な閨閥関係を結んでいる。旧華族とのつながりといえば、当主吉左衛門の兄・寛一の子孫のほか、四男融が迎えた妻光子も旧公爵鷹司信輔の娘である。鷹司家は、公卿の中でも最高の家柄である摂家であり、徳大寺家や西園寺家とは、代々深いつながりを持っている。例えば、先々代の住友友純や西園寺公望公爵、そして元侍従長の徳大寺実則公爵などの父親である徳大寺公純は、もともと鷹司家から徳大寺家へ養子入りした人である。さらに、徳大寺実則の長女順子は、鷹司信輔の父である鷹司煕通（陸軍少将、侍従長）へ嫁ぐ、というように、鷹司家と徳大寺家は網の目のような連綿とした濃い血のつながりがある。このように、旧華族、しかも家格が最上位の摂家、清華家の家系と密接な閨閥関係にある住友家の家系であるが、住友家が旧財閥の西の横綱であるとしたらば、東の正横綱、三井家との幾重にも重なり会ったつながりがある。住友友純の妻満寿の妹楢光の嫁いだ先が、三井十一家の一つ「三井永坂町家」の八代目当主、元三井物産社長三井高泰（守之助）に嫁いでいる。楢光の嫁入りの時は、大阪から東京まで、７台の貨車を借り切って婚礼衣裳を送ったという。しかも三井高泰の長男高篤（元三井物産取締役）は、三井総領家である北家十代の三井八郎右衛門（高棟）の妹礼子を妻にしているので、住友家と三井家の閨閥のつながりは、単に一族と一族との結合ではなく、本家と総領家が直接に結びついた本格的なものである。三井家との結びつきこればかりではない。先代吉左衛門友純の実兄徳大寺実則公爵の三女奉子は、三井・室町家の三井高従に嫁いでおり、さらに実則の三男で分家した旧男爵徳大寺則麿の長女鶴子、つまり実則の孫娘が、やはり三井・新町家の三井高直に嫁いでいるので、住友と三井両本家は、四重、五重の閨閥関係にある。また当主吉左衛門の姉婿忠輝の兄の旧子爵鳥居忠一も三井・南家八代八郎次郎の長女寛子を娶っている。この公卿を中心とした旧華族と、三井総領家である、北家、永坂町家、室町家、南家、新町家と実に三井十一家のうち、総領家を含む三井の五家との閨閥の拡がりがある。祠堂祭例年4月25日に「五山の送り火」が行われる京都東山の麓鹿ヶ谷の住友家別邸だった「有芳園」で開かれる、「祠堂祭」に住友直系グループの社長や会長、相談役といった面々が集合する。約3000坪をこえる園内の一隅にある「芳泉堂」と名付けられた小さな祠がある。これは、昭和15年、日本紀元2600年の祝典が行われた年であったが、また住友では、別子銅山の開抗250年にあたる年で、歴代の住友家当主や旧住友本社幹部物故者の霊を祭るため、長谷部鋭吉の設計によって典雅な持仏堂として建立された。「祠堂祭」に参列を許されるのは、住友家ゆかりの者と、住友直系グループの社長会「白水会」のメンバーと、白水会卒業生（元社長）だけに限定されている。つまり「祠堂祭」は、住友家当主と住友直系企業グループの社長や会長、相談役らの最高経営責任者が、年に1度「物故者慰霊祭」のために、一堂に会する日である。なお、4月25日は「業祖」蘇我理右衛門の命日である。また祠堂祭の幹事は、「白水会」メンバー企業の持ち回りとなっている。住友家邸宅の移り変わり旧住友家鰻谷本邸旧住友家茶臼山本邸（慶沢園）旧住友家住吉本邸（住吉村(兵庫県)）旧住友家衣笠別邸（聖ヨゼフ修道院・門の家、登録有形文化財）旧住友家鹿ケ谷別邸（有芳園）旧住友家俣野別邸（国重要文化財）旧住友家那須別邸旧住友家麻布別邸旧住友家駿河台別邸旧住友会館（泉ガーデンタワー・泉屋博古館分館）旧住友家須磨別邸（須磨区海浜公園）天橋立（あまのはしだて）は、京都府宮津市の宮津湾にある景勝地である。天橋立は、約7,000本のマツ林が続く長さ3.2km（大天橋、小天橋）、幅20から付根が170mほどの砂嘴（さし）である（地学上では砂州）。宮津湾から阿蘇海を作る。阿蘇海からは、文珠切戸（もんじゅのきりど）と文珠水路（もんじゅのすいろ）によって、宮津湾へ開く。また、一般にはそれを展望する傘松公園も含めた総称とする場合もある。大橋立と小橋立は可動橋で結ばれ（右写真手前の陸と砂嘴の間）、その下を遊覧船など小型船が通る。人が逆さになって見ると、天に架かる橋のように見えることからこの名がついた。北側の傘松公園から「股のぞき」で見るのが名称の由来でもあり、伝統的に美しいとされている（この傘松公園からの眺望は、「斜め一文字」とも呼ばれる）。南側からの眺め（及びその展望台）である「飛龍観」（ひりゅうかん。龍が天に登る姿に見えることから）も人気が高く、北側と観光客を二分するほどになっている。その他にも展望台があり、東側からの眺めを「雪舟観」（せっしゅうかん。左に掲げた雪舟筆「天橋立図」が描かれたことから）、西からの眺めを「一字観」（いちじかん。「一」の字に見えることから）という。古くから名所として知られており、一例として百人一首の小式部内侍の歌「大江山いく野の道の遠ければまだふみもみず天橋立」が見られるほか、丹後国風土記には、イザナギが天に昇るためのはしごが、イザナギが寝ている間に倒れて天橋立になったとの記述がある。江戸時代から松島（現在の宮城県）、宮島（現在の広島県）とともに日本三景の一つに数えられた。1952年（昭和27年）11月22日に国の特別名勝に指定され、また日本の白砂青松100選にも指定されている。1955年6月1日には若狭湾国定公園の一部として国定公園に指定されていたが、2007年8月3日に丹後天橋立大江山国定公園として独立した。2007年には日本の地質百選に選定された。京都府、宮津市などは「天橋立－日本の文化景観の原点」という名で、文化庁に対し世界遺産暫定一覧表記載資産候補としての提案をしている。飛行機大阪国際空港（伊丹）-但馬飛行場（日本エアコミューター）大阪国際空港にて日本航空の東京便と連絡。コウノトリ但馬空港から全但バス空港連絡バスで豊岡駅(兵庫県)へ。同駅から北近畿タンゴ鉄道で天橋立駅下車。コウノトリ但馬空港（または豊岡市街）から車で約60分。鉄道北近畿タンゴ鉄道北近畿タンゴ鉄道宮津線天橋立駅下車。京都駅からは、jrからの直通特急を利用して約2時間。天橋立駅から天橋立の南端部へは徒歩すぐ。北側の傘松公園へは丹後海陸交通のバス・観光船などで一の宮へ行き徒歩で府中駅へ。同駅から天橋立鋼索鉄道に乗車、傘松駅から徒歩。車京都から京都縦貫自動車道→（丹波インターチェンジ）→国道27号→（綾部安国寺インターチェンジ）→京都縦貫自動車道→（宮津天橋立インターチェンジ）→国道178号→京都府道2号線→天橋立大阪から中国自動車道→（吉川ジャンクション）→舞鶴若狭自動車道→（綾部ジャンクション）→京都縦貫自動車道→（宮津天橋立ic）→国道176号→京都府道2号線→天橋立天橋立は、近年、侵食により縮小・消滅の危機にある。これは、戦後、河川にダムなどが作られ、山地から海への土砂供給量が減少し、天橋立における土砂の堆積・侵食バランスが崩れたためである。これ以上の侵食を防ぐため、行政では砂州上にそれと直交して小型の堆砂堤を多数設置し、流出する土砂をそこで食い止めようとしている（写真南側よりの眺め（飛龍観）の向かって右側の砂浜がノコギリ状になっている部分）。松くい虫のため、一時松が立ち枯れし、全滅の危機に瀕した。その後害虫駆除を行い現在では小康状態を保つ。天橋立物語その文化と歴史と保全-岩垣雄一著（2007年7月、技報堂出版）isbn978-4-7655-1721-8室町幕府（むろまちばくふ）は、足利尊氏が創設した武家政権。鎌倉幕府に次ぐ幕府政権である。「室町」という呼称は、3代将軍足利義満が将軍の公邸として造営した室町殿（通称・花の御所、現在の京都市上京区）に由来している。室町幕府の成立時期には、幕府の施政方針が建武式目として確立・明示された1336年（建武(日本)3）11月、足利尊氏が持明院統の光明天皇に征夷大将軍へ補任された1338年（暦応1）の2説があるが、前者が有力説である。幕府の終期については、1573年に15代将軍足利義昭が織田信長によって京都から追放されたことで事実上崩壊した。この間の約240年余りを室町時代と呼ぶ。なお、北朝と南朝が合体するまでを南北朝時代_(日本)、応仁の乱（1467年）あるいは明応の政変（1493年）以降を戦国時代(日本)と呼ぶ。足利義昭が京都から追放された後も、征夷大将軍の解任手続は行われなかったために、依然として信長に反対する勢力からは将軍として扱われている。『公卿補任』では、義昭が関白豊臣秀吉に従って参内して、秀吉への忠誠を誓って准三宮の待遇を受けた天正16年1月13日_(旧暦)（1588年2月9日）までを将軍扱いとしている。また、明治時代末期から第二次世界大戦敗戦まで、当時の政府の公式見解においては、南朝(日本)を正統な皇統としてこの時代を「南北朝時代(日本)」と称していたが、その結果、北朝(日本)が任じた初代尊氏・2代足利義詮・3代足利義満（南北朝合一以前）は正式な将軍とは認められていなかった（皇国史観）。室町幕府の職制はほぼ鎌倉幕府の機構を踏襲している。法としては、建武式目を尊氏が制定し、基本法としている（1336年）。そして、具体的な法令としては鎌倉時代の御成敗式目（貞永式目）を適用し、必要に応じて「建武以来追加」と呼ばれる追加法を発布して補充している。初期の政治は、まだ南朝が存在したこともあり不安定であった。また、将軍の補佐役の管領に侍所、政所、問注所、評定衆、引付衆がそれぞれ設置され、将軍を頂点に政治機構が構成される。室町幕府は守護大名による連合政権であり、足利家の執事職を起源とする管領は鎌倉幕府の執権ほどは実権が無く、幕政は原則的に合議制であった。将軍を補佐する管領には細川氏、斯波氏、畠山氏の三管とよばれる有力守護大名が交替で、侍所長官である所司には赤松氏、一色氏、山名氏、京極氏の四職が交替で就任した。幕府要職や複数国守護のほとんどが細川氏、斯波氏、山名氏、一色氏、畠山氏、渋川氏、今川氏、上杉氏（外戚）など足利一門によって占められているのが特徴である。また、将軍直轄の軍事力として奉公衆が編成された。歴代将軍足利将軍一覧室町幕府の特徴としては、荘園公領制の崩壊＝守護領国制への移行や貨幣経済の進展などがあげられる。鎌倉時代においては（有力御家人の被官のような例外はあるが）個々の御家人が直接将軍と主従関係を結んでおり、守護は国内の御家人の監督者に過ぎなかった。しかし室町時代においては、守護大名がその領国の武士と主従関係を結び、被官化し、一元支配するようになったのである（例外、あるいは地域差が存在するので、詳細は「守護領国制」の項目を参考の事）。そして室町将軍すら上回るほどの実力を蓄えた守護大名すら生まれるのである。それに対して室町将軍も、守護大名の頭越しに各地の武士と主従関係を結び、上記の「奉公衆」を編成し、将軍直轄の軍事力を強化するのみならず、守護大名の領国支配に楔を入れたのである。しかし個々の守護大名を幕府が討伐した例はあるものの、守護大名と室町将軍が全面的に対立する事は無かった。守護大名は幕府から守護職に任命されたという権威を背景に、領国の支配を進めていったのである。だからいくら勢力を拡大しようとも、室町将軍の権威を否定する訳にはいかなかったのである。将軍の権威の失墜はすなわち守護大名の権威の失墜を意味し、そして事実としてそうなっていくのである。また、暗殺された将軍が2名おり（6代足利義教、13代足利義輝）。また、亡命先で死亡した将軍が4名いる（10代足利義稙（義稙）、11代足利義澄、12代足利義晴、14代足利義栄）。観応の擾乱が起こると、足利尊氏は鎌倉に東国10カ国を統括する機関として鎌倉府を設置した。長官は鎌倉公方で尊氏の子・足利基氏の子孫が世襲し、関東管領が補佐した。室町時代を通じて鎌倉公方は幕府と対立し、関東管領を務める上杉氏とも対立していった。これに対抗するため、幕府は関東や陸奥の有力国人を京都扶持衆として直臣化した。このため、足利義教の代に永享の乱を起こした第4代鎌倉公方・足利持氏を攻め滅ぼして一時直接統治を図るが失敗に終わり、持氏の子・足利成氏を新しい鎌倉公方とした。だが成氏も享徳の乱を起こして、古河城に逃れて古河公方を名乗り、更に上杉氏は山内上杉家と扇谷上杉家に分裂したため、応仁の乱が始まるよりも前に関東地方は騒乱状態となる。幕府も手を拱いているだけではなく、8代将軍足利義政の弟・足利政知を関東に派遣する（堀越公方）。だが、堀越公方も政知の死後に今川氏重臣・伊勢盛時（北条早雲）によって倒されて、失敗に終わった。古河公方も小弓公方との分裂を経て、盛時の子孫である後北条氏によって傀儡化させられていくのである。九州には本拠を博多（福岡県福岡市）に置く九州探題が設置される。初めは懐良親王ら南朝勢力の討伐に任じられた今川貞世（了俊）が就くが、了俊が九州で独自の勢力を築くと幕府に警戒され、了俊が解任された後は渋川氏の世襲となる。東北地方には奥州管領が設置され、奥羽2国が鎌倉府の管轄下に組み込まれると廃止されて一時期には稲村公方と篠川公方が設置されている。足利義満の時代には奥州探題が設置され、斯波家兼が任じられる。家兼の死後に羽州探題が分裂し、出羽の斯波氏は最上氏となる。応仁の乱以降、将軍の権威が失墜すると細川氏以外の三管四職も没落し、さらに戦国時代中期に至って細川氏の勢力が減退すると室町幕府の諸制度は形骸化していった。その間、国人と呼ばれる在地支配層が台頭していった。山城国南部では山城国一揆が形成され、地域住民（在地支配層の他、農民等も参加）による自治に至った事例もある。これらの国人勢力も互いに整理統合されながら、強力な戦国大名が成長し、これが群雄割拠して幕府支配に取って代わり、以後の戦国時代への流れを作ってゆくことになる。室町幕府の財政は幕府直轄の御料所からの収入が主であったが、南北朝の戦乱の際に敵対する南朝側より狙われて奪取されたり、自軍への恩賞にされてしまうケースも多く、鎌倉幕府や江戸幕府に比べて小規模であったと考えられている。他に臨時の段銭や棟別銭などが徴収された。商人に対しては特権や保護の代償に営業税などを取り、各港からの津料、関所のからの関銭（通行税）も徴収された。なお、足利義満の時代に京都の土倉や酒屋に対して恒常的に役銭を取る権利を認められると、段銭や棟別銭などとともに納銭方と呼ばれる幕府御用達の土倉によって徴収された。後に納銭方は幕府の委託を受けて税収の保管・出納の事務等も任されるようになり、こうした土倉を公方御倉と呼んだ。更に義満が日明貿易を始めると貿易そのものや抽分銭による収益も幕府収入となる。貿易の回数が限られていたために臨時収入的なものに留まったが、1回の貿易で他の税収の数年分の収益を挙げる事もあったとされている。また、他の臨時収入的なものとして礼銭や分一銭などが挙げられる。更に15世紀後半以後には京都のある山城国国内の御料所化にも着手している。和歌（わか）は、上代から日本で行われた定型の歌。和歌を詠む人のことを歌人という。呼び名和歌とは漢詩に対する呼称で、やまとうた（大和歌・倭歌）、あるいは単にうたという。奈良時代には倭歌（わか）・倭詩（わし）とも言った。和歌は広義には長歌・短歌・旋頭歌・片歌及び仏足石歌の総称だが、狭義には31音を定型とする短歌のことを指す。そのため、三十一文字（みそひともじ）とも言われる。また、日本神話ではスサノオが詠った「八雲立つ出雲八重垣妻ごめに八重垣作るその八重垣を」が最初の和歌とされることから、その初めの語句を取って八雲（やくも）ともいう。「八雲の道」といえば「歌道」のことである。「八雲の道」と同じく「歌道」を表す言葉に「敷島の道」がある。敷島（しきしま）は大和あるいは日本を意味し、直訳すれば「日本の道」という意味になる。歌を詠むことが日本古来の文化であったことを示している。なお、沖縄県には琉歌というやや独特の形式がある。和歌は、五音と七音を標準とする大和ことばによる定型詩（し）、または詩（うた、音楽）である。文学としての解釈と音楽としての解釈の二通りがあるが、一般的には国文学の中の1つとして解釈されるため、学校教育において「うた」の要素は排除されている。片歌五七七の三句。二つに分かれて唱和する片方で、最短の歌。旋頭歌五七七、五七七の形式。片歌を二回繰り返したもので、問答歌が多い。長歌五七、五七、…、五七、七の形式。五七を三回以上繰り返し、最後を七音を加える。万葉集に多く見えるが、古今集の時点ではすでに作られなくなっている。主に公の場でうたわれるもので、反歌を伴う。短歌五七、五七、七の形式。のちに五七五と七七に分ける形式が発生し、連歌、俳諧が発生する。仏足石歌体五七、五七、七七の形式。今様七五、七五、七五、七五の形式。平安中期に発生。甚句（都々逸）七七、七五の形式。江戸時代に発生。全国各地の民謡に多い。囃子言葉が挿入される場合も多い。なお、都々逸という呼称は幕末以降にできたとも言われる。枕詞序詞掛詞縁語本歌取り体言止め対句句切れ披講とは、和歌に節を付けて詠み上げることで、綾小路流や冷泉流などの流派が存在する。現在では宮中の歌会始や神社での行事などで見ることができる。定型が完成する以前の和歌を上代歌謡という。感情の高まりから発せられた叫び・掛け声が次第に成長して、祭りや労働の際に集団で歌われる歌となったものとも言われる。多くは文字に記されることなく失われてしまったとされるが、『古事記』『日本書紀』『風土記』『万葉集』『古語拾遺』『琴歌譜』『仏足石歌碑』などに約300首残っている。当時の習慣として、歌垣という集団行事があった。上代歌謡は神楽歌や催馬楽などの楽器を伴う儀式歌の源流となるが、その歌体・技巧は後の和歌の母胎となっている。『古事記』『日本書紀』に採られた上代歌謡を、特に記紀歌謡という。独立した歌謡ではなく、物語の効果を高めるために用いられていることが多いが、宮廷人が歌った儀式の歌謡や、創作もあるとされている。片歌・旋頭歌・短歌・長歌などの五音と七音を標準とする歌体に、対句・くりかえし・枕詞・序詞などの技法が用いられた。他にも記紀の時代の歌謡には、奈良の薬師寺の仏足石歌碑に刻まれた歌、平安時代中期に書写された和琴の譜本『琴歌譜』がある。統一国家が確立してゆく中で、大陸から漢詩が入ってきた影響もあり、個人の気持ちを個々に表現する歌が盛んに作られるようになった。それらを大成したのが『万葉集』である。万葉集の注記によると、万葉集以前にも『古歌集』『柿本人麻呂歌集』『笠金村歌集』『高橋虫麻呂歌集』『田辺福麻呂歌集』『類聚歌林』などがあったとされるが、現存していない。万葉集は長い期間を経て何人もの人々によってまとめられたが、最終的に現在の20巻のかたちに編集したのは大伴家持だと言われている。約4500首が収められており、その最も古いものは仁徳天皇期のものであるが、大部分は飛鳥時代から奈良時代中期にかけての約百年弱のもので占められている。現実的・写実的な歌風が多く、貴族の歌のほかに東歌・防人歌など民衆の歌もある。平安時代初期には漢詩文が公的な文学として和歌を圧倒した。和歌は私的に交わされる贈答歌が主となり、宮廷で詠まれることは奈良時代と比較すると少なくなった。しかし、平安時代中期になって、唐の衰退やそれに伴う遣唐使の廃止により中国の文化的影響力は減少し、国風文化の時代となった。その過程で、仮名文字の発達とあいまって和歌は次第に公的な文化として復権し、歌合も行われるようになった。『新撰万葉集』には漢詩（からうた）と和歌（やまとうた）が並べて書かれ、和歌が公的な文学としての地位を回復してゆく姿が見られる。こうした中で最初の勅撰和歌集『古今和歌集』が撰進された。この頃から、和歌というと短歌形式のものをさすようになった。延喜5年（905年）醍醐天皇の勅命によって、紀貫之・紀友則・凡河内躬恒・壬生忠岑の4人によって編纂されたのが『古今和歌集』である。『万葉集』以後の歌約1000首を20巻に収めている。理知的・観念的な歌風が特色である。それから半世紀のちの村上天皇の頃に和歌所が置かれ、当時すでに読みにくくなっていた『万葉集』の訓読と『後撰和歌集』の撰進が梨壺の五人によって行われた。貴族の贈答歌が中心で、物語化の傾向がある。さらに半世紀後の一条天皇の頃に、『拾遺和歌集』が撰進された。典雅で格調正しい『古今和歌集』の伝統を受け継ぐものになっている。平安時代後期には摂関政治が衰退し始め、貴族文化に変化が訪れた。そのころ撰進されたのが『後拾遺和歌集』である。保守的な『後拾遺和歌集』に対し、次の『金葉和歌集』は清新な叙景歌が中心で革新的なものであったが、続く『詞花和歌集』は再び保守的なものになっている。源平の争乱の後、後白河院の命で藤原俊成が『千載和歌集』を撰進した。貴族社会の崩壊、武士の台頭という混乱の中で芸術至上的な傾向を示し、平安時代末期の和歌を一つの高みに導いた。俊成の弟子が撰進したのが次に述べる『新古今和歌集』である。鎌倉時代に入ると、政権を奪われた貴族たちは伝統文化を心のより所にしたため、和歌は盛んに詠まれた。鎌倉への対抗意識もあって和歌に非常な熱意を示した後鳥羽院の命で撰進されたのが『新古今和歌集』である。現実の体験ではなく、頭の中で作り上げた世界を詠んだものがほとんどを占める。千載和歌集でみられた芸術至上主義がさらに進み、技巧は極致に達した。その一方で自然への愛や人生観を詠んだ西行、万葉調の源実朝も尊ばれた。『新古今和歌集』編纂の中心人物だった藤原定家の死後は、その子の為家が歌壇の指導者だったが、為家が亡くなると、家系も歌壇も二条派・京極派・冷泉派の三派に分かれた。三派は主導権をめぐって争い、うち二条派と京極派は次々と勅撰集を編纂した。南北朝時代(日本)ごろから、和歌は僧侶や武士を中心に詠まれるようになるが、地方武士にも普及する一方で、形式主義に流れた和歌は衰退していった。近世初期には伝統的な歌学が集大成され、多くの歌人が生まれたが、既に「歌道」として完成された芸術になっていたため新しい歌風は生まれなかった。誕生まもない俳諧に比べて、上代からの伝統的日本文化である和歌の革新は抑制された。近世後期になると京都から新しい和歌の動きが起こり、堂上の二条派から派生した地下人の桂園派が登場した。桂園派は明治時代初期まで歌壇に重きをなした。明治時代初期の歌壇は、御歌所派や桂園派などの江戸期からの伝統的な文化人たちが担ってきたが、和歌改革を志す人々（正岡子規や与謝野鉄幹ら）によって題詠による作歌・風雅な趣向が批判され、新時代に相応しい新しい和歌が生まれた。しかし、伝統的な和歌と区別するために、やがてこれらの新しい歌は「短歌」と呼称するのが普通となった（短歌の項も参照のこと）。和歌をよむ人を歌人という。うたびと、うたびと、とも。歌人一覧を併せて参照の事。歌聖（かせい）は和歌の名手に対する尊称。単なる敬意を示すのみではなく、歌道において神としてあがめられる歌人を指しており、具体的には柿本人麻呂と山部赤人をいう。和歌を集めて本にしたものを歌集という。勅撰和歌集（勅撰集）勅命・院宣を奉じて編纂した歌集。私撰和歌集（私撰集）個人、民間が撰定した歌集。中でも藤原定家による小倉百人一首は大変よく親しまれており、日本人の和歌に対する見方に大きな影響を与えている。私家集個人の歌を集めた歌集。和歌は、節（ふし）を付けて詠うものとして始まったため、節にのっていれば文字数（音節数・モーラ数）の規定はややゆるい。すなわち、節にのっていれば、五音・七音以外の音節数であっても実質的には「字余り・字足らず」ではない。「字余り・字足らず」という考え方は、詠うことよりも、書き留めた際の定型詩としての美意識から生まれた言葉である。西洋音楽による解釈では、和歌はテンポの遅い四分の四拍子で、2小節で1セットのリズムを作っている。五音は1リズム（2小節）に5つの四分音符と3つの四分休符、七音は1リズムに7つの四分音符と1つの四分休符を基本形としているが、四分音符・休符の総数が1リズム（2小節）内に8つであればよい（九音の場合、音節数が9なら三連符が一部入る）。歌体は、これらのリズムの組み合わせや数に依存する。例えば、短歌は2小節1セットのリズムが5つで出来ており、全小節数は10となる。「あきのたのかりほのいおのとまをあらみわがころもではつゆにぬれつつ」という短歌は、「五七六、七七」で字余りといわれるが、リズムごとに2小節ずつ区切ると、「あきのたが多用されたりする。短歌を和歌の詠み方（リズム）から脱して西洋音楽化させた例として「君が代」があるが、この場合は上記のような短歌のリズムから脱し、西洋音楽として美しく聴こえるよう音節を長短させている。一方、「荒城の月」は「七五、七五、…、七五」と繰り返される和歌であるが、和歌のリズムをあまり崩さずに西洋音楽に適合させた名曲である。足利義満（あしかがよしみつ）は室町幕府の第3代征夷大将軍（在位1368年-1394年）である。官位は従一位太政大臣、贈正一位。封号は日本国王。幼名を春王という。父は室町幕府第2代将軍・足利義詮で、母は紀良子。正室は大納言日野時光の娘である日野業子で、後光厳天皇の寵姫である日野宣子の介添えで義満の室となる。その後、業子のあとは業子の姪である日野康子が正室となる（のちの北山院）。側室は足利義持と足利義教の生母・藤原慶子、足利義嗣の生母・春日局(足利義満側室)など。義満が御所を北小路室町へ移したことにより、義満は「室町殿」とも呼ばれた。のちに足利将軍を指す呼称となり、政庁を兼ねた将軍邸は後に歴史用語として「室町幕府」と呼ばれることになった。1358年（正平13年/延文3年）に生まれる。足利尊氏の死から丁度100日目のことである。義満が幼少の頃の室町幕府は吉野朝廷との抗争が続き、さらに足利氏の内紛である観応の擾乱以来、幕政をめぐる争いが深刻さを増していた。やがて政争で失脚した細川清氏などの有力武将が南朝勢力に加担し、1361年（正平(日本)16年/康安元年）には清氏や南朝の楠木正儀らに京都を占領され、義満は赤松則祐の居城播磨国白旗城へ避難を余儀なくされた。翌年には幕府・北朝側が京都を奪還したため帰京しているが、帰途で摂津の国に泊まった際にその場所の景色が良い事が気に入り、「ここの景色は良いから、京都に持って帰ろう。お前らが担いで行け」と家臣らに命じ家臣らはその希有壮大さに驚いたという。1367年（正平22年/貞治6年）に父・義詮が病により死去すると、義満は11歳で3代将軍となる。1368年（正平23年/応安元年）に評定始が行われ、1369年（正平24年/応安2年）には正式に将軍に就任した。幕政は管領の細川頼之をはじめ、足利一門の守護大名が主導することにより帝王学を学ぶ。頼之は応安大法を実施して土地支配を強固なものにし、京都や鎌倉の五山制度を整えて宗教統制を強化した。また南朝最大の勢力圏であった九州に今川貞世（了俊）・大内義弘を派遣して、南朝勢力を弱体化させ幕府権力を固める。1374年（文中3年/応安7年）には日野業子を室に迎える。さらに京都の支配を強化するために、1370年（応安3年）に朝廷より山門公人（延暦寺及びその支配下の諸勢力及びその構成員）に対する取締権を与えられた。1378年（天授(日本)4年/永和(日本)4年）には幕府を三条坊門より北小路室町に移した。移転後の幕府は後に花の御所と呼ばれ、その所在地により室町幕府と呼ばれるようになる。朝廷と幕府に二分化されていた京都の行政権や課税権なども幕府に一元化するとともに、守護大名の軍事力に対抗しうる将軍直属の常備軍である奉公衆や奉行衆と呼ばれる実務官僚を整備する。また、1385年（元中2年/至徳(日本)2年）には東大寺・興福寺参詣、1388年（元中5年/嘉慶(日本)2年）には駿河国で富士山を遊覧し、1389年（元中6年/康応元年）には安芸国厳島神社参詣などの権力示威行為（デモンストレーション）も行っている。1379年（天授5年/康暦元年）、義満は反頼之派の守護大名である斯波義将や土岐頼康らに邸を包囲され頼之の罷免を求められ、頼之は罷免される（康暦の政変）。後任の管領には義将が任命され、幕政の人事も斯波派に改められる。頼之に対しては追討令が下されるが翌年には赦免されて宿老として幕政に復帰しており、また政変後に義満の将軍権力が確立している事から斯波・細川両派の抗争を利用して相互に牽制させていたと考えられている。頼康の死後、分裂して争う土岐氏の内紛につけ込んで土岐氏を討伐した（土岐康行の乱）。1391年（元中8年/明徳2年）には山名氏の内紛に介入し、11か国の守護を兼ねて「六分一殿」と称された有力守護大名・山名氏清を挑発して挙兵させ、同年12月に討伐する（明徳の乱）。義満は祖父・足利尊氏や父を越える内大臣、左大臣へ就任し官位の昇進を続けた。1383年（弘和3年/永徳3年）には武家として初めて源氏長者となり淳和・奨学両院別当を兼任、准三后の宣下をうけ、名実ともに公武両勢力の頂点に上り詰めた。1392年（元中9年/明徳3年）には南朝勢力が全国的に衰微したため義満は大内義弘を仲介に南朝方と交渉を進め、持明院統と大覚寺統が交互に即位する事（両統迭立）や諸国の国衙領を全て大覚寺統の所有とする事（実際には国衙領はわずかしかなかった）などの和平案を南朝の後亀山天皇に提示し、後亀山が保持していた三種の神器を持明院統の後小松天皇に接収させて南朝が解消されるかたちでの南北朝合一を実現し58年にわたる朝廷の分裂を終結させる。義満と対立して後小松天皇に譲位していた後円融天皇が1393年（明徳4年）に死去し、自己の権力を確固たるものにした義満は1394年（応永元年）には将軍職を嫡男の足利義持に譲って隠居したが、政治上の実権は握り続けた。同年、従一位太政大臣にまで昇進する。翌年には出家して道義と号した。義満の出家は、征夷大将軍として武家の太政大臣・准三后として公家のそれぞれの頂点に達した義満が、残る寺社勢力を支配する地位をも得ようとしたためであると考えられている。義満の出家に際して、斯波義将をはじめ多くの武家や公家が追従して出家している。1395年（応永2年）には九州探題として独自の権力を持っていた今川貞世を罷免する。1399年（応永6年）には西国の有力大名・大内義弘を挑発し義弘が堺市で挙兵したのを機に討伐し（応永の乱）、西日本で義満に対抗できる勢力は排除された。義満は若年の頃から明への憧憬が深く早くから日明通交を望んでいたが、明側では南朝の懐良親王を「日本国王良懐」として日本における唯一の正規な通交相手として認めていたため、かなわなかった。南北朝合一後、「日本国征夷将軍源義満」名義で交渉を始めようと試みるが、明側は陪臣との通交は認めないため天皇の臣下と名乗る者からの使者は受け入れられなかった。そこで義満は出家し、太政大臣も辞した「日本国准三后源道義」の名義で1401年（応永8年）に博多の商人肥富と僧祖阿を使節として明に派遣する。ようやく明の建文帝によりそれまでの懐良親王に代わって日本国王に冊封され、明の大統暦が授与され国交が正式に樹立した。明の皇帝に朝貢する形式をとった勘合貿易を1404年（応永11年）から始め、また明に要請されて倭寇を鎮圧した（なお、返礼の使者を送るまでに靖難の変が起き、建文帝から永楽帝に皇帝が変わっていた）。遣唐使の廃止以来、独自の小中華思想に基づく孤立政策を採っていた公家社会では明皇帝の臣下となる朝貢貿易に対して不満や批判が多くあったが、義満の権勢の前では公な発言ができず日記などに記すのみであった。明の文化に心酔していた義満は明の太祖・洪武帝にあやかって日本の年号にも「洪」の字を使うよう朝廷へ圧力をかけたが、上記の理由もあり朝廷側が拒否したため実現しなかった。機嫌を損ねた義満は以後、逆に自分の生きている間には年号を変えさせなかったため応永年号は明治以前では最も長い年号となった。1397年（応永4年）には西園寺公経から京都北山の「北山弟」（ほくさんてい）を譲り受け、舎利殿（金閣）を中心とする山荘（「北山第」（きたやまてい）または「北山殿」（きたやまどの）、後の鹿苑寺）を造営した。この時代の文化を、武家様・公家様・唐様（禅宗様）が融合した北山文化と呼ぶことも多い。1408年（応永15年）、急病のために死去、享年51（満49歳没）。法名：鹿苑院天山道義。義満の死後には朝廷から「鹿苑院太上法皇」の称号を贈られるが、4代将軍となった子の義持は斯波義将らの反対もあり辞退している（その一方で相国寺は受け入れたらしく、過去帳に「鹿苑院太上天皇」と記されている）。義満は生前から義持と折り合いが悪かったとされ、対朝廷・公家政策、守護大名統制政策、明との勘合貿易などの外交政策をはじめとする義満の諸政策は義持によって一旦は否定された。また義満の遺産である北山第も金閣を除いて義持によって破却された。義持は義満が偏愛した義満の次男・足利義嗣が出奔した際に、謀反を企てたとして殺害している。のちに義嗣の子孫は越前に下り、子孫は鞍谷御所とよばれるようになった。6代将軍となった子である足利義教は義満の政策を踏襲した施政をはじめるが、嘉吉の乱で赤松満祐に暗殺されたことで頓挫する。孫の8代・足利義政も祖父や父の政治を引き継ごうとしたが、応仁の乱や側近政治の中で嫌気が差し政権運営への情熱をなくしてしまう。また義満の治世に従順であった有力守護大名も、再び幕府に対して反抗的な態度をとりはじめる。田中義成、今谷明らは義満が皇位簒奪する意図を持っていたのではないかとする説を唱えており、これを受けて作家の海音寺潮五郎、井沢元彦らは義満の死が突然だったため、これは義満の皇位簒奪を阻止するための暗殺ではないかとの意見を提示している。義満は早くから花押を武家用と公家用に使い分けたり、2番目の妻である康子を後小松天皇の准母（天皇の母扱い）ついで女院にしたり、公家衆の妻を自分に差し出させたりしていた。また祭祀権・叙任権（人事権）などの諸権力を天皇家から奪い、死の1ヶ月前の1408年（応永15年）4月には宮中において次男・義嗣の元服を親王並みに行った。これらは義満が皇位の簒奪を企てていたためであり、明による日本国王冊封も当時の明の外圧を利用しての簒奪計画の一環であると推測している。また暗殺説を取る各氏は、簒奪を阻止しようとした朝廷側による毒殺であると疑っている（井沢は著作で犯人を世阿弥と推理）。また、他には義満の義嗣偏愛によって将来が不安視された義持の陣営による暗殺と見る説もある。しかし、当時の公家の日記などには義満の行為が皇位簒奪計画の一環であるとしたりその死を暗殺と疑った記録はなく、皇位簒奪計画や義満暗殺の直接の証拠はない。なお、皇位簒奪とは義満みずからが天皇に即位するわけではなく治天の君（実権をもち院政を行う上皇のこと）となって王権（天皇の権力）を簒奪することを意味している。次男・義嗣を天皇にして、自らは天皇の父親として上皇になろうとしたというのである今谷は義満は中国（明）の影響を強く受けていたが、易姓革命思想ではなく当時流行した『野馬台詩』を利用していたのではないかと推測する。この詩は予言として知られており、天皇は100代現在では後小松天皇が100代目とされている。しかし当時は弘文天皇、淳仁天皇、仲恭天皇の即位を認めておらず、また室町幕府は当然北朝を正統としていたから後小松天皇で99代目となる。ただし、観応の擾乱正平一統による後村上天皇への一時的な統一を認めるならば後小松天皇でやはり100代目になる。で終わり、サルやイヌがヒーローを称した末に日本は滅ぶと解釈できる内容だった。「終末論天皇」と呼ばれる天皇が100代で終わるという終末思想は慈円『愚管抄』などに記録されており、幅広く浸透していたことが推測できる。鎌倉公方の足利氏満は申年（しかし現在では亥年生まれとされる）生まれ、義満は戌年生まれだから猿や犬とは2人のことであるという解釈もされていた。また井沢は、源氏物語をヒントにしているのではないかと推測している。※（）旧暦1367年1月7日（正平21年/貞治5年12月7日(旧暦)）、従五位下に叙す。12月24日（正平22年/貞治6年12月3日(旧暦)）、正五位下に昇叙。12月28日（12月7日）、左馬頭に任官。1368年5月2日（正平23年/応安元年4月15日(旧暦)）、元服し、義満と名乗る。1369年1月28日（正平23年/応安元年12月30日(旧暦)）、征夷大将軍宣下。1374年1月7日（文中2年/応安6年11月25日(旧暦)）、従四位下に昇叙し、参議に補任。左近衛中将を兼任。1375年12月13日（天授元年/永和元年11月20日(旧暦)）、従三位に昇叙。参議左近衛中将如元。1378年4月21日（天授4年/永和4年3月24日(旧暦)）、権大納言に転任。9月19日（8月27日(旧暦)）、右近衛大将兼任。1379年1月2日（天授4年/永和4年12月13日(旧暦)）、従二位に昇叙。権大納言右近衛大将如元。2月4日（天授5年/康暦元年1月6日(旧暦)）、右馬寮御監兼務。1380年2月11日（天授6年/康暦2年1月5日(旧暦)）、従一位に昇叙。権大納言右近衛大将如元。1381年8月13日（弘和元年/永徳元年7月23日(旧暦)）、内大臣に転任。右近衛大将如元。1382年2月9日（弘和2年/永徳2年1月26日(旧暦)）、左大臣に転任。右近衛大将如元。3月4日（1月19日(旧暦)）、蔵人別当兼務。5月11日（3月28日(旧暦)）、牛車を許される。5月24日（4月11日(旧暦)）、後円融院別当兼務。1383年2月16日（弘和3年/永徳3年1月14日(旧暦)）、源氏長者、淳和奨学両院別当兼務。7月26日（6月26日(旧暦)）、准三宮宣下。1384年4月8日（元中元年/至徳元年3月17日(旧暦)）、右近衛大将辞任。1388年6月30日（元中5年/嘉慶2年5月26日(旧暦)）、左大臣辞任。1393年2月7日（元中9年/明徳3年12月26日(旧暦)）、左大臣還任。1393年10月22日（明徳4年9月17日(旧暦)）、左大臣辞任。1395年1月8日（応永元年12月17日(旧暦)）、征夷大将軍辞職。1月16日（12月25日(旧暦)）、太政大臣に転任。6月20日（応永2年6月3日(旧暦)）、太政大臣辞任。7月7日（6月20日(旧暦)）、出家（道有を号し、のち、道義と改める）。1402年8月20日（応永9年9月5日(旧暦)）、明より日本国王に封ぜらる。1408年5月31日（応永15年5月6日）、薨去。6月3日（5月9日(旧暦)）、太上天皇追号（幕府が辞退）。父：足利義詮（2代将軍）母：紀良子（側室）兄弟姉妹千寿王丸柏庭清祖足利満詮廷用宗器女子（宝鏡寺殿。恵昌?）正室：日野業子（日野時光娘）女子正室：日野康子（日野資康娘）側室：藤原慶子（安芸法眼娘）足利義持（4代将軍）足利義教（6代将軍）女子（入江殿聖仙）側室：加賀局（長快法印女）尊満（友山清師）男子（宝幢若公）側室：春日局（摂津能秀女）足利義嗣側室：寧福院殿女子（大慈院聖久）側室：藤原量子側室：藤原誠子梶井義承側室：慶雲庵主（大炊御門冬宗女）女子（光照院尊久）側室：高橋殿側室：池尻殿女子虎山永隆（以下生母不明の子女）仁和寺法尊大覚寺義昭本覚院満守女子（法華寺尊順）女子（六角満綱正室）女子（摂取院主）女子（宝鏡寺主）九条満家二条満基足利満兼赤松満祐一色満範斯波満種少弐満貞畠山満家細川満元細川満之六角満綱六角満高臼井信義『足利義満』（吉川弘文館人物叢書、1989年（平成元年）新装版）isbn4642051503今谷明『室町の王権足利義満の王権簒奪計画』（中公新書、1990年（平成2年））isbn4121009789佐藤進一『足利義満中世王権への挑戦』（平凡社ライブラリー、1994年（平成6年））isbn4582760627井沢元彦『天皇になろうとした将軍それからの大平記足利義満のミステリー』（小学館文庫、1998年（平成10年））isbn4094023011井沢元彦『逆説の日本史（7）中世王権編太平記と南北朝の謎』（小学館文庫、2003年（平成15年））isbn4094020071北方謙三『陽炎の旗』（新潮社／新潮文庫、1991年（平成3年））安部龍太郎『バサラ将軍』（文藝春秋『室町花伝』／文春文庫『バサラ将軍』収録、1995年（平成7年））平岩弓枝『獅子の座足利義満伝』（中央公論新社／文春文庫、2000年（平成12年））坂口尚『あっかんべェ一休』（講談社、1993～1996年（平成5～8年））1975年～1982年（昭和50～57年）に放映されたtvアニメ『一休さん』（東映動画製作）では、将軍として義満（声優：キートン山田）が登場する。一休宗純を参照。駅情報三条京阪駅（さんじょうけいはんえき）は、京都市東山区にある、京都市営地下鉄東西線の鉄道駅。駅番号はt11。京阪電気鉄道京阪本線・京阪鴨東線（三条駅(京都府)）地下の改札外コンコースを通じて繋がっている。ホームは地下4層にあり、他の東西線の駅と同様、複線島式ホーム（1面2線）で、プラットホーム安全対策が設置されている。東西線の駅は駅ごとにステーションカラーが制定されているが、三条京阪駅のステーションカラーは牡丹色。駅の周辺およびバスのりばについては三条京阪を参照。地下鉄開業以前から、京都市営バス等ではこの地点名を「三条京阪」と呼んでいる。京阪電気鉄道の三条駅(京都府)ではなく市営地下鉄のほうが三条京阪駅と他社の名前を名乗っている。1997年10月12日-東西線醍醐～二条間開業に伴い設置。2007年4月1日-pitapa使用開始。駅施設は第三セクターである京都市営地下鉄東西線歴史株式会社が建設。なお、東西線に乗り入れている京阪京津線は元々御陵駅よりこの駅の地上を走っていたことから、当初はこの駅までの乗り入れを予定していたが、この付近では折返し運転をするのに必要なスペースが確保できなかったため、開業時は一つ先の京都市役所前駅までの乗り入れとなった（その後、2008年に東西線が太秦天神川駅へ延長された時に、同駅まで乗り入れ区間が延長されている）。京都市営地下鉄■東西線東山駅_(京都府)(t10)-三条京阪駅(t11)-京都市役所前駅(t12)山陽道（さんようどう、せんようどう、かげとものみち）、影面道、光面道（かげとものみち）五畿七道の一つで、本州の瀬戸内海側。五畿七道の山陽道を通る幹線道路。律令時代に整備された物。江戸時代に整備された物（西国街道）。山陽自動車道の略称。行政区画としての山陽道令制国一覧>山陽道五畿七道の一つで、本州の瀬戸内海側を指す。畿内の西に位置し、現在の兵庫県西部から山口県までに至る瀬戸内海沿岸を総称した。播磨国美作国-713年（和銅6年）に備前国より分割。備前国備中国備後国安芸国周防国長門国律令制時代の道路としての山陽道は、畿内（難波京、平城京、平安京）と北部九州（大宰府、博多）を結んでいた。外国の使節が通行し、宿泊する事が想定されたため、七道の中で唯一の大路に格付けされ、最重視された。平城京、平安京などの都の変遷に応じて、道路の東端は変化した。古代の山陽道は道幅約6mから9m、道筋は直線的で、各国の国府を効率良く結んでいた。本道から外れた美作国へは、播磨国から西北に道路が伸びていた。江戸幕府は、五街道を筆頭にする街道整備政策の延長線上に、山陽道の整備を置いた。宿駅は42箇所設置された。江戸時代の山陽道は西国街道とも呼ばれており、京都と下関市を結んでおり、下関から関門海峡を越えて小倉市へと至った。これは、江戸と長崎市を結ぶ幹線道路の一角でもあった。明治政府は、国道に番号を付けて管理する制度を採った。江戸時代までの山陽道は、明治時代には東京市と神戸市を結ぶ国道3号（2号から京都市で分岐）、および、東京と長崎市を結ぶ国道4号の一部になり、大正時代には東京と鹿児島市を結ぶ国道2号（1号から三重県で分岐）の一部になった。現在では、山陽道は、大阪市と北九州市を結ぶ国道2号に引き継がれている。しかし、律令時代や江戸時代の山陽道とは異なる道筋の部分も多い。岡山県岡山市～広島県福山市にかけての国道2号は大幅に異なるルート（鴨方往来）を通る。また、鉄道の山陽本線や山陽新幹線、高速道路の山陽自動車道も、ほぼ古来の山陽道に沿って敷設されている。現代においても、近畿地方と九州を結ぶ機能を律令時代から維持し続けている。現在において「山陽道」と呼んだ場合には、「山陽自動車道」のことを指す。岡山県岡山市～広島県福山市にかけて、国道2号がかつての山陽道を踏襲していないこともあって、かつての山陽道やそれに並行する道路は「旧山陽道」と呼ぶのが岡山県や広島県東部では、一般的となっている。鞍馬寺（くらまでら）は、京都府京都市左京区鞍馬本町にある仏教寺院。宗派はもと天台宗に属したが、1949年以降独立して鞍馬弘教総本山となっている。山号は鞍馬山。開基（創立者）は、鑑真の高弟鑑禎（がんてい）とされている。本尊は寺では「尊天」と称している。「尊天」とは、毘沙門天、千手観音、護法魔王尊の三身一体の本尊であるという。京都盆地の北に位置し、豊かな自然環境を残す鞍馬山の南斜面に位置する。鞍馬は牛若丸（源義経）が修行をした地として著名であり、大佛次郎の『鞍馬天狗』でも知られる。新西国十九番札所である。なお、鞍馬寺への輸送機関としてケーブルカー（鞍馬山鋼索鉄道）を運営しており、宗教法人としては唯一の鉄道事業者ともなっている。鞍馬寺の草創については、『今昔物語集』、『扶桑略記』など諸書に見られ、延暦15年（796年）、藤原南家の出身で造東寺長官を務めた藤原伊勢人という人物が毘沙門天と千手観音を安置して創建したとされている。しかし、寺に伝わる『鞍馬蓋寺縁起』（あんばがいじえんぎ）には別の草創縁起を伝えており、鑑真の高弟鑑禎（がんてい）が宝亀元年（770年）に草庵を結び、毘沙門天を安置したのが始まりという。鑑禎は、鑑真が唐から伴ってきた高弟8名のうちの最年少であった。宝亀3年（772年）のある夜、鑑禎は霊夢を見、山城国の北方に霊山があると告げられる。霊山を尋ねて出かけた鑑禎は、ある山の上方に宝の鞍を乗せた白馬の姿を見る。その山が鞍馬山であった。山に入った鑑禎は女形の鬼に襲われ殺されそうになるが、あわやという時、枯れ木が倒れてきて鬼はつぶされてしまった。翌朝になると、そこには毘沙門天の像があったので、鑑禎はこれを祀る一寺を建立したという。この鑑禎の話は『鞍馬蓋寺縁起』以外の書物には見えず、どこまで史実を伝えるものかわからない。ただし、清水寺の草創縁起と同様、南都（奈良）の僧が創建にかかわったとしている点は注目される。その後、延暦15年（796年）、官寺である東寺の建設主任であった藤原伊勢人は、自分の個人的に信仰する観音を祀る寺を建てたいと考えていた。伊勢人は、ある夜見た霊夢のお告げにしたがい、白馬の後を追って鞍馬山に着くと、そこには毘沙門天を祀る小堂があった。「自分は観音を信仰しているのに、ここに祀られているのは毘沙門天ではないか」と伊勢人はいぶかしがった。ところが、その晩の夢に1人の童子が現われ、「観音も毘沙門天も名前が違うだけで、実はもともと1つのものなのだ」と告げた。こうして伊勢人は千手観音の像をつくって、毘沙門天とともに安置したという。9世紀末の寛平年間（889年-897年）東寺の僧・峯延（ぶえん）が入寺したころから、鞍馬寺は真言宗寺院となるが、12世紀には天台宗に改宗し、以後の鞍馬寺は長く青蓮院の支配下にあった。寛治5年（1091年）には白河天皇が参詣、承徳3年（1099年）には関白藤原師通が参詣するなど、平安時代後期には広く信仰を集めていたようである。『枕草子』は「近うて遠きもの」の例として鞍馬寺の九十九（つづら）折りの参道を挙げている。鞍馬寺は大治元年（1126年）の火災をはじめとして、たびたび焼失している。江戸時代の文化(元号)9年（1812年）には一山炎上する大火災があり、近代に入って1945年（昭和20年）にも本殿などが焼失している。このため、堂宇はいずれも新しいものだが、仏像などの文化財は豊富に伝えられている。昭和期の住職・信楽香雲（しがらきこううん）は、1947年に鞍馬弘教を開宗。1949年には天台宗から独立して鞍馬弘教総本山となっている。京都の奥にある鞍馬山は山岳信仰、山伏による密教も盛んであった。そのため山の精霊である天狗もまた鞍馬に住むと言われる。鞍馬に住む大天狗は僧正坊と呼ばれる最高位のものでありまた鞍馬山は天狗にとって最高位の山のひとつであるとされる。京都の北に位置する鞍馬寺は、もともと毘沙門天（四天王のうち北方を守護する）を本尊とする寺院であり、併せて千手観世音と護法魔王尊を祀った寺院であった。しかし、鞍馬弘教立教後の現在の鞍馬寺の信仰形態は独特のもので、本尊についても若干の説明を要する。鞍馬弘教立教後の寺の説明によると、鞍馬寺本殿金堂（本堂）の本尊は「尊天」であるとされる。堂内には中央に毘沙門天、向かって右に千手観世音、左には護法魔王尊が安置され、これらの三身を一体として「尊天」と称している。「尊天」とは「すべての生命の生かし存在させる宇宙エネルギー」であるとする。また、毘沙門天を「光」の象徴にして「太陽の精霊」・千手観世音を「愛」の象徴にして「月輪の精霊」・魔王尊を「力」の象徴にして「大地（地球）の霊王」としている。鞍馬寺とは、どこにでも存在する「尊天」のパワーが特に多い場所にして、そのパワーに包まれるための道場であるとしている。「尊天」のひとり、「護法魔王尊」とは、650万年前（「650年」の間違いではない）、金星から地球に降り立ったもので、その体は通常の人間とは異なる元素から成り、その年齢は16歳のまま、年をとることのない永遠の存在であるという。本殿金堂の毘沙門天・千手観世音・護法魔王尊はいずれも秘仏であるが、秘仏厨子の前に「お前立ち」と称する代わりの像が安置されている。お前立ちの魔王尊像は、背中に羽根をもち、長いひげをたくわえた仙人のような姿で、鼻が高い。光背は木の葉でできている。多宝塔に安置の護法魔王尊像も同じような姿をしている。このことから「鞍馬天狗」とはもともと護法魔王尊であったと思われる。また、16歳とされているわりに歳をとった姿をしている。仁王門-1891年（明治24年）焼失し、1911年（明治44年）再建された。山門駅から多宝塔駅までのケーブルカーは1957年（昭和32年）に開通している。多宝塔-1959年（昭和34年）再建。本殿金堂-1971年再建寝殿-1924年（大正13年）の建築。転法輪堂-1969年（昭和44年）再建。奥の院魔王殿-本殿から西の貴船神社へ抜ける山道の途中、奇岩の上にある小堂。650万年前に金星から地球に降り立ったという魔王尊を祀っている。現在の建物は1945年（昭和20年）の焼失後の再建。霊宝殿-本殿裏にある。1階は鞍馬山自然博物苑で、鞍馬山の動植物に関する展示がある。2階は寺宝展示室と与謝野鉄幹・与謝野晶子の遺品等を展示した、与謝野記念室がある（鞍馬弘教を開宗した信楽香雲は与謝野門下の歌人であった）。3階は仏像奉安室で、国宝の木造毘沙門天立像、木造吉祥天立像、木造善膩師童子（ぜんにしどうじ）立像の三尊像をはじめとする文化財が展示されている。鞍馬寺の本尊はこの毘沙門天の三尊像であったとする説や、同じく霊宝館に安置されている平安時代後期の重要文化財兜跋毘沙門天（とばつびしゃもんてん）の姿と近いものでなかったかとする説もある。平安時代中期以降の末法思想から生み出された経塚遺跡からの発掘品も見ることができる。なお、霊宝殿前には与謝野晶子の書斎「冬柏亭」が移築されている。木造毘沙門天立像、木造吉祥天立像、木造善膩師童子（ぜんにしどうじ）立像鞍馬寺経塚遺物一括木造聖観音立像木造兜跋毘沙門天立像黒漆剣剣（無銘）銅燈篭鞍馬寺文書札所新西国三十三箇所第19番しめのうち詣（元旦～1/15）初寅大祭（1月最初の寅の日）節分追儀式（節分の日）春の酬得会（春の彼岸入の日）清浄髪祈願祭（4月上旬）尊天むすび伝法式（4月上旬）花供養（4月中旬）五月満月祭（うえさくさい-五月の満月宵5月の満月の日に行われる）竹伐り会式（たけきりえしき）（6月20日午後2時）如法写経会（8/1～8/4）義経祭(9/15)秋の酬得会（秋の彼岸入の日）秋の大祭(10/14)平和の祈り(11/23)納めの寅（12月再度の寅の日）毎月の御縁日（毎月1.7.14.寅の日）鞍馬の火祭（10月22日）仁王門近くにある由岐神社の祭礼。鞍馬寺主催ではない京都市内から鞍馬寺前まで叡山電鉄出町柳駅から叡山電鉄鞍馬線に乗ると約30分で鞍馬駅に着く。駅を出て徒歩1分で仁王門（山門）に至る。仁王門から本殿金堂まで（徒歩）仁王門(0)-287m-由岐神社(50)-791m-本殿金堂(160)括弧内の数字は仁王門の標高を基準とした標高差（単位m）一部石畳だが基本的に未舗装の山道である。全て歩くとなると成人男性で30分ほどは見ておく必要がある。仁王門から本殿金堂まで（ケーブルカー利用）仁王門（山門駅）(0)-200m-多宝塔駅(120)-456m-本堂金堂(160)括弧内の数字は仁王門の標高を基準とした標高差（単位m）徒歩での参拝は、高齢者などには大変なため、仁王門から多宝塔の間にケーブルカー（鞍馬山鋼索鉄道）を運行している。乗車時間は2分ほどの距離だが、寺に100円の寄付金を納めた人が無料で乗車できる（事実上、運賃が片道100円）。多宝塔から本殿金堂までは10分ほどの石畳を歩く。徒歩での参拝の場合は由岐神社を経由する。なお、寺側は歩くことが可能な人は、ケーブルカーを使わずに徒歩で参拝することを勧めている。貴船側からのアクセス貴船神社(35)-573m-魔王殿(185)-460m-背比べ石(235)-404m-本殿金堂(160)括弧内の数字は仁王門の高さを基準とした標高差（単位m）貴船からの入り口は西門と呼ばれる。このルートはかつて牛若丸が天狗との修行で走った道とされている。山をひとつ越えることになるので鞍馬側から登るより大変である。成人男性でも50分ほどかかる。信楽香仁『天狗の山　くらまだより』、大東出版社、1990井上靖、塚本善隆監修、遠藤周作、信楽香仁著『古寺巡礼京都27　鞍馬寺』、淡交社、1978竹村俊則『昭和京都名所図会洛北』駸々堂、1982『週刊朝日百科　日本の国宝』13号（鞍馬寺ほか）、朝日新聞社、1997『日本歴史地名大系　京都市の地名』、平凡社『角川日本地名大辞典　京都府』、角川書店『国史大辞典』、吉川弘文館大学概要工芸科学部１学部で構成される工科大学で、それ程大きな規模の大学ではないが、バイオ、材料、情報、環境などの先端科学技術分野から造形・デザインまでの幅広い分野において、ものづくりを基盤とした「実学」を目指した個性ある教育研究を行っている。また、芸術系の学科を持つ工科大学として、有機的な教育カリキュラムによる『科学と芸術の融合』を掲げ、感性豊かな国際的工科大学を目指す。沿革1899年京都蚕業講習所開設1902年京都高等工芸学校設立1914年京都高等蚕業学校設立1931年京都高等蚕業学校を京都高等蚕糸学校と改称1944年京都高等工芸学校を京都工業専門学校と改称、京都高等蚕糸学校を京都繊維専門学校と改称1949年京都工業専門学校・京都繊維専門学校を母体として新制大学京都工芸繊維大学発足、工芸学部・繊維学部設置1951年京都工芸繊維大学工業短期大学部併設1992年京都工芸繊維大学工業短期大学部廃止2004年国立大学法人法により、国立大学法人へ移行2006年工芸学部と繊維学部を統合し工芸科学部設置工芸科学部生命物質科学域応用生物学課程生体分子工学課程高分子機能工学課程物質工学課程設計工学域電子システム工学課程情報工学課程機械システム工学課程デザイン経営工学課程造形科学域造形工学課程先端科学技術課程(夜間主)工芸学部電子情報工学科物質工学科機械システム工学科造形工学科繊維学部応用生物学科高分子学科デザイン経営工学科工芸科学研究科博士前期課程機械システム工学専攻電子情報工学専攻物質工学専攻造形工学専攻デザイン科学専攻建築設計学専攻応用生物学専攻生体分子工学専攻高分子機能工学専攻デザイン経営工学専攻博士後期課程機能科学専攻材料科学専攻情報・生産科学専攻博士前期・後期課程先端ファイブロ科学専攻教育及び研究採択されているプログラム特色ある大学教育支援プログラム新たな工学的感性を養う教育プログラム―表現行為の実践と人文的教養を基礎として―現代的教育ニーズ取組支援プログラム京都ブランドによる人材育成と地域創成―産学官連携による地域ブランド教育プログラムの展開と市民啓発―創造性豊かな国際的工科系専門技術者の育成―伝統からイノベーションへ・ローカルからグローバルへ―学生数総数4393名大学生3317名（うち女子759名）大学院生1076名（うち女子382名）学生と教員の共同プロジェクトとは、学外で開催される物づくりに関連するイベントや大会に向けての学生と教員の取り組みを、大学が財政面で支援する活動のことである。活動は2006年度より始まった。robocon挑戦プロジェクト()2006年4月に澤田祐一准教授の呼びかけで学生と教員の共同プロジェクトとして開始される。2007年6月に東京で行われたnhk大学ロボコン2007年に初出場した。予選リーグでは初戦の千葉大学戦を1対0で初勝利し、続く神奈川工科大学戦も1対0で勝利を、予選順位7位で決勝トーナメントに進出する。決勝トーナメントでは優勝した金沢工業大学に30対0で敗れた。学生フォーミュラプロジェクト()2005年秋、グランデルフィーノは学生フォーミュラ製作チームとして自動車部のメンバーにより同志を募り創立し、本学初の「学生と教員の共同プロジェクト」として動き始める。2007年夏、全日本学生フォーミュラ大会に参戦。28チームが完走したエンデュランスの完走を果たす。順位は全61チーム中52位。チーム名であるgrandelfinoとは、イタリア語のイルカと、大きな、壮大な、というグランドを掛け合わせて作った造語。注：このプロジェクトの実態は、多くの学生には知られていないのが現状である。松ヶ崎祭例年11月の第三週金曜日～日曜日にかけての三日間で行われる。前後日も準備・後片付けのため休校となる。大学関係者と組織大学関係者一覧京都工芸繊維大学の人物一覧備考信州大学と東京農工大学とあわせて伝統ある三繊維大学と呼ばれている。かつてノーベル賞受賞者の福井謙一が学長を務めたことがある。平成19年度の一級建築士の合格者人数が国立大学中1位である。（私学を入れると3位）五山送り火で知られる「妙」「法」が学内から間近に見られる。本地垂迹（ほんちすいじゃく）とは、仏教が興隆した時代に表れた神仏習合思想の一つで、日本の八百万の神は、実は様々な仏（菩薩や天部なども含む）が化身として日本の地に現れた権現（ごんげん）であるとする考えである。概要本地とは、本来の境地やあり方のことで、垂迹とは、迹（あと）を垂れるという意味で、神仏が現れることを言う。究極の本地は、宇宙の真理そのものである法身であるとし、これを本地法身（ほんちほっしん）という。また権現の権とは「権大納言」などと同じく「臨時の」「仮の」という意味で、仏が神の形を取って仮に現れたことを示す。本地という思想は、仏教が各地で布教されるに、その土地で様々な土着的な宗教を包摂する、という性格をもっていることに起因する。それを表すように、仏教の天部の神々のほとんどはインドのヒンドゥー教を由来とする。またその思想概念は、後期大乗仏教の密教で、大日如来（本地仏）の化身が、不動明王など（加持身）であるという概念を生むことになった。これに対し、垂迹という思想は、中国の『荘子』天運における迹（教化の迹）や、所以迹（教化を成立させている道＝どう）に由来し、西晋の郭象（かくしょう）がこれを註釈した『荘子注』で、これを聖王（内聖外王）の説明において展開させ、“迹”を王者としての統治・主導とし、“所以迹”を本質的な聖人として引用した。そして、これを仏教に取り入れたのが後秦代の僧肇で、その始まりである。僧肇は『注維摩詰経』で、魏の王弼（おうひつ）などが用いた“本末”の思想を引用し、“所以迹”を“本”と言い換えて、“本”を菩薩の不可思議なる解脱（悟りの内容）とし、“迹”を菩薩が衆生を教化するために示現した方便という意味で使用した。僧肇の説は、法華経が久遠実成（釈迦仏は現世で悟ったのではなく久遠の昔に悟っていた）と説くことから、さらに中国天台宗の智顗に影響を与え、法華経の前半部を“迹門”、後半部を“本門”として、教学的解釈が発展した。したがって、本は仏や悟りの本質そのもので、迹は教化・済度のための様々な方便にすぎない、として広く用いられた。日本では、仏教公伝により、奈良時代の物部氏と蘇我氏の対立を見るまでもなく、相互には隔たりがあった。しかし次第にその隔たりがなくなり、仏教側の解釈では、神は迷える衆生の一種で天部の神々と同じであるとした。神を仏の境涯に引き上げようとして納経や度僧が行われたり、仏法の功徳を廻向されて神の身を離脱することが神託に謳われたりした。しかし7世紀後半の天武期において、天皇を中心とする国造りが整備されるに伴い、その氏神であった天照大神を頂点として、それら国造りに重用された神々が民族神へと高められ、仏教側からもその神々に敬意を表して格付けを上げるようになった。実際には、仏の説いた法を味わって仏法を守護する護法善神の仲間であるという解釈により、奈良時代の末期から平安時代にわたり、神に菩薩号を付すまでに至った。民族神の代表格である八幡神が八幡大菩薩などはその典型的な例である。しかしながら、代表的な神でない自然霊や死霊などの小規模な民族神は、この本地垂迹説を用いずに区別した。これはたとえば、権化神（権社神）に対して、実類神（実社神）などがそうである。このため、仏教側では権化神には敬意を表してもよいが、実類神は信奉してはならないという戒めも一部に制定された。これは仏教の一線を守るというあらわれであったと考えられる。この本地垂迹説により、権現造りや本地垂迹の図画なども生まれ、鎌倉中末期には文学でも本地物（ほんじもの）と呼ばれる作品が創作された。鎌倉時代中期になると、逆に仏が神の権化で、神が主で仏が従うと考える神本仏迹説も現れた。仏教優位に不満を持っていた神道側が仏教から独立しようという考えから起こったものである。伊勢外宮の神官である渡会（わたらい）氏は、神話・神事の整理や再編集により、『神道五部書』を作成、伊勢渡会神道の基盤を作った。また、現実を肯定する本覚思想を持つ天台宗の教義を流用し、神道の理論化が試みられ、さらに空海に化託した数種類の理論書も再編され、渡会行忠・家行により、それらが体系づけられた。南北朝時代(日本)から室町時代には、反本地垂迹説がますます主張され、天台宗の側からもこれに同調する者が現れた。慈遍は『旧事本紀玄義』や『豊葦原神風和記』を著して神道に改宗し、良遍(天台宗)は『神代巻私見聞』や『天地麗気記聞書』を著し、この説を支持した。吉田兼倶は、これらを受けて『唯一神道名法要集』を著して、この説を大成させた。しかし鎌倉期の新仏教はこれまで通り、本地垂迹説を支持した。なお、反本地垂迹説とは、昭和時代の学者の命名によるものである。垂迹神と本地仏神の正体とされる仏のことを本地仏という。神々に付会される仏は、宗派、信仰、寺院、神社によって違っている。日本の神の仏号は菩薩が多く、八幡大菩薩は阿弥陀如来であるなど本地仏の仏号と相違することもある。垂迹神と本地仏の一例を以下に示す。アマテラス＝大日如来、十一面観世音菩薩八幡神＝阿弥陀如来＝応神天皇熊野権現＝阿弥陀如来大山咋神＝天照大神＝大日如来市杵島姫＝弁才天愛宕権現＝秋葉権現＝地蔵菩薩スサノオ＝牛頭天王大国主＝大黒天東照大権現（徳川家康）＝薬師如来松尾大社＝薬師如来征夷大将軍（せいいたいしょうぐん）は、日本の令外官の将軍職の一つ。明治維新により廃止された。奈良時代から平安時代には東国に派遣された将軍の呼称の一つであった。略して将軍、公方、大樹、大樹公、御所などとも呼ばれた。征戎大将軍、征蛮大将軍、という名称の職はないが、類似した職に征狄大将軍（せいてきだいしょうぐん）や征西大将軍がある。鎌倉時代以降江戸時代に至るまでは、幕府の長であり、武家の棟梁が位に就いて子孫が世襲する形を取った。形式的には勅令により任命される臣下ではあるが、実質的に朝廷をも押さえた日本の統治者であり、対外的にも国王としての待遇を受けるのが通例であった。「征夷」とは、「夷を征討する」の意味。征夷大将軍は、「夷」征討に際し任命された将軍の一つで、太平洋側から進軍する軍隊を率いた。日本海側を進軍する軍隊を率いる将軍は征狄大将軍、九州へ進軍する軍隊を率いる将軍は征西大将軍と呼ぶ。これは、「東夷・西戎・南蛮・北狄」と呼ぶ、中華思想の「四夷」をあてはめたためと思われる。なお、当初は「征夷」と呼ばれていたが、宝亀以降「征東」となり、延暦12年以降再び「征夷」となる。「征夷将軍」の初見は、養老4年9月29日に任命された、多治比縣守であり、「征東大将軍」の初見は、延暦7年12月7日に辞見した紀古佐美である。将軍の名称は、記録上あまり統一されておらず、例えば藤原宇合の場合は、任命時は「持節大将軍」であり、帰京時は「征夷持節大使」となっている。延暦10年（791年）7月13日に、大伴弟麻呂が征東大使に任命された。延暦12年（793年）2月17日に、征東使を征夷使と改めた。「使」はまた「将軍」とも呼ばれており、これが征夷大将軍の初見とする考えもあるが、なお問題は複雑である。大伴弟麻呂の下で征東副使・征夷副使だった坂上田村麻呂は、延暦16年（797年）11月5日に征夷大将軍に任命された。田村麻呂はそれまで頑強に戦ってきた胆沢の蝦夷のアテルイを京へ連れ帰り、その地を征服した。実質的な意味では、田村麻呂が初代征夷大将軍とも考えられる。その後文室綿麻呂が、蝦夷との交戦に際して弘仁2年（811年）4月17日に「大」なしの征夷将軍に任命され、同年閏12月11日蝦夷征伐の終了を奏上、鎮守将軍（府なし）には副将軍だった物部足継が昇格、しかし、弘仁5年（814年）11月17日には、また「大」なしの征夷将軍に復帰している。なお、征夷大将軍の下には征夷副将軍、征夷軍監、征夷軍曹などの役職が置かれた。源頼朝は当初、関東武士団の棟梁（＝鎌倉殿）でしかなく、律令制下における地位を持たなかった。即ち、当初は平将門等と同じ地方叛乱の首領でしかなかったのである。その頼朝の政権構想には、先行モデルとして平家政権・木曾義仲・奥州藤原地方政権の3パターンがあり、それらの比較検討から次第に鎌倉政権のイメージが練られたと思われる。平家政権の段階では、元々当時は公家の地位が高かったため、平氏の中の平家は公家の一つになることで栄華を誇った。これに対し頼朝は武士の地位そのものの向上に向けて動き出した。そこで、朝廷に対して、武士の自主的統治権を確立するために相応の地位を求めていくようになる。中央・京都に進出した木曾義仲は、過去に存在した「征夷大将軍」という官職に任官した。征夷大将軍の地位は東方の勢力を成敗する使命を暗示するもので、その裏には義仲の頼朝に対抗する意図が推定されるが、義仲政権はごく短期の政権に終わった（ただし近年では、義仲が任官したのは「征夷大将軍」ではなく、「征東大将軍」とする説が有力となっている。「征夷大将軍」としているのは後世の編纂史料である『吾妻鏡』や『百錬抄』だが、同時代の史料である『玉葉』や『三槐荒涼抜書要』〔『山槐記』の抄出〕では「征東大将軍」となっている。また、坂東の頼朝を征伐する官職としては、奥羽の蝦夷を征伐する「征夷大将軍」よりも、かつて坂東の平将門を征伐するために藤原忠文が任官した「征東大将軍」のほうがふさわしいとも考えられる。当時の東北地方は奥州藤原氏が支配し、朝廷の支配が及んでいない地域だった。奥州藤原氏は「鎮守府将軍」の地位を獲得し自らの居所を「柳の御所」「柳営」と称した。柳営とは幕府の別名である。鎮守府将軍は、陸奥国、出羽国内で軍政という形での地方統治権が与えられており辺境常備軍（征夷大将軍の場合は臨時遠征軍）の司令官という性格を持つが故に京都在住の必要が無く、地方政権の首領には都合が良かった。これは頼朝政権の格好の雛形となったろう。1190年、頼朝は、右近衛大将（右大将）に任官され、自らの家政機関を政所として公認された。しかし近衛大将はその職務の性格上京都に在住しなければならず、関東での独立を指向するには不向きだった。そこで頼朝は右大将を辞任し、前右大将としてその特権を保持した。「前右大将」という名目を鎌倉政権の歴代首長の地位としていく構想もありえなくはなかったと思われる。だが、右大将では形式上の官位こそ高いが、すでにライバルだった木曾義仲が征夷大将軍（または征東大将軍）だったことに比べると、中央近衛軍司令官という性格上、積極的に地方の争乱を武力で鎮圧する地位ではない。また奥州藤原氏の鎮守府将軍と比較すると「武士の自治」という重要な積極的要素が欠けていた。そこで頼朝が注目したのが「征夷大将軍」という官職であった。これは軍政（地方統治権）という意味では鎮守府将軍と同様である。かつ、坂東の兵（この場合は東国の武士）を率いて奥羽の蝦夷（この場合は奥州藤原氏）を征伐するという目的からしても、鎮守府将軍より故実からして格上でもある格好の官職であった。つまり、東国武士の棟梁として君臨する鎌倉殿という私的地位・守護・地頭を全国に置き、軍事警察権を行使する権限右大将として認知された、家政機関を政所などの公的な政治機関に準ずる扱いを受ける権限を、全て纏め上げて公的に担保するのが征夷大将軍職であった。ただし征夷大将軍職は奥州藤原氏を討つための奥州合戦においてこそ必要とされた官職であって、実際に任官した1192年においては、既に頼朝にとって必要性はなくなっていたという説も有力である。実際に頼朝は征夷大将軍職にあまり固執しておらず、２年後の1194年には辞官の意向を示している。また源頼家は家督継承にあたりまず左近衛中将、ついで左衛門督に任官されており、征夷大将軍職を宣下されたのはその３年後である。さらに比企能員の変に際しては総追撫使・総地頭の地位の継承が問題となっており、将軍職は対象とされていない。したがって、この段階では将軍職は、武家の棟梁の絶対条件ではなく、さほど重視されていなかったことがうかがえる。一方、源実朝の家督継承に際してはまず将軍職が宣下されている。源氏の征夷大将軍が3代で断絶すると、摂家将軍、宮将軍を傀儡に据えて執権北条氏が実権を握ることになった。鎌倉時代以降、源頼朝が「征夷大将軍」の位を得て幕府を開いてのちは、武家が日本の政治を支配するようになった。それにともない「征夷大将軍」は武家の最高権威であり、日本の実質的な君主となった。元々は朝廷が与える官職だが、実際の任命は、建武の新政の時期を除いて実力で武家の頂点に立った者の要請によった。形式的に言えば、朝廷が正規の政府で幕府は地方における臨時の政府であると公家の間では認識していた。だが、武家の間ではそうであるとは限らなかった。南北朝時代には、南朝の北畠顕家が鎮守府将軍を鎮守大将軍と名乗ることを認められているが、これは征夷大将軍と同格の存在としてこれに対抗する意図があったとされる。歴史上存在した俗説「武家の棟梁となる将軍に就く家柄は、清和源氏に連なる家系に限る」という認識が武家の間でまことしやかに慣例となっていた。織田信長は織田家が平家の系図を称していたため「征夷大将軍」にはなれず、また徳川家康は「征夷大将軍」に任命されるに当たっては、系図を偽造して清和源氏と称したというエピソードも残っている。しかしながら、実際に織田信長に「征夷大将軍拝命」の勧めの勅使が来ていることもあり、現実的には源氏でなければ将軍になれないというのは根拠がない（おそらく家康が源氏を称した理由はただ将軍になるのではなく、源氏長者となり、さらに将軍職へ就くことにより、秀吉の武家関白制に対抗し、武家と公家の双方を支配する権利を得るのが目的だったのであろう）。また、頼朝以降に限っても、摂家将軍や皇族将軍の例があり、現実に清和源氏に限られていない。これらの事から、征夷大将軍になるのは源氏でも平氏でも、さらには公家の藤原氏でもなんら支障は無いと解釈できる。そこで昨今取りざたされている説は、「征夷大将軍」は本来東国の兵を率いて蝦夷征伐にあたる職なので、「何らかの形で東国を抑えている者」が就任するための条件であったというものである。織田信長が征夷大将軍を望んでいたか否かは諸説あり、断定できない。ただし、征夷大将軍拝命の勅使が来るための条件となったのは、信長が東国の大名である武田氏を滅ぼしたこと、また、関東の北条氏を実質的に臣従させたことなどが根拠（名目）となっていたのではないかとも推察される。また、豊臣秀吉が征夷大将軍になれなかったのは、徳川家康に小牧・長久手の戦いで敗れたためであるという説もある。だが、秀吉は征夷大将軍より格上の関白に任ぜられた。そのため、秀吉は将軍職には興味がなく、単なる武家政権ではなく、公家を包括する新政権を志向していたと言う推測も可能である。一方、公家の間でもかつては、とある人物の家柄が源氏と平氏のいずれに連なるかにこだわり「公家に近しい平家」「御しがたい武家の源氏」と見なす風潮があった。またこれに根ざして、源氏と平氏あるいは源家と平家が日本の政権を交互に執るという思想も生まれた（源平交代思想）。なお、平知盛・明智光秀が征夷大将軍に任命されたとの俗説もあるが、それを示す史料はない。歴代の征夷大将軍騎兵大将軍征東将軍征西将軍(征西大将軍)鎮守府将軍征討大将軍大将軍将軍副将軍

jodo shinshu ( shin-buddhism / true pure land sect ) is one of the sects of japanese buddhism , and a religious community that shinran , an apprentice of honen , succeeded and which developed honen 's doctrine ( jodo shu / pure land buddhism ) in the early kamakura period .due to the historical background of the origin of the sect name , most sects belonging to this religion call themselves shinshu as a sect name .it used to also be called ikko shu and monto shu .doctrineby saying a prayer ( shomyo nenbutsu ) to the buddha ( namu amida butsu , namo amida butsu by hongan-ji school ) , practitioners can believe in the mercy of amida nyorai ( hereinafter called " nyorai " ) , and trust in tariki ( buddha 's power ) , which makes everyone , including the bad , go to jodo ( pure land ) after death and become buddha .through this , the doctrine of shinshu is called " shinjin shoin , shomyo ho-on " ( faith makes it happen , and praying is for gratitude ) .rennyo , the 8th head-priest of hongan-ji temple , stated in " ofumi " as follows ." first of all , the policy of kaisan sho 'nin ( shinran ) gives faith first priority .what use is faith us , shameless unenlightened men , who do wrong without good deed , to easily go to jodo of mida ( amida ) .without acquiring this faith , no one could go to paradise and avoid falling to muken jigoku ( avici hell ) .regarding " shomyo ho-on , " he mentioned " on that basis , we should be aware that shomyo nenbutsu is buddhist invocation to appreciate the kindness ( go-on hojin ) that nyorai decided that we could go to heaven . " ( ib. book5 , chapter10 ) , which means that shomyo nenbutsu in jodo shinshu are words of gratitude for nyorai 's salvation .this is based on forty-eight vows of " infinite life sutra ( bussetsu muryojukyo ) " , especially the eighteenth vow ( senjaku hongan ) called " o 'hongan ) .the principal image ( honzon ) is only amida nyorai .however , takada school and a part of the sect have amida nyorai , kanzeon bosatsu and seishi bosatsu as their principal images , in zenko-ji amida sanson style .generally , the idea that " the vow of amida nyorai is offered to us even at this moment and we are saved " ( gensho shojoju ) was misunderstood by a number of people , and repeatedly corrected .rennyo mentioned in " ofumi ( gobunsho ) " ;" not forgetting the kindness of mida , who decided that we could go to heaven long time ago , when achieving enlightenment is what faith is about .this is a big misconception .even though we know the story of mida nyorai 's achieving enlightenment , it does not mean anything if we do not know the story of faith in tariki that we can go to heaven . "he explained here that knowing how nyorai became buddha is merely knowledge , and it is important to know the origin of faith in tariki given by nyorai ( faith in truth ) .he confirmed shinjin shoin here and defined correctly , and never mentioned " reciting nenbutsu simply takes everyone to paradise " .in jodo shinshu , faith given by nyorai helps people .nenbutsu is definitely recited for gratitude , not the condition of going to heaven .shinran also mentioned " what gets you to nehan ( nirvana ) is only faith " in " kyogo shinsho " , and " regard that true faith gets you to anoku bodai ( ultimate enlightenment ) " in " songo shinzo meimon " .what makes shinshu greatly different from other buddhist sects is that monks have no commandments and are allowed to eat meat and to get married ( nikujiki-saitai ) . ( shinshu was the only sect that allowed monks to get married until the meiji period . )originally , shinran learned that helping those who cannot help but stray from the concept of a general monk ( who enters the priesthood and practices asceticism , renouncing the world ) and the norm of buddhists ( laity ) living in the world is hongan nenbutsu ( praying for the vows ) from his master honen , and became the first monk to openly get married and have a child .therefore , shinshu has two lineages , which are homyaku ( master -apprentice relationship ) and kechimyaku ( blood relationship ) .and the given name is called homyo instead of kaimyo .with its doctrine that everyone can go to heaven ( ojo jobutsu ) only by trusting nyorai 's power ( in other words , if acquiring true faith ) , shinshu , compared to other sects , is free from many religious exercises and customs , and makes much of nenbutsu and mombo ( learning the teachings of buddha ) for ho-on shatoku ( gratitude for kindness and virtue ) .it is the only buddhist sect that doesn 't perform kaji kito ( incantation ) , which is another major feature of shinshu .since it values rationality and has simple manners and teachings , it was widely accepted among the public in early modern ages , but on the other hand , it provoked antipathy from other sects and often got ridicule such as " monto ( shinshu followers ) know nothing " .shinshu also encouraged each household to enshrine its honzon ( myogo honzon of " namu amida butsu " , or a picture or statue of amida nyorai ) .the " rules " on shogon ( decoration ) of the buddhist altar for enshrinement are more strict than other sects .shogon imitates honzan ( the head temple ) , which makes each sect of shinshu have different style and different ritual articles .a honzon enshrined and decorated in the buddhist altar is called " onaibutsu " in shinshu .shinshu doesn 't use this as a family altar or prayer altar .the honzan of each shinshu sect basically has a goei-do hall to enshrine a portrait of shinran , the founder , as well as a main hall ( amida-do hall ) to enshrine amida nyorai , the honzon .additionally , the architecture of shinshu temples has unique features rarely seen in other sects , such as wider gejin ( nave ) compared to naijin ( chancel ) .each sect holds a memorial service called " ho-onko " on the anniversary of the death of the founder shinran sho 'nin .this memorial service is held to give thanks for the blessing of gudo and gukyo ( seeking and promoting the teachings ) , and the blessing of amida nyorai acquired through them , and to recognize the teachings .this is the biggest event in a year .however , the day of the memorial service depends on each sect of shinshu .( see the schedule of goshoki ho-onko by sect for details . )the legitimate scriptures are jodo sanbukyo ( three pure land sutras ) .the works of shichi koso ( seven high priests ) are also highly respected , although they are not scriptures ." muryojukyo ubadaisha ganshoge " by tenjin was especially esteemed along with jodo sanbukyo by his master honen , who called these " sankyo ichiron " ( three sutras and one book ) .shinran especially esteemed " bussetsu muryojukyo " and called it " daimuryojukyo " or " daikyo " .jodo sanbukyo" bussetsu muryojukyo " translated by kosogai from cao wei" bussetsu kanmuryojukyo " translated by kyoryoyasha from liu song" bussetsu amida-kyo " translated by kumaraju from later qinworks of shichi kosowritten by nagarjuna" igyohon daiku " , the 5th book of 17 books of " juju bibasha ron " , translated by kumaraju from later qin ." muryojukyo ubadaisha ganshoge " ( jodoron , ojoron ) translated by bodairushi from later wei .edited by tan-luan" muryojukyo ubadaisha ganshoge-chu ( jodoron-chu , ojoron-chu ) "" san amida butsu ge "edited by tao-cho" anraku-shu "edited by shan-tao" kanmuryo jukyosho ( kangyosho , kangyo shijosho ) "" ojo raisan ge ( ojo raisan ) "" tengyo gyodogan ojojodo hojisan ( hojisan ) "" ekangyotomyo hanjuzanmai gyodo ojosan ( hanjusan ) "" kannen amida butsu sokai sanmai kudoku homon ( kannen homon ) "edited by genshin" ojoyoshu "edited by genku ( honen )" senjaku hongan nenbutsu shu "edited by shinran" kenjodo shinjitsu kyogyo shomonrui ( kyogyo shinsho ) "" jodo monruijusho "" gutokusho "" nyushutsu nimon geju ( nyushutsu nimon ge ) "" jodo sangyo ojo monrui ( sangyo ojo monrui ) "" nyorai nishu ekomon "" songo shinzo meimon "" ichinen tanen mon 'i "" yuishinsho mon 'i "" sanjo wasan "" jodo wasan "" koso wasan "" shozomatsu wasan "though " ofumi ( gobunsho ) " by rennyo is respected along with the legitimate scriptures by hongan-ji school and otani school , it is not used by some sects such as takada school .( since rennyo had kechimyaku from hongan-ji temple , the sects who value homyaku from the founder shinran do not use his work .hongan-ji school of rennyo and takada school have a history of fight and conflict . )the founder shinran took the lineage of tariki nenbutsu to shakamuni and shichi koso into consideration , and devoted himself to succeed " the teachings of jodo shu as the true religion " and to enhance it , through his life after he regarded honen ( the founder of jodo shu ) as his master .different interpretations of hongan and nenbutsu by the apprentices after honen 's death made seizan and other schools of jodo shu criticize shinran .shinran mentioned that " my master genku ( honen ) appeared by chie ko ( the power of amida nyorai ) , started jodo shinshu and stated senjaku hongan " in " koso wasan " written during his life , which shows he thought that jodo shinshu consisted of the teachings of jodo shinshu started by honen and carried on by himself .whereas , rennyo 's thoughts were ;" soshi sho 'nin ( shinran ) already established jodo shinshu - it has superior significance to jodo shu and he added the letter shin ( true ) and named it jodo shinshu . "this shows that the view of the name of jodo shinshu , has changed with the times .since shinran ( jogen no honan ) , engaged in his missionary work mainly in the kanto region ; after deportation to echigo , monto followers who got the teachings of shinran built up in kanto region .after shinran died , it was formed as an independent religion from jodo shu .though the successors of the teachings of shinran had the feeling that their own doctrine was the true teaching for going to jodo , they named themselves just shinshu at that time because naming themselves jodo shinshu could be interpreted as denial of jodo shu .in fact , jodo shu and ji shu also called themselves " jodo shinshu " or " shinshu " once , and kyu ikko-ha of ji shu ( the founder : shunsho ikko ) was called " ikko shu " once .in the early modern era , the edo shogunate prohibited them from naming themselves " jodo shinshu " under pressure from jodo shu , which made them call themselves " ikko shu " officially ( on the other hand , the lineage of shunsho ikko which originally called themselves " ikko shu " was forced to be integrated into ji shu which was originally unrelated ) .the conflict between jodo shinshu and jodo shu over the question whether or not the shinran lineages could name themselves " jodo shinshu " was called shumei ronso , which lasted for 15 years from 1774 .in 1872 , dajokan seiin issued an edict to each prefecture , saying " the name of ikko shu can be changed to shinshu , " and finally here in the modern ages , describing it as " ( jodo ) shinshu " was allowed .historythe days of shinranafter shinran died , his great-grandson kakunyo ( 1270-1351 ) alleged the legitimacy of succession of shinran 's grave on the grounds of sandai-denji ( tradition of three generation ) and so on , and built hongan-ji temple ( also known as otani hongan-ji temple ) and called himself the third head-priest of hongan-ji temple .against his movement , ryogen ( 1295-1336 ) , the seventh head-priest of bukko-ji temple , who succeeded the lineage of shinran 's disciples in kanto region , and other homyaku gradually took an opposing stance against hongan-ji temple , having bukko-ji temple and senju-ji temple as their bases .jodo shinshu in those days had active missionary work in bukko-ji temple and senju-ji temple and acquired a number of followers , but hongan-ji temple just existed as a branch temple of tendai shu before the 8th head-priest rennyo .from emergence of rennyo to ishiyama hongan-ji warrennyo ( 1415-1499 ) , the 8th head-priest of hongan-ji temple , who emerged in the late muromachi period , established an organization called kou against the backdrop of the growth of the public at the time , provided the opportunity for people to learn the teachings equally and to come together , and wrote " ofumi ( gobunsho ) " explaining the teachings of shinran in plain words and disseminated it widely to the public .by his achievement , hongan-ji temple rapidly developed and expanded , and came to be called ikko shu . ( on the contrary , other sects of shinshu went into decline . )the strength of the group of followers in this kou was directed at politicians ( such as daimyo ) , despite rennyo 's restraint .kokujin ( village heads ) and dogo ( powerful families ) converted to shinshu and joined the village people who were discontent with the system with complicated and multiple lordship in the end of the middle ages , and uprising called " ikko-ikki " were staged throughout the nation by united ikko shu followers from the whole county or province .this led to frequent rebellions against daimyo throughout the nation , such as the one in kaga described below , and numbers of daimyo , including ieyasu tokugawa and kenshin uesugi , issued the anti-ikkoshu edicts ( kinkyorei ) .the shimazu clan in satsuma province particularly continued the kinkyorei until the meiji period , which made shinshu followers organize kou and observe their faith secretly in a cave in the mountains . ( kakure nenbutsu / secret faith )later , when the onin war ( 1467-1477 ) broke out and an internal conflict occurred between east and west squads in kaga province , north of yoshizaki gobo , as the base of hongan-ji temple at that time in echizen province , the monto of senshu-ji school took the side of kochiyo togashi who took part in the west squad , while the monto of honganji school , through the assistance of takakage asakura , the daimyo of echizen ( the 7th chief ) , took the side of masachika togashi , kochiyo 's brother and a former shugo deported from kaga , who belonged to east squad , and deported kochiyo in 1474 . ( in other words , ikko-ikki in kaga was started as a power struggle inside shinshu )however , hongan-ji 's monto and masachika togashi opposed each other after that , and when masachika sent a force to subdue ikko shu in 1488 , they forced masachika to commit suicide by his sword , and achieved autonomous control ( however , masataka togashi of the togashi clan showed sympathy for ikko-ikki , and he remained shugo daimyo symbolically ) .after that , the monto aimed to recapture the meeting house ( dojo ) in yoshizaki of which the asakura clan had deprived , and monto mustered from all over hokuriku area fought against the asakura clan more than once .meanwhile , in kinai , the headquarters were yamashina hongan-ji temple , which rennyo , moving from yoshizaki , had built in kyoto in 1482 , and harumoto hosokawa , being afraid of its influence , set fire to yamashina hongan-ji temple in august in 1532 in conspiracy with nichiren shu followers ( shinshu calls this " tenbun no sakuran , " and nichiren shu " tenbun hokke no ran " ) .hongan-ji temple lost their headquarters by this incident , and moved it to a temple in ishiyama in osaka , which rennyo had built in his final years ( 1496 ) , and lived in ( ishiyama hongan-ji temple ) .since then , osaka developed around the monastery of hongan-ji temple , comparable to a castle , and a temple town formed around it , and it strength frightened power people of the time .in 1568 , when nobunaga oda conquered kinai and came into conflict with yoshiaki ashikaga who became the seii taishogun , kennyo ( 1543-1592 ) , the 11th head-priest of hongan-ji temple , took the side of yoshiaki ashikaga , and on september 12 , 1570 , suddenly attacked the camp of nobunaga , who was attacking the miyoshi clan .responding to this , monto rose in revolt around the nation , and the uprising by gansho-ji temple in nagashima in ise province ( nagashima ikko-ikki ) brought down kokie castle in owari province .although kennyo and nobunaga concluded agreements a few times after that , kennyo , upon request from yoshiaki and others , violated the agreements several times , which caused most ikko-ikki other than ishiyama , such as nagashima or echizen , to be ended by mass executions by nobunaga .in 1580 , after they had fought for as long as 10 years in ishiyama since the war broke out , nobunaga accepted the agreement proposed by emperor ogimachi , and disarmament of hongan-ji temple and kennyo 's departure from ishiyama brought the ishiyama hongan-ji war to an end .( later , hideyoshi toyotomi constructed osaka castle in the area including the site of ishiyama hongan-ji temple . )as described above , ikko-ikki was one of the biggest forces in japanese society at the time and ranked with sengoku daimyo ( warlords ) , but all the monto of shinshu did not go along with this movement .as seen in the case of the battle between hongan-ji monto and senshu-ji school monto ( takada monto and shinshu sanmonto school ) in echizen province , some shinshu sects other than hongan-ji had a conflicting movement .reconstruction in kyotoin the days of hideyoshi toyotomi , in 1591 , kennyo was given land in the center of kyoto ( shichijo-horikawa , kyoto city ) and reconstructed hongan-ji temple .in 1602 , mainly due to the confrontation in the sect over the difference of views when leaving ishiyama , and the influence of ieyasu tokugawa 's policy on religion , kyonyo ( 1558-161 ) , kennyo 's oldest son , was given the nearby land to the east of hongan-ji temple ( shichijo-karasuma , kyoto city ) by ieyasu , and built higashi hongan-ji temple .by this incident , hongan-ji temple , which had the biggest religious influence at the time , was split into west ( current jodo shinshu hongan-ji school , shinshu kosho school , etc . ) with junnyo ( 1577-1630 ) , kennyo 's third son , as the 12th head-priest , and east ( current shinshu otani school , etc . ) with kyonyo , the oldest son , as the 12th head-priest .when religions were restructured after the meiji restoration , and on the occasion of official registration as a religious association to daikyoin , only the current jodo shinshu hongan-ji school applied as jodo shinshu and others as shinshu , which has affected the current names .furthermore , there exists a new religion related to jodo shinshu , which is connected to folk beliefs over a long period of history .currently , it is made up of 10 schools affiliated to jodo shinshu sects and other schools , and as a whole sect , it has the most temples ( about 22,000 temples ) and followers among japanese buddhist sects .shinshu jippa ( shinshu kyodan rengo )shinshu kyodan rengo was organized as an association of shinshu sects to promote cooperation and coordination among the sects in 1923 , the 750th anniversary of shinran sho 'nin 's birth and the 700th anniversary of foundation of the religion .the affiliated organizations are the following 10 schools , which are called " shinshu jippa " .jodo shinshu honganji schoolnishi hongan-ji temple ( commonly called nishi hongan-ji ) ( shimogyo-ku , kyoto city ) , 10497 branch templesshinshu otani schoolshinshu honbyo ( commonly called higashi hongan-ji ) ( shimogyo-ku , kyoto city ) , 9804 branch templesshinshu takada schoolsenju-ji temple ( tsu city , mie prefecture ) , 643 branch templesshinshu kosho schoolkosho-ji temple ( shimogyo-ku , kyoto city ) , 486 branch templesshinshu bukko-ji schoolbukko-ji temple ( shimogyo-ku , kyoto city ) , 390 branch templesshinshu kibe schoolkinshoku-ji temple ( yasu city , shiga prefecture ) , 250 branch templesshinshu josho-ji schooljosho-ji temple ( sabae city , fukui prefecture ) , 80 branch templesshinshu izumo-ji schoolgosho-ji temple ( echizen city , fukui prefecture ) , 67 branch templesshinshu sanmonto schoolsensho-ji temple ( fukui city , fukui prefecture ) , 41 branch templesshinshu yamamoto schoolshojo-ji temple ( sabae city , fukui prefecture ) , 21 branch templesother sectsshinshu joko-ji schooljoko-ji temple ( joetsu city , niigata prefecture ) , 12 branch templesthe early jodo shinshugannyu-ji temple ( higashi ibaraki district , ibaraki prefecture )jodo shinshu bekkaku honzan ( independent )sainen-ji temple ( kasama city , ibaraki prefecture ) - which has inada soan , associated with shinran , as its origingugan shinshushogen-ji temple ( fukui city , fukui prefecture ) , 8 branch templesmakotono jodo shinshu joko-ji school ( jodo shinshu joko-ji school )joko-ji temple ( higashi-ku , fukuoka city ) , 5 branch templesshinshu kita hongan-ji schoolkita hongan-ji temple ( otaru city , hokkaido prefecture ) , 3 branch templesjodo shinshu kengoin schoolkengo-in temple ( kita-ku , kyoto city )kayakabe-kyothe sects that separated after ohigashi sodojodo shinshu higashi hongan-ji school ( former tokyo hongan-ji temple )higashi hongan-ji temple ( taito-ku , tokyo ) - the oldest son kosho otani , 324 branch and affiliated temples .the hongan-ji foundationhigashi hongan-ji higashiyama joen ( higashiyama-ku , kyoto city ) - the second son chojun otani , the current head-priest is his oldest son narishige ( korin ) otani .higashiyama kamikazan hongan-ji templeotani hongan-ji temple ( commonly called otani hongan-ji )otani hongan-ji temple ( sakyo-ku , kyoto city ) - the 4th son chodo ( kodo ) otanifounded as a religious corporation in february in 2007 .new religions related to jodo shinshujodo shinshu shinrankaijodo shinshu ichi no kaibutsugen shushinshu chosei schooljodo shinshu doho kyodanbukkyo shinshumonto shu ichimi schoolfollowers associationjodo shinshu kekokaijurakudai ( or jurakutei ) was a large residence built by hideyoshi toyotomi in uchino , kyoto ( the site of the outer palace precincts in heiankyo , present-day kamigyo ward , kyoto city ) during the azuchi-momoyama period .also called jurakutei .it is a kind of castle with a moat , and thus sometimes called juraku-jo castle .the construction of jurakudai began in february 1586 , as an office and an official residence of hideyoshi , who became kanpaku ( chief advisor to the emperor ) , a chief councilor to the emperor , and completed in september 1586 .after hideyoshi conquered kyushu , he moved into jurakudai from osaka to administer political affairs .on may 9 , 1588 , he was visited by emperor go-yozei and entertained him in jurakudai .also , he gave an audience to tensho shonen shisetsu ( boys ' envoys to europe during the tensho era ) and ieyasu tokugawa in jurakudai .jurakudai was supposedly extremely luxurious with its tiles covered with golden leaf .although being called " -dai " ( meaning tei / house ) , jurakudai was in fact a castle on a plain , since it included several enclosed areas such as a donjon with a castle tower in the center and a secondary enclosure around it , and was surrounded with a moat .within jurakudai , houses for hideyoshi 's aides , sen no rikyu et al. were built .kitano tenman-gu shrine , where the kitano grand tea ceremony was held in october 1587 , is located nearby uchino , where jurakudai was .in december 1591 , when hideyoshi resigned as kanpaku , his nephew hidetsugu toyotomi succeeded him as kampaku and took over jurakudai , at which time emperor go-yozei visited again .in 1594 , hideyoshi began construction of fushimi-jo castle for his residence after his retirement , and in 1595 , because of an adverse relationship with hideyoshi , hidetsugu was sent to mt . koya-san and then ordered to commit suicide , thereafter jurakudai was demolished .many buildings of jurakudai were relocated into fushimi-jo castle , but some other buildings such as hiunkaku of nishi-hongan-ji temple , karamon of daitoku-ji temple , daimon of myokaku-ji temple ( kyoto city ) , and the entrance of hanto-in of myoshin-ji temple , are also reported to have been relocated from jurakudai .nameit is known that jurakudai was once called " uchino okamai " ( or uchino no onkamae ) during construction , which first appears in " tamon-in nikki " ( the diary of tamon-in temple ) , in the section of february 27 , 1586 , ' the construction of uchino okamai began on the last 21st . 'the name " juraku " began to be used after hideyoshi came back from the kyushu campaign .as to the origin of the name " juraku , " there is a description of ' the place for gathering ( ju ) songs and dances ( raku ) for longevity ' in " jurakudai gyoko-ki " ( the diary of visit to jurakudai ) written by hideyoshi 's aide , yuko omura , one of " tensho-ki " ( the diary of tensho ) .since no other sources have been found so far , historians generally believe that the term " juraku " was created by hideyoshi .jurakudai of todaythere is no recognizable structure of jurakudai remaining today , except that the landscape bears its mark .in matsuyamachi-dori , shimo-chojamachi-dori , agaru , higashi iru , higashihori-cho , there is a historic site supposedly of " tsuyu-no-i , " but there is no evidence to show that it is a remnant of jurakudai .in addition , there remains a garden stone supposedly contributed by kiyomasa kato in bundo-cho , to the north of kyoto city , demizu , day service center in chiekoin-dori , demizu-dori , sagaru , but there is also no evidence to show that it is a remnant of jurakudai .meanwhile , names of towns such as suhama-cho , suhamaike-cho , tenbinmaru-cho , yamazato-cho , kitanogomon-cho , kodaiin-cho , and higashihori-cho markedly preserve vestiges of those days .also , there are many towns named after warlords who served under hideyoshi , such as nyosui-cho , kodera-cho , ukita-cho , hidadono-cho , tamura-bizen-cho , fukushima-cho , chusho-cho , and naoie-cho .there is a monument to jurakudai to the north of seishin elementary school in jofukuji-dori , nakadachiuri-dori .note that in recent investigation , remains of a moat and tiles with gold leaf have been found ." nijo shin-yashiki " ( hideyoshi 's before jurakudai ) of hideyoshi hashiba ( toyotomi ) of nijo-jo castle ,a list of castles in japanthe term " shijin-so-o " refers to the topography and land physiognomy that are traditionally believed to be the best suited for the ' four gods ' that govern the four directions of the heavens in china , korea and japan .it is also called shichi-so-o topography .the four gods with an ' oryu ' ( yellow dragon ) or kirin at their center are called the ' go-jin ' ( five gods ) .however , the correspondence between the four gods and actual geography in japan differs greatly from that in china , south korea , and north korea .china and koreashijin-so-o topography in the feng shui of china and korea indicates the form of zofujusui ( storing wind and collecting water ) in which the terrain is enclosed by having tall mountains at the back ( haizan-rinsui ) , a lake , river , or sea in the front ( sui ) , and smaller hills or mountains ( sa ) on both sides .the four gods in this case are as follows : the mountains in the back are genbu ( black warrior ) ; sui in front is suzaku ( a red phoenix ) ; the left sa with genbu in the background is seiryu ( a blue dragon ) and the right sa is byakko ( a white tiger ) .in kyoto , japan it was possible to have the following association : the tanzawa mountains in the north as genbu , mt . hidari-daimonji as seiryusa , arashiyama in the west as byakkosa and ogura-ike pond in the south as suzaku ; therefore , kyoto was a land of shijin-so-o topography exactly from the perspective of the feng shui standard .however , ogura-ike pond was completely consumed by landfills , which broke the shijin-so-o topography of kyoto .mt . funaoka , which once overlooked suzaku-oji avenue , is a little too small for genbu .in the standard viewpoint of feng shui , mt . funaoka is interpreted as seiho , to which sanryu , a dragon of mountains , is headed via genbu .japanin modern japan , the interpretation that the four gods are related to ' mountain , river , road and lake , ' as shown in the following table , is generally accepted .however , this association has not necessarily been settled since ancient times .the " sakuteiki gardening book " is source of the theory that equates the four gods to ' mountain , river , road and lake . '" sakuteiki gardening book " explains how to create a garden , taking shinden-zukuri ( a style of architecture for the residence of court nobles ) into consideration , in which the theory of ' four gods = mountain , river , road and lake ' is described as the ideal basis for such a garden .it also explains that planting certain kinds of trees can substitute ' the four gods = mountain , river , road and lake ' in the event there is no mountain , river , road and lake to represent the four gods .the interpretation that the four gods are related to ' mountain , river , road and lake ' has been generally accepted in modern japan , since the association of seiryu = kamo-gawa river ( the yodo-gawa river system ) , byakko = sanin-do road , suzaku = ogura-ike pond and genbu = mt . funaoka was relatively successful with heian-kyo as a model .in fact , " sakuteiki gardening book " mentions nothing about heian-kyo , much less the specific places of the mountain , river , road and lake .it is said that " sakuteiki gardening book " was created at the end of the heian period , judging by its content , which is why the theory of ' four gods = mountain , river , road and lake ' can only date back to the end of the heian period .therefore , we need to pay attention to the fact that there is no proof of the argument based on the assumption that this theory is the ideological background for choosing the land for heian-kyo , which was built in the late eighth century .moreover , the association of mountain , river , road and lake , as allegedly done well into the heian-kyo , has been claimed since the edo period , which became the general interpretation later in the meiji period .in fact , even though a city prior to the edo period would have been designed to match the shijin-so-o topography , it is very unlikely that the four gods were mountain , river , road and lake .for example , in the imperial rescript , when building the capital , heijo-kyo is described as follows :right now , the place of heijo is in accordance with the painting of four beasts ; three mountains assuage things , and turtle augury tells the same . 'the phrase ' accordance with the painting of four beasts ' here means shijin-so-o topography , which confirms that during the nara period heijo-kyo was considered to be the place having shijin-so-o topography .the location of heijo-kyo doesn 't apply to a mountain , river , road and lake as described for heian-kyo .however , as long as it is associated with shijin-so-o topography it is likely that another interpretation would have been accepted during the nara period .shirin saiyo-sho commentary in the late kamakura period mentions that ' the central mountains are related to genbu , and the people , panoply and oven are related to suzaku ... , ' which shows that suzaku was associated with ' people , panoply and oven . 'moreover , " ryueihikan " mentions that ' winds of the edo castle merit the position of the world 's castle , and its land coincides with shijin-so-o topography ' .the author of " ryueihikan " , yamon kikuchi , considered that edo castle was built on the land coinciding with shijin-so-o topography .but if applying the theory that ' four gods = mountain , river , road and lake ' , then tokyo bay , which is likely to be suzaku ( god said to rule over the southern heavens ) , spreads from east to south-by-southeast , and koshu-kaido road , which is likely to be byakko ( god said to rule over the western heavens ) , only stretches to the west no matter how you see them in their favor . "it is far-fetched to say that such geography matches the theory of ' four gods = mountain , river , road and lake . 'furthermore , the interpretation that himeji castle , fukuyama castle ( bingo-no-kuni ) or kumamoto castle matches the shijin-so-o topography of ' mountain , river , road and lake ' theory emerged later .as for nagoya castle , " kinjo-onko-roku records " mentions that ' your great castle has roads open to four directions , and people gather from all over the world ; like the world 's castle , it places chokepoints at about 40 kilometers ; it has mountains in the east , the sea in the south , kiso-gawa river in the northwest , and in between it installs strategic stops at a distance of about 140 kilometers ( omission ) ; lying ahead , a fort on mt . yagoto in the east , saya and the armed camp in kiyosu in the west ( omission ) ; with the castle , camps and walls , these indicate the key castle of shijin-so-o topography . 'the shijin-so-o topography described in " kinjo-onko-roku records " is not ' mountain , river , road and lake , ' either .there is no concept of certain fortune on a certain direction in the feng shui of ancient china , so it is an original japanese concept to abhor kimon ( the direction of northeast , called an ogre gate ) and urakimon ( the direction of southwest which is the opposite side of kimon ) .in this sense , one must doubt the theory expressed in " kamadoyama kyuki histroy book " that dazaifu tenmangu shrine was made based on feng shui according to the description that kamado-jinja shrine was made to protect kimon of dazaifu tenmangu shrine at the time of its construction .this is how the interpretation of shijin-so-o topography has changed from ancient times to the early modern times , and it is believed to be unique and different from the feng shui of ancient china .grand sumo - the four tassels with different colors above the sumo ring were relics of four pillars that originally held up the roof of kataya , indicating the four gods .emperor uda ( june 14 , 867 - september 8 , 931 ) , the fifty-ninth japanese emperor , was in power from december 9 , 887 to august 8 , 897 .the last name is sadami .emperor uda was the seventh prince of emperor koko .his mother was empress dowager hanshi-joo , who was the daughter of emperor kammu 's son , imperial prince nakano .although he once left the imperial family and was granted the surname of genji and called minamoto no sadami , he returned to the imperial family on august 29 , 887 with the help of kampaku , chief adviser to the emperor , fujiwara no mototsune , and became a prince on august 30 , 888 .this is strongly related to the fact that emperor uda was the adopted son of naishi no tsukasa fujiwara no yoshiko , who was mototsune 's half-sister .he became emperor on november 21 , the day emperor koko passed away due to ill health .the first child , imperial prince atsugimi ( later called emperor daigo ) , was the son of nyogo ( empress dowager zo ) , fujiwara no inshi ( taneko ) .fujiwara no inshi was one of the wives of emperor uda when he was young , and was a daughter of naidaijin fujiwara no takafuji .the nyogo were fujiwara no inshi , fujiwara no onshi ( yoshiko ) , tachibana no gishi ( noriko ) , sugawara no enshi ( hiroko ) and tachibana no boshi ( fusako ) .fujiwara no onshi ( yoshiko ) was mototsune 's daughter and became one of the emperor uda 's wives after his enthronement .after nyogo fujiwara no inshi died of illness , imperial prince atsugimi was adopted and she became the prince 's wife when emperor daigo was enthroned .because she lived in higashi-shichijo-no-miya during the last part of her life , she was also called higashi-shichijo-ko or shichijo-ko .shinjaku-hosshinno was the son of tachibana no gishi ( noriko ) , whose wife was the daughter of sugawara no michizane ; the name became apparent years later , when sugawara no michizane had a false charge brought against him .sugawara no enshi ( hiroko ) was a daughter of sugawara no michizane .there are many princes and princesses .most of emperor uda 's grandchildren were granted the surname genji and left the imperial family .the genji clan , which originated from the emperor uda family , is called uda-genji ; those who came from the genji group of fujiwara no inshi 's daughter , imperial prince atsumi , had the most power .minamoto no masanobu , imperial prince atsumi 's son , became sadaijin ; his daughter , minamoto no rinshi , was a wife of fujiwara no michinaga and mother of emperor ichijo chugu fujiwara no shoshi and kampaku fujiwara no yorimichi .the lords of the imperial palace who kept their positions were the ayanokoji family and the sasaki clan , who were descendents of the masanobu , who had originally moved to ohmi and were indigenized and gave themselves the name sasaki .genealogythe emperor appointed fujiwara no tokihira and sugawara no michizane to positions of trust ( kampyo-no-chi ) .the construction of the ninna-ji temple was ordered by emperor uda in 888 .the imperial throne was passed to emperor daigo , and later emperor uda became a high priest at ninna-ji temple .in the old days it was believed that emperor uda came to power due to his strict buddhist belief ; however , one recent theory says the reason was that dominant political control had been taken away from the fujiwara clan , or that it was done to stop the complaints from the royal families after emperor uda came into power by coming back to the imperial family , although he had become an allegiant ( as indicated by the retired emperor yozei in his remark in " okagami ( the great mirror ) , " which is described below ) .emperor uda mentioned in " kampyo-goyuikai " / " kampyo-no-goyuikai ( a group of precepts for governing ) " that he was greatly shocked by the death of udaijin , minamoto no yoshiari , which could have been one of the reasons he left the throne .on the other hand , the relationship with the retired emperor yozei was tense .according to an anecdotal story in " okagami ( the great mirror ) , " the retired emperor yozei said that emperor uda used to serve him . it is also said to have been a big headache for the retired emperor uda as emperor yozei had tried to restore his government .according to the " chousyu-ki " ( an article of june 7 , 1135 ) written during the hoei period , when the retired emperor yozei had tried to enter the palace , emperor uda forbade the retired emperor yozei from entering the palace without his permission ; however , later on emperor uda tried to enter the palace when the shotai-no-hen / shotai incident happened , and he tried to ask emperor daigo to stop sugawara no michizane 's degradation , but could not do so because of the regulation that he himself had made .this was an example of a member of the imperial family who abdicated and then returned and became the emperor because there was no one to succeed the enthronement ; it is said that the event of emperor uda 's enthronement could have been set up by fujiwara no yoshiko and mototsune , although imperial prince motoyoshi was still alive .a power struggle occurred after the young emperor uda was enthroned , when he and yoshitsune , who wanted control over the emperor , fought against each other in the " ako affair . "although the affair was settled by emperor 's concession , the emperor was smarter than mototsune believed he was , and he changed the government into the " shinse " style ; for example , he appointed sugawara no michizane to a position of trust .the emperor uda wrote " kampyo-goyuikai " / " kampyo-no-goyuikai ( a group of precepts for governing ) " and " kampyo-gyoki ( emperor uda 's diary ) . "it is said that the emperor uda took actual control of the government while emperor daigo remained sick in his last years .some people said that " engi-tenryaku-no-chi , " which was supposed to be governed well by emperor daigo and emperor murakami , should be called " kampyo-no-chi , " since the actual politics were based on emperor uda 's ( priest in a high position ) style .there was a big waka ( japanese poetry ) ceremony called " teiji-in uta-awase , " which was held after emperor uda came to power , thus representing the great influence of the kokufu bunka ( japan 's original national culture ) .it is said that the name of emperor uda came from the place where he abdicated ( tsuigo is sometimes considered to be a type of posthumous name , but strictly speaking these are two different names ) ; however , he spent most of the time at ninna-ji temple omuro , teijino-in and rokujo-in ( though another theory says the reason was that emperor uda spent his childhood at uda-in , which was the house of his father , emperor koko , when he was the imperial prince ) .he was also called kampyo-hoo , teijinoin and dajo-emperor suzakuin .ninnakampyothe imperial mausoleum is located at ouchiyama no misasagi , in uda-no-tani , narutaki , ukyo-ku , kyoto city .all the emperors are enshrined in koreiden , one of the kyuchu-sanden ( three shrines of the imperial court ) .the sumitomo family is the founding family of sumitomo zaibatsu .origin of the sumitomo family : earliest ancestor , progenitor , and business founderearliest ancestor of the sumitomo familythe surname of sumitomo originates from kotaro ( tadashige ) , the twenty-second-generation descendant of takamochi-oh , a great grandson of emperor kanmu , who took the surname " sumitomo " after the surname and given name of his father , masami hirauchi tomosada , who lived at the end of the sengoku period ; and kotaro served shogun muromachi and was appointed as the bichumori guard .the ancestors of the sumitomo family , who were sengoku samurai and descendants of heike , lived during the tumultuous period of japanese history known as the sengoku period ( period of warring states ) , when warriors fought each other in order to expand their lands .the " earliest ancestor , " tadashige sumitomo , who served shogun muromachi , had a son called yorisada who served yoshiharu ashikaga , and yorisada 's son sadanobu called himself osakabe-sho .moreover , sadanobu 's son sadashige served yoshitada imagawa ( the grandfather of yoshimoto imagawa ) . after the imagawa clan was destroyed during nobusada 's lifetime , sadashige 's son served kiyohide nakagawa in settsu , calling himself the guardian of irie tosanokami . he was known as one of the " sixteen horses of nakagawa " , but died during the battle of ozaki .then , irie tosanokami guard ( nobusada ) ' s son masatoshi served the shibata clan in echizen-no-kuni , called himself the wakasamori guard ; he was stationed in echizen-maruoka-jo castle but died in hokujo-jo castle together with katsuie shibata .masatoshi 's son nagamichi was employed by hideyasu yuki , who was a son of ieyasu tokugawa and was adopted as a son-in-law by the yuki family , thus ending the history of the sumitomo as a samurai family .nagamichi , who might have felt the severity and heartlessness of the ups and downs of the society of samurai families ( although that was the way of sengoku ) , ordered his children to leave the world of samurai families .the first generation , masatomo , foundation of " fujiya "nagamichi 's second son , masatomo sumitomo , who had inherited the family estate instead of his elder brother kobe , was born during the tensho era , studied under giyuishonin-kugen ( the founder of the nehan-shu sect ) and became a buddhist who called himself " monjuin kuzen . "masatomo , who was considered the omniscient successor of the nehan-shu sect , returned to secular life after the nehan-shu sect was absorbed into the tendai-shu sect during the kanei era and opened " fujiya , " a business dealing with books and pharmaceuticals in rakuchu ( called himself kakyu ) , and started a hardworking life .this marked the beginning of the sumitomo family as merchants .masatomo wrote instructions pertaining to business in " monjuin 's directions , " which remains the prototype for company codes in each company of the sumitomo group to the present day .the founder of a family and founder of the sumitomo family business , the foundation of senokuin the sumitomo family there are two distinctions : the " founder of a family " in the sumitomo family , and the " founder of a business " of the sumitomo family .masatomo sumitomo ( the founder of a family ) , who was called kakyu , had one son and one daughter : the son seii inherited " fujiya " ; the daughter .riemon soga , who was the husband of kakyu 's elder sister and a dealer in copper who believed in the nehan-shu sect and was a buddhist parishioner of ku-zen ( masatomo ) , gave masatomo material and mental support when masatomo returned to the secular life and opened " fujiya . "the eldest son of riemon soga ( the founder of a business ) , riemon tomomochi ( tomomochi sumitomo ) was adopted by the sumitomo family , which turned out to be an encounter of the sumitomo family with copper .he is the ninth generation of tadashige .thereafter , the sumitomo family lived in osaka and ran a business as copper merchants for generations using the name " senoku . "nanban-fuki , a method of refining copperthe sumitomo family is closely connected with copper refining , which began in the year 19 of tensho when riemon learned the refining method used to separate silver from crude copper , which was called the " nanban-fuki copper refining method " by hakusui of minjin ( from min ) , who had come to senshu-sakaiura .at that time it wasn 't known in japan that gold , silver and the like were contained in crude copper , nor was the refining technique for separating gold and silver known .riemon learned from hakusui of minjin the refining method and kept it secret , and thanks to the nanban-fuki copper refining method the sumitomo family gained enormous profit by extracting silver from crude copper .the besshidozan copper mineexcavation at the besshidozan copper mine in iyo was started in the 4th year of genroku , which was during the lifetime of tomoyoshi sumitomo , a grandchild of riemon tomomochi sumitomo .this developed into a mine that boasted the world 's greatest copper production , supporting japan as an important export item and serving as the major sumitomo business for approximately 280 years .the foundation of today 's sumitomo family , or the starting point of sumitomo zaibatsu , can be said to have been built by the besshidozan copper mine that tomoyoshi sumitomo developed ; and in fact , in the history of the sumitomo family , the fourth-generation kichizaemon tomoyoshi is considered to be the " restorer of the sumitomo family . "during the meiji era the sumitomo family was engaged in cultural enterprises , and the fifteenth-generation kichizaemon tomoito sumitomo donated the building that would become the osaka prefectural nakanoshima library .tomoito 's son , the sixteenth-generation kichizaemon tomonari sumitomo , was also a araragi-ha poet and was on close terms with mokichi saito and jun kawada ( who was also an executive at the sumitomo main office ) .incidentally , it was from the third-generation head of the sumitomo family , tomonobu sumitomo ( son of tomomochi ) , that the heads of the sumitomo family began calling themselves " kichizaemon . "the sumitomo family in sumitomo zaibatsuthe sumitomo family in sumitomo zaibatsu , specifically since tomoito sumitomo , took the position , " ( he ) reigns but does not govern . "all the duties of the successive kichizaemon as president of the zaibatsu ( main company ) are the repository of trust in the head of the directors of the main sumitomo company ( sumitomo limited partnership corporation ) ; therefore , the successive kichizaemon did not give any specific orders to the individual businesses .additionally , although kanichi and moto , who were brothers of the sixteenth-generation kichizaemon tomonari , were stockholders of the sumitomo main company , they were never named as executives of the main company or any of its subsidiary companies .in this respect the sumitomo family can be said to be in contrast with the mitsui and iwasaki families .this tendency has in fact existed since the edo period ( there were many cases where family heads were not engaged in management because they were in infancy or in poor health , or for other reasons , and consequently the so-called " ohbanto " would control the business ) .since the meiji era , when the companies act was established on one hand while , on the other hand , tomoito sumitomo ( who had no experience as a businessman since he was from the miyatake family of old court nobility ) became the family head , this tendency became more prominent .however , this does not mean there was any kind of tension between the zaibatsu family and executives of the zaibatsu main company or the subsidiary companies , as the mitsui zaibatsu had .as symbolized by the fact that kichizaemon was called " kacho-sama , " extremely high respect was accorded to the kichizaemon , from the high-ranking position of head of the directors down to the rank and file , and the successive kichizaemon elevated the sumitomo name through the cultural enterprise on one hand while on the other hand trying to raise the corporate morale as the family head and president of the zaibatsu main company .designation of the zaibatsu familyin november 1947 , in an effort to disperse the power to control business by the zaibatsu family and to break up the human relationships , the zaibatsu family was designated and " zaibatsu douzoku shihairyoku haijo hou ' 48 [ law for the termination of zaibatsu family control ] was established .the holding company liquidation commission , in accordance with the order by the forces of the allied occupation , selected the standards by which to determine the scope of the zaibatsu family as follows :ancestry within the third degree using the surnames of the zaibatsu family and their families ( excluding by marriage )one million yen or more as the total of securities , cash , deposits and savings .the established minimums were 500 tsubo ( approx . 1,600 square meters ) in houses , 2,000 tsubo ( approx . 6,500 square meters ) in housing land , and 50 cho ( approx . 120 acres ) of agricultural and / or forest land .a stockholder who would have a stake of 10 % or more of stocks issued by the company in question .the power to control the business or influence managementaccording to the above-mentioned standards , in february 1947 the following people among the sumitomo family were designated as the zaibatsu family :the sixteenth-generation , tomonari sumitomokanichi sumitomoyoshiteru sumitomomoto sumitomorelatives and marriages of the sumitomo familyhereinafter the sumitomo family since the meiji era , as well as their relatives and marriages , will be described .at the beginning of the meiji era , the sumitomo enterprise was run by kichizaemon tomochika ( the twelfth-generation kichizaemon ) and his son kichizaemon tomotada ( the thirteenth-generation kichizaemon ) . misfortune struck the sumitomo family , however , with the passing of their male heirs when tomochika and then tomotada died in 1890 .at that time the sorinin of the sumitomo family , saihei hirose , and the manager of the osaka main office , teigo iba , decided that tomochika 's wife toku would succeed to the name of the fourteenth-generation kichizaemon on one hand and that takamaro tokudaiji , from the seiga family , would be adopted as son-in-law to marry tomotada 's younger sister masu , whereby the bloodline of the sumitomo family could be successfully maintained .takamaro tokudaiji became the fifteenth-generation kichizaemon tomoito sumitomo , as a brother of sanetsune tokudaiji and kinmochi saionji .in fact , during the edo period the imperial bloodline of the emperor higashiyama was adopted by the tokudaiji family of the seiga family , and therefore the sumitomo family was entitled to the status of baron because the fifteenth-generation kichizaemon tomoito was exchanged to the imperial bloodline of the early-modern history when traced back according to the male line .( family line according to male line : higashiyama emperor - kanin-no-miya imperial prince naohito - sukehira takatsukasa - masahiro takatsukasa - masamichi takatsukasa - kinito tokudaiji - tomoito sumitomo )tomoito sumitomo and his wife masu , who was tomochika 's eldest daughter , had four sons ( the third son died while still a child ) and one daughter .however , since the eldest son , kanichi , was disinherited , the second son , atsushi , became head of the sumitomo family , adopting the name kichizaemon tomonari to become the sixteenth-generation kichizaemon .kichizaemon tomonari sumitomo married haruko , a second daughter of the duke hachiro saionji , the former togu-shoku goyo-gakari ( kinmochi saionji 's daughter 's husband , the eighth son of the duke motonori mori , a feudal lord of old nagato-no-kuni , of the domain of yamaguchi ( domain of choshu ) ) .tomonari and haruko , as husband and wife , had no sons but had two daughters ; the first daughter , kuniko , married ikumi ( a science faculty professor at tokyo university ) , who was the first son of yukisada sasaki , a former marquess who had served in the position of the former isejingu daiguji .the former marquess yukisada sasaki , an authority on kokushi ( national history ) , was appointed as head of koten kokyujo and president of kokugakuin university in 1942 , and then served as the president of kokushi-henshu-in , guji of tokyo daijingu in 1946 and daiguji of ise jingu in 1951 .yukisada 's grandfather takayuki sasaki was privy councilor and a head of education for harunomiya ( taisho emperor ) .on the other hand , tomonari and haruko 's second daughter hiroko married naoyuki ( mitsui fudosan co . , ltd . ) , the second son of masao anzai , who was formerly the president of showa denko k.k.naoyuki 's elder brother , in other words masao 's first son takayuki anzai ( the president of the former showa engineering co . , ltd . ) , married emiko , who was the second daughter of hidezaburo shoda , who was the president of the former nisshin seifun group inc . ( the head office of which is now nisshin seifun group inc . ) .because emiko 's elder sister , or shoda 's first daughter , is michiko ( of the imperial family ) , the sumitomo family is related by marriage to the imperial family through the anzai and shoda families .moreover , because the person who married naoyuki anzai 's younger sister kimiko was kensuke hotta ( sumitomo bank ) , the first son of shozo hotta , who was sodanyaku of sumitomo bank , shozo hotta , who was the former iincho of the sumitomo family council after shigeru okahashi became related by keibatsu , there was a keibatsu blood connection to the sumitomo family through the sodanyaku of sumitomo bank , at the soriji rank .hachiro saionji 's third son , fujio saionji , married the eldest daughter of yoshisuke ayukawa and became the president of nissan kogyo k.k. , a subsidiary company of the nissan konzern company group .kinkazu saionji , who was a former member of the house of councilors and worked to improve ties between china and japan , is the eldest son of hachiro saionji and the eldest brother of haruko and fujio .tomonari sumitomo 's elder sister takashi married tadateru , the third son of viscount tadabumi tori , who was the feudal lord of the domain of the former mibu ( 30,000 koku ) ; consequently , tadateru changed his name to tadateru sumitomo through his adoption as a son-in-law by the sumitomo family .tomonari sumitomo 's younger brother , moto sumitomo , married sueko , the seventh daughter of earl tadaie sakai , who was the feudal lord of the domain of the former obama ( 14,000 koku ) .sueko 's elder sister , kaeko , married the former earl yorihiro matsudaira ( riji of hongo gakuen ) , who was the descendant of the feudal lord of the domain of the former takamatsu .sueko 's elder sister , saeko , married a grandchild of yataro iwasaki , the founder of mitsubishi zaibatsu , and her daughter yuriko ( niece of sueko ) married kiyotaka chinzei ( professor emeritus at kyoto university ) , who was included on a list of important figures as a doctor ( science ) of paleontology .yuriko 's elder brother and a nephew of sueko , yasuhide iwasaki ( the great-grandchild of yataro and a professor emeritus at kumamoto university ) was , like chinzei , a paleontologist and a doctor of science .tomonari 's elder brother , kanichi sumitomo , was born on may 23 , 1896 .as mentioned above , since he devoted himself to painting when he was young , he lost his right to inheritance , and thereafter he lived as a painter and art collector and was on close terms with ryusei kishida .nearly all the chinese calligraphy and paintings in the possession of senoku-hakuko-kan are from kanichi 's collection .the tearoom of " murakami-tei , " which is designated as an important building of the kamakura city landscape , was transferred from kanichi 's house in kamakura .kanichi and his wife , a daughter of munemitsu minagawa , had four sons and two daughters .their eldest son , tsutomu sumitomo , served as president of the former sumitomo business consulting and sumitomo australia development .yoko , the wife of tsutomu sumitomo 's eldest son susumu ( nec corporation ) , is the second daughter of tokuro iwase , who is president of toso sangyo co . ltd .tokuro iwase 's father , tokusaburo , was president of the former toyo soda manufacturing co . , ltd .the eldest daughter of tokuro iwase married kenzaburo , who was adopted by the eleventh-generation shichi-zaemon mogi , a member of the kikkoman ( corporation ) family .meanwhile , tsutomu sumitomo 's younger sister fumiko married yoshio miwa , president of the former mitsuwa soap corporation , and yoshio 's younger sister satoko married saheiji mogi , the tenth president of the former kikkoman corporation .as a result , the family of kanichi sumitomo , who was a brother of the kichizaemon , was related to the mogi family by marriage twice over .tsutomu sumitomo 's younger brother masaru married momoe , a daughter of hachiro asano , the president of the former kanto denko .hachiro asano is the third son of souichiro asano , who was the second-generation sosui of asano zaibatsu .the second-generation souichiro 's wife , chiyoko , is a daughter of taisuke itagaki , a politician who led jiyu minken undo , the democratic rights campaign .the family head 's younger brother moto was born on january 1 , 1912 .he graduated from the kyoto university department of physics in 1936 , and started working for sumitomo metal industries , ltd . , in 1946 .he became the research chief of the technical department of seikosho , the technical manager of seikousho , the deputy head of seikousho for tomonari and a research manager at the same time ; subsequently , he was the vice head of chuo gijutsu kenkyusho , chuo technical , and then became the torishimariyaku head of chuo gijutsu kenkyusho , chuo technical laboratory , in november 1962 , became jomu , and then took the position of senmu in november 1970 , sodanyaku and chairman of sumitomo precision products co . , ltd. in november 1972 .moto sumitomo 's eldest son , yoshio sumitomo , is also a doctor of engineering , having graduated from the osaka university graduate school 's doctoral course in basic engineering ; however , since his uncle , family head kichizaemon sumitomo , had no legitimate son to be an heir , yoshio was adopted by the family head kichizaemon .as mentioned above , the sumitomo family had a close keibatsu blood connection with former nobility over the two generations , starting with the previous generation .speaking of the connection with the former noble , in addition to the descendant of kanichi , the elder brother of the family head kichizaemon , mitsuko , who was the wife of the fourth child toru , was a daughter of the former duke hiromichi takatsukasa .the takatsukasa family is the highest-ranking regent family of all the court noble families , and has a close connection with the tokudaiji and saionji families .for example , kinto tokudaiji , the father of the family head ( two generations ago ) tomoito sumitomo , duke kinmochi saionji and duke sanetsune tokudaiji , who was the former grand chamberlain , was adopted from the takatsukasa family by the tokudaiji family .moreover , as sanetsune tokudaiji 's eldest daughter junko married hiromichi takatsukasa ( an army major-general and the grand chamberlain ) , the father of nobusuke takatsukasa , the takatsukasa and tokudaiji families have a finely meshed pattern of strong blood connections .as mentioned above , the sumitomo family has a family line with a close keibatsu , keibatsu blood connection with former nobles , particularly the highest-ranking sekke--the seiga family--and if the sumitomo family is the western yokozuna among the old zaibatsu , the sumitomo family also has a close connection with the mitsui family , the eastern yokozuna .in the naramitsu family , the younger sister of masu was the wife of motoito sumitomo , married takayasu mitsui ( morinosuke ) , who was the president of the former mitsui & co . , ltd . , and the eighth-generation family head of the " mitsui-nagasakacho family , " which was one of the eleven families of mitsui .it is said that when naramitsu married into the mitsui family , seven freight cars were hired to send wedding dresses from osaka to tokyo .moreover , since takayasu mitsui 's eldest son takaatsu ( the torishimariyaku of mitsui & co . , ltd . ) married reiko , who was younger sister of hachiroemon mitsui , the tenth-generation hokke , being the mitsui soryo-ke family and heir , the keibatsu , keibatsu blood connection between the sumitomo and mitsui families is not only a simple bond between one family and another family but is also a genuine connection directly connecting the honke and soryo-ke families and heirs .however , the connection with the mitsui family is not only as mentioned above .tomoko , who was the third daughter of duke sanetsune tokudaiji , who is the elder brother of the former generation of kichizaemon , married koju mitsui of the mitsui-muromachi family ; and because tsuruko , who was the eldest daughter of the former baron norimaro tokudaiji , who was the third son of sanetsune and started the branch family , that is , the granddaughter of sanetsune married takanao mitsui of the mitsui-shinmachi family , which means honke of the sumitomo family and honke of the mitsui family have quadruple or quintuple keibatsu , keibatsu blood connections .moreover , the former viscount tadakazu tori , who was the elder brother of tadateru--a husband of the elder sister of the head of family kichizaemon--married hiroko , who was the eldest daughter of hachiro-jiro , the eighth-generation mitsui-minami family .the sumitomo family has extensive connections by marriage with former nobles , particularly with the above-mentioned court noble families , as well as with five of the eleven mitsui families ( including the mitsui soryo-ke family and the heir ) ; namely , the hokke , nagasakacho , muromachi , minami , and shinmachi families .shido-saievery year on april 25 , presidents , chairpersons and sodanyaku of direct affiliates of the sumitomo group gather to attend the " shido-sai " held in " ariyoshi-en , " which was historically a sumitomo-ke bettei in shishigadani in kyoto higashiyama , where " gozan-no-okuribi " is performed .there is a small shrine called " hosendo " in a corner of ariyoshi-en , which covers an area of approximately 9,900 square meters .the year 1940 was the one in which the celebration of the 2,600th anniversary of the founding of the japanese nation was held , but this year was also the 250th anniversary of the opening of the besshidozan copper mine ; and to enshrine the souls of the deceased successive sumitomo family heads and the deceased executive officers of the old sumitomo honsha this shrine was designed by eikichi hasebe and built as a refined space where the tablets of the above-mentioned deceased people are enshrined .the people who are allowed to attend " shido-sai " are limited to those who are related to the sumitomo family and members of " hakusui-kai , " which is a group for the presidents of direct affiliates of the sumitomo group and graduates of hakusui-kai ( former presidents ) .that is , " shido-sai " is a day on which the family head of the sumitomo family and the highest-ranking executive officers such as presidents , chairpersons and sodanyaku of direct affiliates of the sumitomo group gather once a year for the " memorial service for the deceased . "incidentally , april 25 is the death day of riemon soga , the " founder of business . "each year shido-sai is organized by a company that is a member of " hakusui-kai , " the order being established by rotation .transition of the houses of the sumitomo familyold sumitomo-ke unagidani-betteiold sumitomo-ke ususan-hontei ( keitaku-en )old sumitomo-ke sumiyoshi-hontei ( sumiyoshi-mura , hyogo prefecture )old sumitomo-ke kinugasa-bettei ( st. josef shudoin monno-ie , hermitage , a registered tangible cultural property )old sumitomo-ke shikagaya-bettei ( ariyoshi-en )old sumitomo-ke matano-bettei ( national important cultural properties )old sumitomo-ke nasu-betteiold sumitomo-ke azabu-betteiold sumitomo-ke surugadai-betteiold sumitomo-kaikan , izumi garden tower , senoku-hakuko-bunkanold sumitomo-ke suma-bettei ( suma kaihin koen park )amanohashidate is a scenic spot in miyazu bay , near miyazu city in kyoto prefecture .amanohashidate is a sand spit ( geologically , a sand bar ) 3.2km long ( daitenkyo , shotenkyo ) , lined with about 7,000 pine trees , and ranging in width from 20m to 170m at its base .it stretches from miyazu bay to the aso sea .miyazu bay opens into the aso sea via monju-no-kirido and monju-no-suiro .the name can also refer to the area including kasamatsu park , which has a view of amanohashidate .daitenkyo and shotenkyo are connected by a drawbridge ( in the picture on the right , between the land in the foreground and the sand spit ) , below which tour boats and other small boats pass .it got its name from the fact that if you look at it upside-down , it looks like a bridge across the sky .the name came from people looking through their legs from kasamatsu park on the north side , a view that is traditionally considered very beautiful ( the view from kasamatsu park is also called a " slanted number 1 " ) .the view from the south side ( and that from vantage point ) , called " flying dragon " ( hiryukan .because it looks like a dragon climbing into the sky ) , is also popular , drawing just as many tourists as the north side .there are other vantage points : the view from the east side is called sesshukan (from " amanohashidate-zu " by sesshu , shown at left ) ; and the view from the west is called " ichijikan " (because it looks like the kanji character for 1 , or ichi ) .since it has been famous from ancient times , examples can be found in literature , such as the poem by koshikibu no naishi in the hyakunin-isshu , " by mt . oe the road to ikuno is long , i have not yet seen amanohashidate " ; and in the tango no kuni fudoki it is written that izanagi had a ladder to climb to heaven , but it fell over while he was sleeping and became amanohashidate .since the edo period it has been counted as one of japan 's three scenic views , along with matsushima ( current miyagi prefecture ) and miyajima ( current hiroshima prefecture ) .on november 22 , 1952 , it was designated by the national government as a place of special scenic beauty , and has also been selected as one of the top 100 white sand beaches and green pine groves of japan ( hakushaseisho hyakusen ) .although it was designated a part of the wakasa bay quasi-national park on june 1 , 1955 , it indepedently became tango-amanohashidate-oeyama quasi-national park on august 3 , 2007 .in 2007 it was selected as one of japan 's top 100 geological features ( chishitsu hyakusen ) .kyoto prefecture and miyazu city have made suggestions to the agency for cultural affairs as candidate for the tentative ( unesco ) world heritage site list , and named their suggestion " amanohashidate : the origin of japan 's cultural scenery " .airosaka international airport ( itami ) - tajima airfield ( japan air commuter co . , ltd . )connections to japan airlines corporation 's flights to tokyo at osaka international airportzentan bus airport shuttle from kounotori tajima airport to toyooka station ( hyogo prefecture )take kitakinki tango railway from there and get off at amanohashidate station .about 60 minutes by car from kounotori tajima airport ( or from downtown toyooka )ｒailｗayget off the kitakinki tango railway miyazu line at amanohashidate station .about 2 hours from kyoto station via jr non-stop expressa short walk from amanohashidate station to the southern end of amanohashidateto get to kasamatsu park on the north side , take the tango kairiku kotsu bus or tour boat to ichinomiya and walk toward fuchu station .from there , get on the amanohashidate cable railway , and then walk from kasamatsu station .carfrom kyotovia trans-kyoto expressway , tamba interchange to national route 27 , ayabe ankokuji interchange to trans-kyoto expressway , miyazu amanohashidate interchange to national route 178 , to kyoto prefectural route 2 , to amanohashidatefrom osakavia chugoku expressway , yoshida junction to maizuru wakasa expressway , ayabe junction to trans-kyoto expressway , miyazu amanohashidate ic to national route 176 , to kyoto prefectural route 2 , to amanohashidateamanohashidate has shrunk in recent years due to erosion , and is in danger of disappearing .this is because dams were built on the rivers after the war , reducing the amount of sediment carried from the mountains to the sea , and destroying the balance of sediment deposits and erosion on amanohashidate .to prevent further erosion , the administration has installed many small erosion barriers on the sand bar in an attempt to stop the sand from washing away ( in the picture from the south ( hiryukan ) , it is the part on the right where the beach is serrated ) .at one time the trees were blighted by pine weevils , and were in danger of being wiped out .since then a pest eradication program has been implemented and the problem is currently in abatement .the story of amanohashidate : its culture , history , and preservation - yuichi iwagaki ( july 2007 , gihodo shuppan ) isbn 978-4-7655-1721-8muromachi bakufu was a samurai government established by takauji ashikaga .it was japan 's second bakufu government , following the kamakura bakufu .the name ' muromachi ' was derived from the muromachi-dono , which was built by yoshimitsu ashikaga , the third ashikaga shogun , to serve as the public residence of the shogun ( commonly known as hana no gosho , this residence is located in what is now kamigyo ward , kyoto city ) .there are two views regarding the year of muromachi bakufu 's establishment--in november 1336 , when the administrative policies of bakufu were set up ( being clearly indicated as kenmu shikimoku ) , or in 1338 , when takauji ashikaga was assigned as seii taishogun ( literally , " great general who subdues the barbarians " ) by emperor komyo of jimyoin-to faction ( 持明院統 ) ; however , the former view is more convincing .regarding the time when the bakufu ended , it virtually ended in 1573 when the fifteenth shogun , yoshiaki ashikaga , was banished from kyoto by nobunaga oda .the period of slightly more than 240 years between the beginning and the end is called the muromachi period .furthermore , the period until the unification of hokucho and nancho is called the period of the northern and southern courts , and the period after the onin war ( 1467 ) or the meio incident ( 1493 ) is called the age of civil war ( japan ) .because procedures for the removal of seii taishogun were not implemented even after yoshiaki ashikaga 's banishment from kyoto , he was still treated as a shogun by the powers opposed to nobunaga ." kugyo-bunin " treated yoshiaki as a shogun until february 9 1588 , when he followed hideyoshi toyotomi , chief adviser to the emperor , and visited the imperial palace , vowed loyalty to hideyoshi and was granted status as ju-sangu .also , according to the official opinion of the government at the time , from the end of the meiji period until defeat in world war ii , nancho ( japan ) was regarded as the legitimate imperial line , and this age was referred to as the ' period of the northern and southern courts ( japan ) ' ; because of such a view , the first shogun takauji , the second shogun yoshiakira ashikaga and the third shogun yoshimitsu ashikaga were not acknowledged as official shoguns ( based on imperial history ) .the staff organization of muromachi bakufu is more or less adapted from the organization of kamakura bakufu .as for law , takauji enacted kenmu shikimoku as a basic law ( in 1336 ) .as a detailed law , goseibai-shikimoku ( joe-shikimoku ) of the kamakura period was applied , and when necessary an additional law called ' kenmu-irai-tsuika ' was issued to supplement the above .government during the initial period was unstable , partly because nancho still existed .also , a government structure was assigned with the shogun at the top , along with samurai-dokoro , government office , monchu-jo , hyojo-shu , hikitsuke-shu as the control with the role of supporting the shogun .muromachi bakufu was a united government of shugo daimyos , and the control originating from the chamberlain position of the ashikaga clan did not have the actual power that the regents of kamakura bakufu had ; consequently , government by bakufu was in principle conducted through a council system .the major shugo daimyos referred to as sankan--the hosokawa clan , shiba clan and hatakeyama clan--assumed the position of control and supported the shogun , while the akamatsu clan , isshiki clan , yamana clan and kyogoku clan , as shishiki , assumed by turns the position of shoshi , the chief of samurai-dokoro .major posts of the bakufu and shugos governing several lands were held by the ashikaga family such as the hosokawa clan , shiba clan , yamana clan , isshiki clan , hatakeyama clan , shibukawa clan , imagawa clan , uesugi clan ( cognate ) , etc .also , hoko-shu was formed as the military power directly under the control of the shogun .successive shoguns : a list of ashikaga shogunsthe collapse of the public ownership system of manors = transfer to the system of ownership by shugo daimyos and the development of a monetary economy are part of the characteristics of muromachi bakufu .in the kamakura period , individual gokenin directly paid homage to the shogun ( although there were exceptions such as being hired by a strong gokenin ) , and shugos were mere supervisors of gokenin within their lands .however , during the muromachi period the shugo daimyos directly hired samurais in their lands , who became their vassals , and exercised unified control over their lands ( since there are exceptions or differences by region , please refer to the item ' system of ownership by shugo daimyos ' for details ) .subsequently , even shugo daimyos with power exceeding that of shogun muromachi were born .against such circumstances , shogun muromachi hired samurais of various regions over the shugo daimyos ' heads , and formed ' hoko-shu ' as mentioned above , which not only strengthened the direct military power of the shogun but also deterred the control of shugo daimyos over their lands .however , while there were cases in which the bakufu subdued individual shugo daimyos , there was no case where a shugo daimyo and shogun muromachi were fully in conflict with each other .the shugo daimyos proceeded to exercise control over their lands by the authority that they were assigned to the position of shugo by bakufu .therefore , no matter how much they expanded their power , they could not afford to deny the authority of shogun muromachi .after all , if the authority of the shogun were to be eroded , so too would that of the shugo daimyo .there were two shoguns who were assassinated ( the sixth , yoshinori ashikaga , and the thirteenth , yoshiteru ashikaga ) .also , four shoguns who died in their place of exile ( the tenth , yoshitane ashikaga ; eleventh , yoshizumi ashikaga ; twelfth , yoshiharu ashikaga ; and fourteenth , yoshihide ashikaga ) .upon the occurrence of kanno no joran , takauji ashikaga established the kamakura government in kamakura as an organization to control 10 countries in the east .the position as chief of this organization was succeeded by the descendant of motouji ashikaga , a son of takauji , who served the position of kanto control ( 関東管領 ) .throughout the muromachi period , kamakura-kubo ( 鎌倉公方 ) was opposed to bakufu and also became gradually opposed to the uesugi clan , who held the position of kanto control .to compete with such power , bakufu directly hired strong local persons in the land of kanto and mutsu , as kyoto fuchi-shu .consequently , in the era of yoshinori ashikaga the fourth kamakura-kubo , mochiuji ashikaga , who raised the eikyo rebellion , was conquered and temporarily direct rule by the shogun was exercised but eventually failed ; subsequently , mochiuji 's son shigeuji ashikaga was made the new kamakura-kubo .however , shigeuji also raised the kyotoku rebellion and escaped to koga-jo castle , where he named himself koga-kubo ( 古河公方 ) , and as the uesugi clan split into the yamanouchi uesugi and ogigayatsu uesugi families , the kanto region was in a state of turbulence before the onin war started .bakufu refused to simply wait with its arms folded but instead sent the younger brother of the eighth shogun , yoshimasa ashikaga , masatomo ashikaga , to kanto ( horikoshi-kubo ( 堀越公方 ) ) .however , horikoshi-kubo was also defeated after masatomo 's death by moritoki ise ( soun hojo ) , a major vassal of the imagawa clan , and this ended in failure .also , koga-kubo , after splitting off oyumi-kubo ( 小弓公方 ) , was made a puppet of the go-hojo clan , who were descendants of moritoki .in kyushu , kyushu tandai , headquartered in hakata ( fukuoka city , fukuoka prefecture ) , was established .initially , sadayo imagawa ( ryoshun ) , who had been ordered to subdue nancho powers such as imperial prince kanenaga , assumed the position , but the bakufu feared that ryoshun would establish his own power in kyushu ; after ryoshun was dismissed , descendants of the shibukawa clan succeeded in the position .in the tohoku region oshu control ( 奥州管領 ) was established , which was abolished when two countries of ou became under the control of kamakura-fu , and during a certain period inamura-kubo ( 稲村公方 ) and sasagawa-kubo ( 篠川公方 ) were established .oshu tandai ( 奥州探題 ) was established during the era of yoshimitsu ashikaga , and iekane shiba was assigned .ushu tandai ( 羽州探題 ) split after the death of iekane , and the shiba clan of dewa became the mogami clan .upon the abasement of the shogun 's authority after the onin rebellion , sankan shishiki ( other than the hosokawa clan ) also fell , and when in the middle of the age of civil war the power of the hosokawa clan weakened , the various systems of muromachi bakufu became mere terms .meanwhile , the regional ruling classes called kokujin ( 国人 ) gained power .in the southern part of yamashiro province , where the yamashironokuni riot occurred , self-government ( in addition to regional ruling classes , farmers , etc . ) also participated .such kokujin powers were regrouped / merged and developed into strong warring lordships , which competed with each other and grew in power ; they replaced government by bakufu and gave rise to the trend of civil war that followed .the majority of the financial income of muromachi bakufu came from goryo-sho ( 御料所 ) , which was directly controlled by bakufu ; but often , during the war of the northern and southern courts , the goryo-sho became a target and were taken by the opposing nancho side , or were given away as rewards for one 's own army , and the scale of goryo-sho is considered to be smaller than that of kamakura bakufu or edo bakufu .additionally , tansen ( 段銭 ) and munabetsu-sen ( 棟別銭 ) , etc . , were charged .operating taxes , etc . , were collected from merchants in exchange for the special privileges and protection provided to them , and tsuryou ( 津料 ) was charged from various ports and sekisen ( tolls ) from barriers .furthermore , when a permanent right to charge yakusen ( 役銭 ) from doso ( 土倉 ) and sakaya ( 酒屋 ) in kyoto was allowed during the era of yoshimitsu ashikaga , yakusen were charged together with tansen , munabetsu-sen , etc . , by the doso appointed by bakufu , who were referred to as nosen-kata .nosen-kata were later also entrusted with clerical matters such as the safekeeping / bookkeeping of tax income , and such doso were referred to as kubo-okura ( 公方御倉 ) .furthermore , when yoshimitsu initiated trade between japan and ming , profit by chubunsen ( 抽分銭 ) also became the income of bakufu .due to the limited numbers of trade activities , they remained as income of a temporary nature , but it is said that there were cases where income from a single trade was as great as the other tax income of several years .other special income included reisen ( 礼銭 ) and buichisen ( 分一銭 ) .furthermore , since the latter half of the fifteenth century , action was taken to make the yamashiro province ( within kyoto ) a goryo-sho .waka is a fixed form of poem that has been created since jodai ( mainly the nara period ) .the people who compose waka are called kajin poets .appellationwaka is a name in contrast to the chinese poetry , and it is also called yamatouta ( 大和歌 ・ 倭歌 ) or just uta .in the nara period it was called waka ( 倭歌 ) or washi ( 倭詩 ) .in a broad sense , waka means choka ( long poem ) , tanka ( short poem ) , sedoka ( head-repeated poem ) , katauta ( half poem ) , and bussokusekika ( buddha 's footprint stone poem ) , but in a narrow sense it designates only tanka of 31 syllables .therefore , it is also called misohitomoji ( 31 syllables . )also , it is called yakumo , the name of which is based on the first word of the poem susanoo ( a deity in japanese mythology ) composed , and the poem is considered the first waka in japanese mythology : ' clouds ( yakumo ) , actively upwelling covered the eightfold fence.it makes the eightfold fence to have my new wife stay in the house.great eightfold fence . 'yakumo-no-michi ' means ' kado ( the art of waka poetry ) . 'just like ' yakumo-no-michi , ' ' shikishima-no-michi ( roads in japan ) ' means kado .shikishima means yamato or japan , so it literally means ' roads in japan . 'it suggests that to compose poems was the japanese traditional culture .also , there is a unique form of poem called ryuka ( ryukyu poetry ) in okinawa prefecture .waka means uta ( song ) and fixed-form poetry consisting of five and seven syllables and written in yamato-kotoba ( a word of purely japanese origin ) .waka is considered to be both literature and music , but generally it is taken as one genre of japanese literature , so the element of ' uta ' has been excluded in japanese education .katautatercets of five , seven and seven syllablesit is a half-poem that is sung by one of the two people , and it is the shortest poem .sedokatwo tercets of five , seven and seven syllables eachit is a repeated form of katauta , and most of the sedoka is mondoka ( dialogue poem ) .chokait consists of alternating lines of five and seven syllables , and ends with an extra seven-syllable line .the five and seven syllables are repeated more than three times , and then seven-syllable line is added at the end .choka had been seen a lot in manyoshu ( collection of ten thousand leaves ) , but it was not composed any more when kokinshu ( collection of poems ancient and modern ) was compiled .choka was mainly composed in public , and was followed by hanka ( envoi ) .tankait consists of five lines of five , seven , five , seven and seven syllables .later the form was divided into two parts ( the first part of five , seven and seven syllables , and the latter part of seven and seven syllables ) , and then renga ( linked verse ) and haikai ( 17-syllable verse ) were generated .bussokusekika formit consists of six lines of five , seven , five , seven , seven and seven syllables .imayo ( an ancient verse form )it consists of eight lines of seven , five , seven , five , seven , five , seven and five syllables .it was created in the middle of the heian period .jinku poetry ( dodoitsu )it consists of four lines of seven , seven , seven and five syllables .it was created in the edo period .it is often seen in minyo ( folk songs ) of all areas in japan .hayashikotoba ( a meaningless refrain used to maintain the rhythm of a song ) is often inserted into it .it is also said that the name of dodoitsu appeared after the last days of the tokugawa government .makura kotoba ( pillow word )jo kotoba ( introductive word )kake kotoba ( pivot word )engo ( related word )honkatori ( adaptation of a famous poem )taigendome ( noun appearing at the end of waka )tsuiku ( couplet )kugire ( caesura )hiko is to recite waka to a tune , and there are some schools of reciting such as the ayanokoji school and the reizei school .today it is seen at the new year imperial poetry reading party , certain events in shrines , etc .before the fixed form of waka was established , it had been called jodai kayo .it is also said that the screams and cheers let out with excitement increasingly grew to be songs sung in groups at festivals and during laborious work .most of them are considered to have been lost without being written down , but about 300 poems have survived in the books of " kojiki ( records of ancient matters ) , " " nihon shoki ( chronicles of japan ) , " " fudoki ( notes on local legends and geography ) , " " manyoshu , " " kogoshui ( commentaries on ancient words and practices ) , " " kinkafu ( poetry collection ) " and " bussokusekika hi ( stele ) . "there was a group event called utagaki ( dancing and singing feast of young men and women ) as one of the customs in those days .jodai kayo came to be an origin of ceremonial songs such as kagurauta ( songs ) and saibara ( folk songs ) , which were accompanied with instruments , and its form and poetic devices became progenitors of the later waka .jodai kayo in " kojiki " and " nihon shoki " were especially called kiki kayo .they are not independent ballads but used to enhance an effect of narrative , and some of them are said to have been creative songs or ceremonial songs made by court people .poetic devices such as tsuiku , kurikaeshi ( repetition ) , makura kotoba , jo kotoba , etc . , were used for a verse form of basic lines of five and seven syllables , like katauta , sedoka , tanka and choka .the other ballads in the same period were of the kind inscribed on the monument of bussokusekika in yakushi-ji temple in nara and " kinkafu , " which was a book on the wagon ( a japanese string instrument , also called the yamatogoto , that consisted of a flat , shallow sound box with six strings , much like a zither ) , was copied in the middle of the heian period .in the process of giving unification to japan , chinese poetry was introduced to japan from the chinese continent , and under its influence poems to express individual feelings were energetically composed .those poems were compiled into " manyoshu . "according to the notes in manyoshu , there had been some other anthologies before manyoshu , such as " kokashu ( collection of old poetry ) , " " kakinomoto no hitomaro 's collection , " " kasanokanamura collection , " " takahashi no mushimaro 's collection of poetry , " " book of poetry of tanabe no sakimaro , " " ruiju-karin ( collection of poetry ) , " etc . , but none of them has survived .it is said that manyoshu was compiled by many people over a long period of time , but it was otomo no yakamochi who in the end edited and made a 20-volume anthology as it is .manyoshu contains about 4500 poems , the earliest of which was composed in the reign of emperor nintoku , but most of them were being made during the period of less than 100 years from the asuka period to the middle of the nara period .most of the poems have realistic and objective styles , and there are some poems made by people in general , such as azumauta poetry and sakimori-no-uta ( frontier guards ' poems ) besides the poems of court nobles .during the early heian period , chinese poetry overwhelmed waka as a public literature .zotoka ( poems exchanged between a man and a woman ) became the leading style of waka , and the number of waka composed in the imperial court decreased compared with that of the nara period .however , in the middle of the heian period the decline of tang and abolishment of kentoshi ( the embassy to the tang dynasty ) lessened the influence of chinese culture , and kokufu bunka was developed .in its process , waka gradually regained its position as an official culture along with the development of kana characters ( the japanese syllabaries ) , and uta awase ( poetry match ) came to be held .in the book of " shinsen manyoshu ( newly selected manyoshu ) , " japanese poems were put beside the chinese poems , which suggested that the japanese poetry was regaining its status as an official literature .under such circumstances , " kokin wakashu ( collection from ancient and modern times ) , " the first anthology of japanese poetry compiled by imperial command , was made and offered to the emperor .subsequently , waka became a synonym for tanka ." kokin wakashu " was compiled by imperial command of emperor daigo in 905 ; the compilers were ki no tsurayuki , ki no tomonori , oshikochi no mitsune and mibu no tadamine .it contains about 1000 poems in 20 volumes , which were composed after " manyoshu . "intellectual and ideal styles of poetry are characteristic of this collection .fifty years later , in the reign of emperor murakami , wakadokoro ( bureau of poetry ) was established , where nashitsubo no gonin ( five men of the pear chamber ) read the chinese characters in " manyoshu , " which was already difficult to read at that time , in the japanese pronunciation , and compiled and dedicated " gosen wakashu ( later collection of japanese poetry ) " to the emperor .most of the poems are zotoka written by court nobles , and there is a tendency toward narrative poems .more 50 years later , around the reign of emperor ichijo , " shui wakashu ( collection of gleanings ) " was compiled and dedicated to the emperor .it followed a tradition of " kokin wakashu , " which had elegant , refined styles .during the late heian period , the sekkan ( regent and chief councilor ) government began to decline , and a change occurred in the aristocratic culture ." go shui wakashu ( later collection of gleanings ) " was compiled around this time and was dedicated to the emperor .compared with the conservative " go shui wakashu , " the following " kinyo wakashu ( a collection of golden leaves ) " was innovative and focused on fresh descriptive poems ; however , the subsequent " shika wakashu ( a collection of verbal flowers of japanese poetry ) " marked a return to the conservative style .after the genpei war ( the final struggle between the taira and genji ( minamoto ) clans ) , the retired emperor go-shirakawain ordered fujiwara no toshinari to compile " senzai wakashu ( collection of a thousand years ) . "it shows a tendency toward the principle of art for art 's sake in the destruction of the aristocracy and the rise of samurai warriors , elevating the status of waka in the late heian period .the following " shin kokin wakashu ( new collection of ancient and modern japanese poetry ) " was compiled and dedicated to the emperor by toshinari 's disciple .in the kamakura period , court nobles who had been deprived of their power came to depend on the traditional culture , so they composed waka energetically .bearing feelings of rivalry toward kamakura , the retired emperor go-tobain who showed much enthusiasm for waka ordered the compilation of " shin kokin wakashu . "most of the poems were not based on real experiences but on a fictional world .the principle of art for art 's sake , as seen in senzai wakashu , was further refined , and poetic devices reached their culmination .on the other hand , the following two people were respected : saigyo , who made poems on love toward nature and his view of life , and minamoto no sanetomo , who composed poems in the manyo style .after the death of fujiwara no sadaie , who had been a central figure in the compilation of " shin kokin wakashu , " his son tameie became a mentor of the tanka composers ' society , but after tameie passed away , both the fujiwara family and the tanka composers ' society were divided into three schools : the nijo , kyogoku and reizei .the three schools struggled to attain leadership , and both the nijo and kyogoku schools compiled collections of poems one after another by imperial command .since around the period of the northern and southern courts ( japan ) , waka came to be composed mainly by monks and samurai , while the composition of waka spread to local samurai , and some of the waka that lapsed into formalism declined .in the early modern times , traditional studies of waka were compiled into a book , and many kajin poets appeared , but waka had already been perfected as ' kado , ' so a new style did not emerge .compared with haikai , which had been just generated , waka was traditional japanese culture that had continued since jodai ( ancient times ) ; therefore , its degree of innovation was suppressed .at the end of the early modern times , a new movement of waka arose in kyoto , and there appeared the keien school of jigenin ( a court official who has not obtained the imperial ordinance of promotion ) derived from the nijo school of dojo ( a family who is allowed to be promoted to court noble ) .the keien school had been a leading school in the tanka composers ' society until the early meiji period .highly educated people of the early meiji period played important roles in the tanka composers ' society , as represented by the outadokoro school and keien school , but people who intended waka reform ( shiki masaoka , tekkan yosano , and so on ) criticized both the style and elegant poetic devices of daiei ( poetry composed on a given theme ) , and thus there emerged a new style of waka suitable for the new era .however , in order to discern the new waka from the traditional one , these new poems came to be commonly called ' tanka ' ( see also tanka ) .people who compose waka are called kajin poets .they are also called utabito .see also the list of kajin poets .kasei ( great poet ) is an honorific title given to a master of waka .it not only shows respect to the kajin poet but also indicates those who are treated as gods in kado , such as kakinomoto no hitomaro and yamabe no akahito .kashu is a book in which waka are collected .chokusen wakashu ( chokusen shu )the collection was compiled by imperial order .shisen wakashu ( personal collection of poetry ) , or shisen shua collection of poems compiled by individuals or nongovernmental circlesabove all , ogura hyakunin isshu ( one hundred poems by one hundred poets ) , compiled by fujiwara no sadaie , is familiar to everyone , and it has had great influence on the japanese people 's appreciation of waka .shikashu ( personal collection )a collection of poems written by a single author .because waka began as accompaniment to a tune , the number of letters ( the number of syllables , or mora ) is not strictly confined if it is read in a singsong manner .therefore , as long as it is read in a singsong manner the poem doesn 't essentially seem to have ' extra syllables or insufficient syllables , ' even if it doesn 't consist of lines with five and seven syllables .the idea of ' extra or insufficient syllables ' arose from a sense of beauty for a fixed form of verse to write down instead of reciting it .in the context of western music , waka has a slow quadruple time that establishes its rhythm in sets of two bars .five syllables consists of five crotchets and three crotchet rests in one rhythm ( two bars ) , while seven syllables consists of seven crotchets and one crotchet rest in one rhythm , but if the total number of crotchets and crotchet rests is eight in one rhythm ( two bars ) , then it is acceptable ( nine syllables includes a triplet part ) .a verse form depends on the combination and number of the rhythm .for example , a tanka is made up of five sets of two bars , giving a total number of ten bars .the tanka , that ' temporary hermitage , with straw mat on the roof , in autumn rice field.my cloth would be getting wet with rain " is said to be divided into two parts of ' five , seven , six and seven , seven , ' having an extra syllable , but if the poem is divided by a set of two bars , ' akinota ( autumn rice field ) ' is used more .an example of applying western-style harmony to tanka and deserting the manner of reciting waka ( rhythm ) is ' kimigayo ( the japanese national anthem ) , ' and in this case the rhythm of tanka , as stated above , was abandoned in the adjustment to the western system of harmony .on the other hand , ' kojo no tsuki ( the moon over the deserted castle ) ' is an excellent piece of music that has been applied to western-style harmony without destroying the waka rhythm of seven and five syllables .yoshimitsu ashikaga was the 3rd seii taishogun of the muromachi shogunate and reigned from 1368 to1394 .official rank : juichii daijodaijin ( chancellor of the realm ) and zoshoichiititle of nobility : monarch of japanchildhood name : haruohis farther was the 2nd shogun , yoshiakira ashikaga , and his mother was ki no yoshiko .his wife was nariko hino , a daughter of the dainagon ( great councilor ) tokimitsu hino , and she became his wife thanks to the arrangement and support of a beloved princess of the emperor go-kogon , senshi hino .after that , yasuko hino ( later kitayamain ) , her niece , became his wife after the death of nariko .his concubines were fujiwara no keishi ( yoshiko ) - mother of yoshimochi ashikaga and yoshinori ashikaga - and kasuga no tsubone ( a concubine of yoshimitsu ashikaga ) - mother of yoshitsugu ashikaga - among others .yoshimitsu was also called " muromachi-dono " ( lord muromachi ) , because he moved the imperial palace to kitakoji muromachi .later , " muromachi-dono " became the designation for the ashikaga shogun , and his government office-cum-residence was called " muromachi bakufu , " which has been used ever since as a historical term to indicate muromachi shogunate .he was born in 1358 .it fell precisely on the 100th day after the death of takauji ashikaga .when yoshimitsu was young , there were constant struggles between the muromachi shogunate and the yoshino imperial court , and moreover , since the kanno disturbance , an internal conflict of the ashikaga family , had occurred , the strife between the shogunate and the court intensified .kiyouji hosokawa and other potential military commanders supported the southern imperial court , and in 1361 , when kiyouji and masanori kusunoki of the southern imperial court occupied kyoto , yoshimitsu was obliged to escape to the shirahata castle in harima province .the following year , he returned to kyoto as the alliance of the shogunate and northern court recaptured the capital . on the way back to kyoto , when he spent a night in settsu province , he liked the scenery and said to the vassals , " there is very fine scenery here , let 's carry it back to kyoto ." you should carry it on your shoulders , " and the vassals , listening to him , were said to be very surprised at his grandiose thinking .after his farther yoshiakira died from an illness in 1367 , yoshimitsu became the 3rd shogun at the age of 11 .in 1368 the hyojohajime was celebrated , and in 1369 he was installed as shogun .while the administration of the shogunate was led by shugo daimyos of the ashikaga clan , including yoriyuki hosokawa , who were in charge of kanrei , he studied imperial governance .yoriyuki implemented oan no taiho , a land expropriation law , to consolidate land management , and developed the five mountain system in kyoto and kamakura to strengthen control over religion .he also dispatched sadayo ( ryoshun ) imagawa and yoshihiro ouchi to kyushu , where the southern court dominated , to debilitate its influence and consolidate the power of the shogunate .in 1374 , he welcomed yoriko hino as his wife .in 1370 , in order to strengthen control over kyoto , the court gave him authority to control the sanmon kunin ( a clique of influential people of enryaku-ji temple and its affiliates , as well as member of the temple )in 1378 , the shogunate was moved from sanjo bomon to kitanokoji muromachi .the shogunate , after the move , was nicknamed " hana no gosho " ( flower palace ) , and also called the muromachi bakufu ( shogunate ) after its new location .the administration and taxation authorities , which had been divided between the court and the shogunate , were integrated and a unit called hokoshu or bugyoshu was organized to handle practical matters , and was a standing army comparable to the shugo daimyo 's army in military strength .he also undertook the following actions to demonstrate his power : visit to todai-ji temple and kofuku-ji temple in 1385 , sight-seeing trip to mt . fuji in suruga province in 1388 , visit to itsukushima shrine in aki province in 1389 .in 1379 , yoshimitsu 's residence was surrounded by the anti-yoriyuki shugo daimyos such as yoshiyuki ( yoshimasa ) shiba and yoriaki toki , who requested that he dismiss yoriyuki , and consequently yoriyuki was dismissed ( koryaku political change ) .yoshimasa succeeded to the post of kanrei and personnel matters were taken over by the shiba clique .the shogunate issued an order to hunt and kill yoriyuki , but the following year pardoned him and after that he was included again in the administration with the post of shukuro , and during this period yoshimitsu was able to establish his power as shogun ; and based on these facts we can assume that he might have intended to make use of the rivalry between the two factions , shiba and hosokawa , to get them to contain each other .after the death of yoriyasu , he subdued the toki clan , taking advantage of the internal conflict while the toki were fighting on two sides .in 1391 , he intervened in the internal conflict of the yamashinas and provoked ujikiyo yamana , a powerful shugo daimyo dominating 11 provinces at that time who was called " rokubun no ichi dono " ( lord of one-sixth of the whole country ) to raise an army to subdue the yamanas .yoshimitsu was again promoted and took the position of naidaijin ( minister of internal affairs ) and sadaijinn ( minister of the left ) , the higher official rankings that his grandfather and his father were not able to achieve .in 1383 he was the first samurai to become genjichoja ( head of the genjis ) , and served concurrently as betto ( supreme officer ) of the junan-in and the shogaku-in , and later he was granted a title " jusango , " and reached the height of power of the samurai as well as the aristocrats .in 1392 , yoshimitsu accelerated negotiations with the southern court with a help of yoshihiro ouchi as an intermediary , as the national influence of the southern court was declining . in the negotiations , he presented several following proposals for reconciliation : the emperor should be selected alternately from the two imperial lineages , jimyoin-to and daikakuji-to ; all the state-owned territories ( of which there was actually very little ) should belong to the daikakuji-to ; the three sacred treasures which were in the possession of emperor go-kameyama should be presented to emperor go-komatsu of the jimyoin-to , so that the southern court would be dissolved . in this way , he achieved integration of the northern and southern courts , and put a stop to the 58 year split between the courts .after emperor go-enyu , who opposed yoshimitsu and abdicated to emperor go-komatsu , died in 1393 , yoshimitsu established his power , and in 1394 , he handed over the post of shogun to his son , yoshimochi ashikaga , and retired , but he continued to hold the real power .the same year , he finally rose to the post of juichii daijodaijin ( chancellor of the realm ) .the following year , he became a priest with a pseudonym , dogi .it is thought that he became a priest in order to gain the ability to control temples and shrines , the remaining sphere he wanted to conquer after reaching the peak of the aristocratic spheres as seii taishogun , taisei daijin and junsangu .following yoshimitsu 's act , many samurai and aristocrats also became priests .in 1395 , sadayo imagawa , who held independent authority as kyushu tandai , was dismissed .in 1399 , he provoked a powerful daimyo in the western region , yoshihiro ouchi , and using the excuse that yoshihiro was taking up arms , he subdued yoshihiro ( war of oei ) , and in this way the influential factions that might oppose yoshimitsu in the western region were eliminated .yoshimitsu , since his younger days , had deeply admired ming , wishing to establish trade between japan and ming . however , the government of ming recognized prince kanenaga sole counterpart for negotiations , therefore , yoshimitsu 's wish was not fulfilled .after the integration of the northern and southern courts , he again intended to negotiate with ming , under the nominal title of " seii shogun of japan , yoshimitsu minamoto , " but the government of ming would not accept an envoy dispatched by someone who presented himself as a vassal of the emperor , because ming traditionally did not trade with any retainer of a vassal .then , yoshimitsu became a priest , and then sent a merchant called koitsumi from hakata city and the priest soa as missionaries to ming in 1401 , with the aristocratic title of " junsangu of japan , michiyoshi minamoto , " instead of using the higher ( but samurai ) title of " taisei shogun . "finally emperor jianwen of ming offered a master-and-man relationship ( sakuho ) to the japanese sovereign instead of to prince kanenaga , with whom ming had wanted to have contact until then , and when ming gave the datongli calendar to japan , the two countries ' diplomatic relations were formally established .in 1404 , he started japan-ming trade that took the form of tribute to the ming emperor . he also was able to suppress japanese pirates ( however , before the ming 's government could dispatch an envoy to convey the emperor 's gratitude to the japanese government , the seinan war broke out in ming , emperor jianwen abdicated , and emperor yongle took the throne ) .after the abolition of the embassies to china , in the japanese aristocratic society , in which an isolation policy was practiced based on a petit sino centrism , there were accumulated discontent with and criticism of the tribute trade because japan was treated as vassal to the emperors of ming ; but , as the aristocrats were not able to speak out publicly in the face of the yoshimitsu 's strong influence , they could do nothing but comment on their dissatisfaction in diaries or other documents .yoshimitsu , who adored ming culture , pressed the imperial court to use the chinese character 洪 in the name of japanese eras after the taizu of ming , emperor hongwu ( 洪武帝 ) , but this was rejected by for various reasons , including the facts mentioned above .yoshimitsu felt offended , and after that , he was never allowed to change the name of the era during his reign , and that is why the oei was the longest era before meiji .in 1397 , he received hokusantei in kitayama , kyoto , from kintsune saionji , and constructed a mountain villa called kitayamatei or kitayamadono ( later rokuon-ji temple ) , placing a reliquary in the center .the culture of this period is called the kitayama culture , where the samurai style , aristocratic style and the tang style ( zen buddhism style ) were merged .in 1408 , he died of a sudden illness in his 51st calendar year ( 49 years old ) .buddhist name : rokuonin tenzan dogi .after the death of yoshimitsu , the title " rokuonin daijohoo ( cloistered emperor ) " was granted from the imperial court , but his son yoshimochi , who became the fourth shogun , declined the offer partly because yoshiyuki ( yoshimasa ) shiba and others opposed accepting the title ( on the other hand , his family temple , shokoku-ji temple seems to have accepted the title and therefore , yoshimitsu 's name is registered as " rokuonin daijo tenno " in the temple 's death register ) .it is said that during his life yoshimitsu did not get along well with his son yoshimochi , and the policies that yoshimitsu introduced , such as the imperial court policy , control of the aristocracy and shugo daimyo , and foreign policy including trade with ming , were denounced by yshimochi .the hokusantei , a heritage left by yoshimitsu , was also destroyed by yoshimochi , except for the kinkaku .in his life , yoshimitsu was extremely partial to yoshitsugu ashikaga , his second son , and when yoshitsugu absconded , yoshimochi accused him of treason and killed him .afterwards , the descendants of yoshitsugu fled to echizen , and they were called " kuradanigosho . "yoshimitsu 's son , yoshinori ashikaga , intended to continue yoshimitsu 's policies when he became the 6th shogun , but he was assassinated by mitsusuke akamatsu during the kakitsu war .yoshimitsu 's grandson , yoshimasa ashikaga who became the 8th shogun , also tried to follow his grandfather and father 's policies , but as he became disgusted with the onin war and the puppet administration controlled by his vassals , he lost enthusiasm for political management .the shugo daimyos , who had served submissively during yoshimitsu 's reign , began to take a defiant attitude toward the government again .yoshinari tanaka , akira imatani , and others propose a theory that yoshimitsu had an intention to usurp the imperial throne ; and based on this theory , some novelists including chogoro kaionji and motohiko izawa present their opinion that yoshimitsu 's sudden death might confirm that he was assassinated to interrupt his plot .yoshimitsu , from his younger days , was accustomed to using wither of two stylized signatures according to the situation , one for samurai affairs and the other for aristocratic affairs . he also made his second wife , yasuko , become the emperor go-komatsu 's junbo ( mother next to the empress , treated as his mother ) , then made her a nyoin ( wife of a former emperor or princess who received the same treatment as emperors ) . he also forced the nobles to offer their wives to him .he also usurped various authorities , such as those for rituals and for personnel affairs , from the imperial family . in april 1408 , one month before his death , he carried out the ceremony of genpuku ( coming-of-age ceremony for boys ) for his second son , yoshitsugu , on a scale comparable to ceremonies for an imperial prince .it is thought that all of this was done by yoshimitsu with the intention of usurping the throne , and becoming ming 's hosaku is also supposed to have been planned as a part of his plot , in order to make use of external pressure on the imperial court .those who support the assassination theory suspect that yoshimitsu was poisoned by the imperial court , who wanted to prevent his usurpation ( izawa deduces in his novel that the assassin was zeami ) .there is another theory in which yoshimochi 's side was worried about the future succession due to yoshimitsu 's excessive partiality to yoshitsugu .however , there were no descriptions in any documents of that period , such as nobles ' diaries , indicating suspicion that the actions taken by yoshimitsu had been a part of his plot or that he was assassinated , and therefore , they cannot offer any direct evidence either .by the way , usurpation here does not mean that yoshimitsu himself wanted to take to the throne , but he wanted to take authority from the emperors by acquiring power as a sort of retired sovereign , and intended to hold real power even after his retirement .he tried to make his second son , yoshitsugu , accede to the throne , while he himself , being his father , intended to be a retired sovereign .imatani supposes that yoshimitsu was strongly influenced by china ( ming ) , but he did not subscribe to idea that incumbent emperors could be overthrown by decree of heaven , instead making use of " yamataishi , " a popular prophecy of the time .this verse is known as a prophecy , where it is predicted that the imperial reign would count 100 emperors , and according today 's study , the emperor go-komatsu is considered to be the 100th emperor .however , because the reigns of the kobun , junnin , and chukyo were not recognized at the time , and the muromachi shogunate naturally saw the northern court as legitimate , emperor go-komatsu was considered to be the 99th .but , if the temporary unification of emperor go-murakami in the shohei unification during the civil war of kanno is counted , then emperor go-komatsu is the 100th emperor .thus , it could be interpreted to mean that japan would be ruined after a monkey or dog had been called a hero .the idea that the imperial reign terminates with the 100th emperor is documented in gukansho by jien and other writings , and is supposed to have been widely accepted .ujimitsu ashikaga , the kamakura kubo , was born in the year of the monkey , according to the chinese zodiac ( nowadays , he is considered to have been born in the year of boar ) , while yoshimitsu was born in the year of dog ; therefore , there was an interpretation that the monkey and the dog represent these two people .on the other hand , izawa supposes that the author might have gotten the hint from the tale of genji .* ( ) : lunar calendarjanuary 7 , 1367 - conferred jugoi no ge .december 24 - promoted to shogoi no jo .december 28 , 1368 - appointed samanokami .may 2 , 1398 - held his coming-of-age ceremony , and took the name yoshimitsu .january 28 , 1369 - declared seii taishogun .january 7 , 1374 - promoted to jushii no ge and given secondary post of sangi .he also took charge of sakone no chusho .december 13 , 1375 - promoted to jusanmi .retained the post of sangi sakone no chushoapril 21 , 1378 - post changed to gon dainagonseptember 19 - also took on post of ukonoe no daishojanuary 2 , 1379 - promoted to juniiretained the post of ukonoe no daishofebruary 4 - also took on post of umeryo gogenfebruary 11 , 1380 - promoted to juichii .retained the post of ukonoe no daishoaugust 13 , 1381 - post changed to naidaijinretained the post of ukonoe no daishofebruary 9 , 1382 - post changed to sadaijinretained the post of ukonoe no daishomarch 4 - also took on the post of kurodo no bettomay 11 - got a permission to use an oxcart .may 25 - also took on the post of go-enyuin bettofebruary 16 , 1383 - also took on the post of genji chojain and junwa shogakuin betto .july 26 - promoted to jusanguapril 8 , 1384 - resigned as ukonoe no daishojune 30 , 1388 - resigned as minister of the leftfebruary 7 - returned to the post of minister of the leftoctober 22 , 1393 - resigned as minister of the leftjanuary 8 , 1395 - resigned as seii taishogun .january 16 - post changed to daijodaijin ( chancellor of the realm )june 20 - resigned as daijodaijin ( chancellor of the realm )july 7 - became a priest ( by the name of doyu , later changed to dogi )august 20 , 1404 - ming designated him as the sovereign of japan .may 31 , 1408 - passed awayjune 3 - the honorary title " daijo-tenno " ( cloistered emperor ) was granted ( although the shogunate declined it )father : yoshiakira ashikaga ( the 2nd shogun )mother : ki no yoshiko ( concubine )brothers and sisterschizuomaruseiso hakuteimitsuakira ashikagasoki teiyofemale ( hokyojidono .( keisho ? )wife : nariko hino ( daughter of tokimitsu hino )femalewife : yasuko hino ( daughter of sukeyasu hino )concubine : fujiwara no keishi / yoshiko ( daughter of aki no hogen )yoshimochi ashikaga ( the 4th shogun )yoshimasa ashikaga ( the 6th shogun )female ( irie-dono seisen )concubine : kaga no tsubone ( daughter of chokai hoin )sonman ( yuzan seishi )male ( hodo jakuko )concubine : kasuga no tsubone ( daughter of yoshihide settsu )yoshitsugu ashikagaconcubine : neifukuin-donofemale ( daijiin shokyu )concubine : fujiwara no kazukoconcubine : fjiwara no seikogijo kajiiconcubine : keiun anshu ( daughter of fuyumune oinomikado )female ( koshoin sonkyu )concubine : takahashi-donoconcubine ( ikejiri-dono )femalekozan eiryu( the following are children whose mothers are unknown )ninna-ji hosondaikaku-ji gishohonkaku-in manshufemale ( hokke-ji sonjun )female ( wife of rokkaku mitsutsuna )female ( chief priestess of settsu-in )female ( chief priestess of hokyo-ji temple )mitsuie kujomitsumoto nijomitsukane ashikagamitsusuke akamatsumitsunori isshikimitsutane shibamitsusada shonimitsuie hatakeyamamitsumoto hosokawamitsuyuki hosokawamitsutsuna rokkakumitsutaka rokkakuusui , nobuyoshi . ( 1989 ) . ashikaga yoshimitsu . yoshikawa kobunkan people series . yoshikawa kobunkan . isbn 4642051503 .imatani , akira . ( 1990 ) . muromachi no oken : ashikaga yoshimitsu no oken sandatsu . chuko shinsho . isbn 4121009789 .sato , shinichi . ( 1994 ) . ashikaga yoshimitsu : chusei oken e no chosen . heibonsha library . isbn 4582760627 .izawa , motohiko . ( 1998 ) . a shogun who wanted to be an emperor : taiheiki thereafter - the mystery of yoshimitsu ashikaga . shogakkan bunko . isbn 4094023011 .izawa , motohiko . ( 2003 ) . paradoxical japanese history ( 7 ) king 's power in the middle ages - the mystery of taiheiki and the southern and northern courts . shogakkan bunko . isbn 4094020071 .kitakata , kenzo . ( 1991 ) . the flag of heat haze . shinchoshaabe , ryutaro . ( 1995 ) . " basara shogun . " muromachikaden . bungei shunju / basara shogun . bunshun bunko .hiraiwa , yumiko . ( 2000 ) . throne of lion - biography of yoshimitsu ashikaga . chuokoron shinsha .sakaguchi , hisashi . ( 1993-1996 ) . akkanbe ikkyu . kodansha .tv animation program . ( broadcast 1975-1982 ) . ikkyu-san ( toei doga ) , wherein yoshimitsu appears as shogun . voice actor : keaton yamada .refer to ikkyu sojuninformationlocated in the higashiyama ward of kyoto city , sanjyo-keihan station is a stop on the tozai line , a kyoto municipal subway line .the station number is t11 .the keihan electric railwaykeihan main line and keihan oto line in sanjyo station ( in kyoto prefecture )an underground concourse outside its ticket gate connects sanjyo-keihan station to sanjyo station .the platform is located on the fourth underground level , as are the platforms of other stations on the tozai line . equipped with safety measures , the platform is what is known as an ' island platform , ' which is a single platform between double tracks ( one platform serving two tracks that run in opposite directions ) .each station on the tozai line has its own color , and the color used at sanjyo-keihan station is scarlet tinged with purple .refer to sanjyo-keihan for details on the station 's surroundings , including the location of the bus station .kyoto city bus and other public transport firms have been calling this spot " sanjyo-keihan " since before the subway line was opened .the municipal subway chose to use the name sanjyo-keihan because keihan was the name of another railway company and there was already a station named sanjyo in kyoto prefecture .the station opened on october 12 , 1997 , when the tozai line began operating between daigo station and nijyo station .on april 1 , 2007 , pitapa card was made available .the station facilities were built by historical corporation of tozai line of kyoto municipal subway lines , a third sector company .the keihan keishin line uses the same tracks as the tozai line . they originally planned to share the tracks to this station because the keihan keishin line ran between misasagi station and this station , which was above ground at the time . however , as they were unable to secure enough space around this area for a turnaround , the keihan keishin line decided to extend the shared section to the next station , kyoto shiyakusyo-mae , when sanjyo-keihan station was opened . ( they later extended the shared section even further to uzumasa tenjingawa station when the tozai line was extended to that station in 2008 . )the kyoto municipal subway linethe tozai linehigashiyama station ( station number : t10 ) , owned and controlled by kyoto prefecture---sanjyo-keihan station ( station number : t11 ) ---kyoto shiyakusyo-mae station ( station number : t12 )sanyodo ( senyodo or kagetomo-no-michi ) can mean :a region of honshu along the seto inland sea that was one of the goki-shichido ( literally , " five provinces and seven circuits " ) administrative divisions .a highway that traversed sanyodo , which was one of the goki-shichido .a route built during the ritsuryo period .a route built in the edo period ( saigoku-kaido ) .an abbreviation for " sanyo jidoshado expressway . "administrative divisionsee also : list of ryoseikokuone of the goki-shichido , referring to a region of honshu along the seto inland seathe region west of kinai and along the seto inland sea , from present-day west hyogo prefecture to yamaguchi prefecture , was collectively called sanyodo .harima-no-kunimimasaka-no-kuni - separated from bizen-no-kuni in 713 .bizen-no-kunibichu-no-kunibingo-no-kuniaki-no-kunisuo-no-kuninagato-no-kuniduring the ritsuryo period the sanyodo connected kinai ( naniwa-kyo , heijo-kyo , and heian-kyo ) and north kyushu ( dazaifu and hakata ) .the sanyodo was only the first graded highway among the shichido , and as such it was regarded as the most important because of the expected passage and stays of foreign missions .the eastern end of the road varied in response to the transfer of capitals such as heijo-kyo and heian-kyo .the ancient sanyodo was approximately six to nine meters wide and generally straight in such a way that kokufu and other areas throughout the region could be connected efficiently .the sanyodo stretched northwest from harima-no-kuni to mimasaka-no-kuni , which was away from the main route .the edo shogunate improved the sanyodo as part of its road maintenance policy , which focused on five major highways .there were 42 yadoeki along the highway .during the edo period , the sanyodo ( otherwise known as saigoku-kaido ) connected kyoto to shimonoseki city and further extended to kokura city by crossing the kammon-kaikyo strait from shimonoseki .this route was part of the truck line linking edo and nagasaki city .the meiji government started its road management system by assigning numbers to national highways .during the meiji period , the sanyodo of the edo period and earlier became a section of national highway 3 connecting tokyo city and kobe city ( separating from national highway 2 in kyoto city ) ; and of national highway 4 connecting tokyo and nagasaki city ; during the taisho period it was integrated into national highway 2 connecting tokyo and kagoshima city ( separating from national highway 1 in mie prefecture ) .the sanyodo has been passed down to national highway 2 today , which connects osaka city and kita kyushu city .its route , however , differs from that of the ritsuryo and edo periods in many places .national highway 2 from okayama city ( okayama prefecture ) to fukuyama city ( hiroshima prefecture ) takes a very different route ( kamogata-orai route ) .the sanyo jidoshado expressway and the railway lines of the sanyo main line and the sanyo shinkansen line roughly follow the historical sanyodo .the sanyodo has served its function of connecting the kinki region and kyushu since the ritsuryo period , and it continues in that manner today .when people say " sanyodo " today , they are generally referring to the sanyo jidoshado highway .the historical sanyodo and the roads running in parallel with it are collectively called " old sanyodo " in okayama prefecture and east hiroshima prefecture , because national highway 2 does not follow it between okayama city ( okayama prefecture ) and fukuyama city ( hiroshima prefecture ) .kurama-dera temple is a buddhist temple located in kurama honmachi , sakyo ward , kyoto city , kyoto prefecture .it used to belong to tendai sect , but since 1949 it became independent and is now the head temple of kurama-kokyo sect .sango is mount kurama .it is said to have been established by gantei , a leading disciple of ganjin .in this temple , the honzon ( main image of worship ) is referred to as " sonten . "" sonten " is said to be the honzon that is a trinity of vaisravana , saharabhuja and goho maoson .is located at the north of kyoto basin , on the sourthern slope of mount kurama , where rich natural environment remains .kurama is also famous as the place where ushiwakamaru ( minamoto no yoshitsune ) trained himself , and it is also known as the setting for jiro osaragi 's book , " kurama tengu . "it is the no. 19 new saigoku kannon pilgrimage site .it operates a cable car ( mount kurama cable railway ) transportation to kurama temple , and it is the only religious corporation which operates a railway business .various books including " konjaku monogatarishu " and " fusoryakuki " describe the beginning of kurama temple , and it is said that a person named fujiwara no isendo , who came from fujiwara nanke and served as the head of zoto-ji temple , enshrined vaisravana and sahasrabhuja , and built kurama temple .however , " anbagaiji engi " , handed down for many generations in the temple , tells another story about the start of the temple , which is that gantei , a high disciple of ganjin , built a cottage in the 1st year of hoki , and enshrined vaisravana .gantei was the youngest among the eight high disciples who ganjin brought back with him from tang ( present day china ) .one night , in the third year of hoki , gantei saw a spiritual dream , which told him that there is a spiritual mountain in the north of yamashiro province .gantei , who set off to visit the spiritual mountain , saw a white horse with a saddle made by treasures on top of a mountain .that was mount kurama .gantei , on entering the mountain , was attacked and nearly killed by an ogre who took the form of a woman , but when he was in extreme danger , a dead tree fell down and crushed the ogre .the next morning , a statue of vaisravana was there , and it is said that gantei built a temple to worship this statue .this story about gantei is only seen in " anbagaiji engi " , and it is not clear how far it tells an actual historical event .nevertheless , it is notable that a priest of south capital ( nara ) took part in establishing the temple , as in the case of the establishment of kiyomizutemple .later , in 796 , fujiwara no isendo , who was in charge of building an official temple , to-ji temple , wished to build a temple to place a kannon that he personally worshiped .isendo , in accordance with a message revealed to him in a spiritual dream one night , followed a white horse and arrived at mount kurama , upon which he saw a small shrine that housed vaisravana .isendo became suspicious saying , " i worship kannon , but it is vaisravana that is worshipped here . "however , in his dream that night , a child appeared and told him that " kannon and vaisravana have different names , but fundamentally they are one and the same . "thus it is said that isendo made a statue of sahasrabhuja and enshrined it together with vaisravana .kurama-dera temple became a temple of shingon sect from around the time when priest buen of to-ji temple entered kurama temple during kanpyo era ( from 889 to 897 ) at the end of the 9th century , but it changed to tendai sect in the 12th century ; since then it has been under the control of shoren-in for a long time .it appears to have attracted worshippers widely during the latter half of heian period , as can seen by the fact that emperor shirakawa came to worship in 1091 and moromichi fujiwara , the kanpaku , in 1099 ." the pillow book " names the front approach of ninety-nine prayers of kurama temple as an example of " something which is near but also far " .kurama temple has been burned down many times , including by the fire of year 1126 .in 1812 ( ninth year of bunka of edo period ) , there was a great fire that engulfed the whole mountain in flames , and more recently , the main shrine was burned down by a fire in year 1945 .therefore , all the buildings are new , but many cultural properties such as statues of the buddha have been preserved .koun shigaraki , a chief priest in the showa era , started kurama-kokyo sect in 1947 .in 1949 the temple became independent from tendai sect and is now the head temple of kurama-kokyo sect .in mount kurama , located in the mountains of kyoto , mountain ascetic hermits actively practiced vajrayana buddhism .therefore , it is said that tengus , who are spirits of the mountains , live in kurama .the highest-ranking tengu that lives in kurama is called sojobo , and mount kurama is said to be one of the most supreme mountains for tengu .kurama-dera temple , located north of kyoto , was initially a temple with vaisravana ( of the four heavenly kings , the king protecting the north-side ) as its honzon , and it also enshrined saharabhuja and goho maoson .however , form of worship at the current kurama temple after the establishment of kurama-kokyo is unique , and some explanation is necessary regarding its honzon .according to the explanation by the temple after the establishment of kurama-kokyo , the honzon of kurama temple main shrine golden hall ( the main shrine ) is said to be " sonten . "within the shrine , vaisravana is enshrined in the center , saharabhuja is on the right side facing it , and goho maoson on the left side , and the three are collectively referred to as " sonten . "" sonten " is said to be " the cosmic energy that gives lfe and existence . "moreover , vaisravana represents the spirit of sunlight that symbolizes " light " saharabhujarepresents the sprit of moonlight that symbolizes " love " , and maoson represents the spiritual king of earth that symbolizes " power . "the power of " sonten " is believed to exist everywhere , and since this power is especially strong in this area kurama-dera temple is said to be a place of practice where one can be surrounded by such power .it is said that goho maoson , one of the sonten , came to earth from venus 6.5 million years ago ( not " 650 years " ago ) ; its body is formed from elements different from those ordinary human beings , and it is said to be in an eternal existence at the age of 16 and it does not age .vaisravana , saharabhuja and goho maoson that are enshrined in golden hall of the main shrine are all secret buddha statues [ not open for public viewing ] ; in their stead statues referred to as " omae-dachi " are enshrined in front of these secret buddha statues .omae-dachi maoson statue looks like an unworldly person , with wings on its back , and a long beard , and has a high nose .the aureola is made from tree leaves .goho maoson enshrined in two-storied pagoda has a similar form .therefore , it is believed that " kurama tengu " was initially goho maoson .although it is said to be 16 years old , it looks aged .nio-mon was burned down in 1891 , and rebuilt in 1911 .the cable car from sanmon station to tahoto station started operating in 1957 .tahoto was rebuilt in 1959 .great hall was rebuilt in year 1971 .shinden was built in 1924 .tenhorindo hall was rebuilt in 1969 .mao-den of penetralia is a small shrine on top of a oddly-shaped rock located on a mountain road on the way from the main shrine to kibune shrine in the west .it enshrines maoson , which is said to have arrived on earth from venus 6.5 million years ago .the current building was rebuilt after being burnt down in 1945 .reihoden hall is located at the back of the main shrine .on the 1st floor there is kuramayama museum , which has an exhibition of the animals and plants of mount kurama .the 2nd floor houses temple treasure exhibit room and yosano memorial hall , which exhibits articles , and other items left by tekkan yosano and akiko yosano ( koun shigaraki , who started kurama-kokyo sect , was a poet who studied under the yosano 's ) .on the 3rd floor there is a sanctuary of buddhist statues , which exhibits cultural properties including three standing statues : wooden statue of bishamonten , wooden statue of kosshouten , and wooden statue of zennishi-doji .there is a view that the honzon of kurama-dera temple were these three statues of bishamonten , and there is another view that the honzon probably looked similar to the tobatsu-bishamonten of the latter half of heian era , which is an important cultural property ; this statue is also enshrined in reihoden hall .articles excavated from the ruin of kyozuka , which are items born from the idea of the latter day of the law during the latter half of the heian period can also be seen here .also , akiko yosano 's library , named " tohaku-tei " , has been moved from its original location and reconstructed in front of reihoden hall .wooden statue of bishamonten , wooden statue of kosshouten , and wooden statue of zennishi-doji .kurama-dera temple , kyozuka , summary of relicswooden statue of kannonwooden statue of bishamontenblack lacquer swordsword ( without the maker 's name )copper lanternkurama documentsfudashono. 19 of new saigoku 33 kannon pilgrimage sitesshimenouchi mode ( from new year 's day until january 15th )hatsutora taisai ( the first day of the tiger in january )setsubun tsuina ceremony ( the day of setsubun )spring shutoku-kai ( the day of spring equinox )shojohatsu kigan ceremony ( early april )soten musubidenpo ceremony ( early april )hanakuyo ( mid april )uesaku-sai ( conducted in the evening of a full moon in may , on the day of a full moon in may )takekirieshiki ( 2p.m. of june 20th )nyoho shakyo / sutra copying gathering ( august 1st to august 4th )yoshitsune matsuri ( september 15th )autumn shutoku-kai ( autumnal equinox day )autumn festival ( october 14th )prayer for peace ( november 23rd )osame no tora ( the 2nd day of the tiger in december )go-ennichi of each month ( 1st , 7th and 14th of each month , day of the tiger ) .kuramo no himatsuri / kurama fire festival ( october 22nd ) is a festival of yuki shrine , located close to nio-mon .this is not sponsored by kurama-dera temple .from within kyoto city to the front of kurama temple .from demachiyanagi station of eizan electric railway , kurama line , it takes approximately 30 minutes to arrive at kurama station .it takes 1 minute by foot to go from the station to nio-mon ( main gate ) .from nio-mon to main shrine golden hall ( on foot ) .nio-mon ( 0 ) - 287m - yuki shrine ( 50 ) - 791m - main shrine golden hall ( 160 )the numbers in brackets are altitude measurements based on that of nio-mon ( unit : m ) .the road is basically unpaved mountain road , although it is partially paved by stone .it will take a grown man about 30 minutes to travel all the way on foot .from nio-mon to main shrine golden hall ( by cable car ) .nio-mon ( sanmon station ) ( 0 ) - 200m - tahoutou station ( 120 ) - 456m - main shrine golden hall ( 160 )the numbers in brackets are altitudes measurements based on that of nio-mon ( unit : m ) .because it is hard to visit and worship on foot for the elderly people , cable car ( mount kurama cable railway ) is operates between nio-mon and two-storied pagoda .the time spent in the cable car is only about 2 minutes , and those who contribute 100 yen to the temple can ride the cable car for free ( essentially , the fare is 100 yen one way ) .from the two-storied pagoda to main shrine golden hall , you need to walk about 10 minutes on a stone paved road .if you are visiting and worshipping on foot , you need to go via yuki shrine .the temple encourages people who can walk the distance , not to use the cable car and visit and worship the temple on foot .access from kibune sidekibune shrine ( 35 ) - 573m - mao-den ( 185 ) - 460m - sekurabe ishi ( 235 ) - 404m - main shrine golden hall ( 160 )the numbers in brackets are altitudes measurements based on that of nio-mon ( unit : m ) .the entrance from kibune side is called nishi-mon .this route is said to be the route that ushiwakamaru ran , when he trained with tengu .as you will be crossing one mountain , it will be harder than climbing from the kurama side .it will take about 50 minutes on foot , even for a grown man .author : koun shigaraki " tengu no yama – kurama dayori / mountain of tengu – kurama newsletter " issued by daito publishing , year 1990 edition .supervised by yasushi inoue and zenryu tsukamoto , written by shusaku endo and koun shigaraki " pilgrimage of old temple , kyoto 27 kurama temple " published by tankosha publishingauthor : toshinori takemura " showa kyoto landmark guide , rakuhoku " published by shinshindo , year 1982 edition ." shukan asahi hyakka – national treasures of japan " issue no. 13 ( kurama temple and others ) published by asahi shimbun , year 1997 edition ." japanese history place names - place names of kyoto city " published by heibonsha" kadokawa japanese place names dictionary – kyoto prefecture " published by kadokawa shoten" national history dictionary " published by yoshikawa kobunkan .collegeoutlinekyoto institute of technology ( kit ) has only one school , that is , school of science and technology , so it 's not that big in scale , but its education and research are unique in pursuing " practical science " based on creating products , ranging widely from the cutting-edge science and technology , such as biotechnology , material , information , and environment , to formative arts and design .and , having the departments related to art , kit tries " the fusion of science and art " through its organic education curriculum , attempting to become an international , sensibility-rich institute .historyin 1899 , kyoto college of textile fibers was founded .in 1902 , kyoto college of technology was founded .in 1914 , kyoto institute of textile fibers was founded .in 1931 , kyoto institute of textile fibers was renamed kyoto institute of textile thread .in 1944 , kyoto college of technology was renamed kyoto vocational college of technology , and kyoto institute of textile thread was renamed kyoto vocational college of textile .in 1949 , based on two vocational colleges above , kit started as a college under the new system , and opened school of engineering and design , and school of textile science .in 1951 , technical college of kit was established within the premises .in 1992 , technical college of kit was closed .in 2004 , kit was transformed into the national university corporation by the national university corporation law .in 2006 , school of engineering and design , and school of textile science were united into school of science and technology .school of science and technologyacademic field of materials and life scienceapplied biologybiomolecular engineeringmacromolecular science and engineeringchemistry and materials technologyacademic field of engineering designelectronicsinformation sciencemechanical and system engineeringdesign engineering and managementacademic field of design sciencearchitecture and designintegrated science and technology ( lectured mainly in the evening )school of engineering and designdepartment of electronics and information sciencedepartment of chemistry and materials technologydepartment of mechanical and system engineeringdepartment of architecture and designschool of textile sciencedepartment of applied biologydepartment of polymer science and engineeringdepartment of design engineering and managementgraduate school of science and technologymaster 's programsmechanical and system engineeringelectronics and information science = > electronics = > information sciencechemistry and materials technologyarchitecture and designdesignarchitectural designapplied biologybiomolecular engineeringmacromolecular science and engineeringdesign engineering and managementdoctor 's programsmaterials and life scienceengineering designdesign sciencemaster 's program and doctor 's programadvanced fibro-scienceeducation and researchprograms adoptedsupport program for good practice as unique university educationeducation program for nurturing new sense of engineering-based on artistic expressions ' practice and human science 's knowledgesupport program for good practice as tackling contemporary educational needstraining of human resources and revitalizing community through kyoto brands-developing education programs and enlightening the general public over regional kyoto brands in cooperation with industry , university and the local government-training of creative , international specialists in engineering & design-from tradition to innovation , from kyoto to the world-number of students4,393 in total3,317 undergraduate school students ( including 759 females )1,076 graduate school students ( including 382 females )" joint projects between students and teachers " are kit-sponsored activities in which its students and teachers team up for taking part in events or contests related to manufacturing held outside of kit .the activities started in 2006 .robocon trial project ( )in april , 2006 , associate professor yuichi sawada proposed the project , and it started as a cooperative one between students and teachers .in june , 2006 , they took part in college category of nhk robot contest 2007 in tokyo .in the preliminary , they won with a score of 1-0 against chiba university 's team , and then won with the same score against kanagawa institute of technology 's team , so they were qualified for the championship tournament at the seventh rank .but in the championship tournament , they were defeated with a score of 30-0 against kanazawa institute of technology 's team , the champion 2007 .student formula project ( )in autumn , 2005 , " grandelfino " was founded as a team for producing a student formula car by like-minded people in kit , gathered by its car club members ,in summer , 2007 , grandelfino took part in student formula sae competition of japan .and its car managed to run till the end of the endurance check category of the competition , in which 28 teams did the same .it ranked the 52nd out of 61 teams .the team 's name grandelfino is a coinage made of the words " delfino " , an italian word for dolphin , and " grand " , meaning great or magnificent .note : for now , many kit students don 't know about the actual conditions of this project .matsugasaki festivalit 's held over three days from the third friday until sunday every november .kit is off not only on those three days but on the day before and after the festival for its preparation and cleanup .people and organizations related to kitlist of people related to kitpublic figures related to kitnoteskit , shinshu university , and tokyo university of agriculture and technology , are praised as classic 3 textile colleges .kenichi fukui , the nobel prize winner , has ever acted as the president of kit .in fiscal heisei 19 , kit ranked the first of all national colleges at the number of successful candidates who took the test of the first-class registered architect .( including private ones , kit ranked the 3rd . )myo ( 妙 ) and ho ( 法 ) , known as " gozan no okuribi " , can be seen nearby from the campus .honchi-suijaku is one of the thoughts of shinbutsu-shugo ( the amalgamation of buddhism with shinto ) that emerged during the era in which buddhism flourished in japan ; it supports the view that yao yorozu no kami ( eight million gods ) are gongens , the embodiment of various types of buddhas ( including bosatsu ( bodhisattva ) and tenbu ( deva ) ) , which appeared in the land that was japan .summaryhonchi indicates the state of enlightenment , while suijaku , which literally means " bringing down jaku ( ato ) , " indicates the appearance of shinto and buddhist deities .the ultimate honchi is considered to be hossin ( the truth of the universe ) and is therefore called honchi-hossin .as the " gon " of gongen means " provisional " or " temporary , " as shown in " gon-dainagon ( an acting chief councilor of state ) , gongen indicates a buddha that has tentatively appeared in the form of a god .the concept of honchi originated from the inclusive nature of buddhism , which encompassed a wide range of indigenous religions as it spread throughout the region .this is evidenced by the fact that most buddhist tenbu ( deva ) gods originate from hindu , india 's indigenous religion .the thought also gave rise to a theory of esoteric buddhism ( of the later mahayana buddhism ) that kajishin like fudo myo-o ( acala ) is the embodiment of dainichi nyorai ( vairocana ) .on the other hand , the concept of suijaku came from a chinese character , 迹 ( jaku ) , which first appeared in the tenun chapter of " soshi ( zhuang-zi ) " or in its phrase of ' 所以迹 ' ( the path of edification ) , and was later referred to by guo xiang of west jin , the writer of " zhuang-zi commentary " who developed his own theory in the chapter of " seong-wang ( daiseigaio ) " and defined jaku as a royal reign , citing " 所以迹 " as a born saint .it was seng-zhao , of the late qin , who first brought the concept to buddhism .seng-zhao cited , in his writing " chuyuimakitsukyo ( vimalak ? rti sutra commentary ) , " the idea of " honmatsu , " which had been referred to by wang bi of wei , and other scholars replaced the word " 所以迹 " with " 本 " ( hon ) and defined it ( hon ) as an unfathomable nirvana ( enlightenment ) achieved by bodhisattva and " 迹 " ( jaku ) as a means to enlighten people , as used by bodhisattva .his theory , as endorsed by hokekyo ( lotus sutra ) , which supports kuon jitsujo--a view that buddha had been in nirvana long before he was born into this world--further influenced zhiyi of the chinese tendai sect , thus providing a basis for the development of hokekyo 's educational interpretations and the division of its scripture into " jaku-mon " ( the first half ) and " hon-mon " ( the second half ) .this created a widely accepted view that hon is the buddha or enlightenment itself while jaku is simply a means by which to save and enlighten people .in japan , as is evident in the confrontation between the mononobe clan and the soga clan during the nara era , there has been a dividing line between shinto and buddhism since it was officially introduced to japan .however , the line was gradually eroded as the buddhists took the view that shinto gods are a kind of lost , poor people , like the tenbu ( deva ) gods .they tried to raise their status to that of the buddha by leaving copies of sutras at temples or doing doso , officially acknowledging the gods ' achievements and stating in oracles that they would no longer stay as a god thanks to buddha 's good deeds .in the tenmu period of the late seventh century , when the emperor-centered political regime was put in place , the shinto gods that had played important roles in building the country--including amaterasu omikami , the highest ranking ujigami ( local god ) of all--were elevated in status to ethnic gods , and this encouraged buddhists to give them higher ranking as a token of respect .because these gods were considered to be members of the goho zenjin , a group of gods who respected and guarded the buddhist law , some were even granted bosatsu-go ( the title of bodhisattva ) from the end of the nara era through the heian era .a typical example of this is hachimanshin , a famous ethnic god also known as hachiman daibosatsu .however , some low-profile minor ethnic gods , like the spirits of nature and death , to whom the honchi-suijaku theory was not applied , were treated differently .they are , for example , jitsurui no kami ( jitsurui gods ) or jissha no kami ( jissha gods ) , as opposed to gonsha no kami .to make their position clear , some buddhists codified a warning that permitted people to respect gongeshin but not jitsurui no kami .this must have been an intentional effort to keep buddhism separate from shinto .the theory of honji-suijaku affected art and architecture , giving birth to honchi-suijaku zuga ( pictures ) and gongen-zukuri ( buildings ) , and during the middle and end of the kamakura era it affected literature as well , resulting in a series of works called honchimono .by the middle of the kamakura era there appeared a group of people who insisted in the shinpon butsujaku theory that buddhas were in turn the embodiment of shinto gods and that shinto gods were the masters that buddhas followed .this theory was originated by shinto people who had complained about buddhism , which had been dominant over shinto , and wanted shinto to achieve independent status from it .the watarai clan , who had served as priests of gegu ( the outer shrine of ise jingo ) organized and re-edited myths and the records of shinto ceremonies in order to compile the shinto gobusho ( five-volume apologia of shinto ) ; their work laid the foundation for ise watarai shinto .additionally , an attempt was made to theorize shinto by borrowing the doctrine of the tendai sect , which had adopted the reality-affirming hongaku philosophy , and to re-edit several kinds of theory books by falsely attributing them to kukai ; but later these works were organized by yukitada and ieyuki watarai .from the period of the northern and southern courts through the muromachi era , the anti-honchi-suijaku theory increasingly gained ground to the point where some monks of the tendai sect supported it .jihen , the author of " kujihongi gengi " and " toyowashihara shinpuwaki , " converted to shinto ; and ryohen of the tendai sect , the author of " jindai no maki shikenbun " and " tenchi reiki kibunsho , " supported his theory .following these moves , kanetomo yoshida wrote the book titled " yuiitsu shinto myoho yoshu ( the only shinto scripture ) , " making jihen 's theory more complete and comprehensive .however , new buddhist schools that emerged during the kamakura era supported the honchi-suijaku theory as they were supposed to do .note that the anti-honchi-suijaku theory was given its name by the scholars of the showa era .suijakushin ( the god of suijaku ) and honchibutu ( the buddha of honchi )the buddha , the identity of the gods , is called honchibutsu .buddhas that are forcibly linked to shinto gods are different from religion to religion , faith to faith , temple to temple and shrine to shrine .although the most popular buddhist title granted to japanese gods is bosatsu ( bodhisattva ) , some of them--like hachiman daibosatsu , whose honchibutsu title is amida nyorai ( amitabha ) --carry a honchibutsu title that differs from the corresponding buddhist title .the following shows some of the relationships between suijakushin and honchibutsu :amaterasu = dainichi nyorai ( vairocana ) + juichimen kannon bosatsuhachimanshin = amida nyorai ( amitabha ) = emperor ojinkumano gongen = amida nyorai ( amitabha )oyama kui no kami = amaterasu omikami = dainichi nyorai ( vairocana )ichikishima-hime = benzaiten ( sarasvati )atagoo gongen = akiba gongen = jizo bosatsu ( jizo bodhisattva )susanoo = gozu tennookuninushi = daikokuten ( mahakala )tosho daigongen ( ieyasu tokugawa ) = yakushi nyorai ( bhaisaya )matsuo taisha shrine = yakushi nyorai ( bhaisaya )seii taishogun ( literally , " great general who subdues the barbarians " ) was one of the shogun positions in japan 's ryoge no kan ( class outside of the ritsuryo system ) .it was abolished in the meiji restoration .it was one of the names given to the general dispatched to the eastern part of the country from the nara period to the heian period .also abbreviated to shogun , kubo , taiju , taijuko , gosho , etc .although there were no posts called seiju taishogun or seiban taishogun , there were the similar posts of seiteki daishogun and seisei taishogun .from the kamakura period until the edo period , it was the head of the shogunate , a position held by the leader of the samurai families , and became hereditary to his descendants .although he was formally a retainer appointed by imperial edict , he was in fact the ruler of japan who even held sway over the imperial court , and typically was treated as the king by outsiders .' seii ' means ' to conquer the barbarians . 'the seii taishogun was a general appointed for conquering ' barbarians , ' and led an army in an advance from the pacific ocean side .a general who led an army 's advance to the japan sea side was called seiteki daishogun , and one who led an army 's advance into kyushu was called seisei taishogun .it is thought that this was an adaptation of the sinocentrism of ' shii ' ( four barbarians ) , ' toi , seiju , namban and hokuteki . 'in fact , at first it was called ' seii ' but from hoki onward it became ' seito , ' and was again called ' seii ' from 793 on .the first ' seii shogun ' was appointed on september 29 , 720 , and was tajihi agatamori ; the first ' seito taishogun ' was appointed on december 7 , 788 , and was ki no kosami .the title of shogun is not uniform in the records , with fujiwara no umakai , for example , being ' jisetsu taishogun ' at the time of his appointment , and ' seii jisetsu taishi ' at the time of his return to the capital .on july 13 , 791 , otomo no otomaro was appointed seito taishi .on february 17 , 793 , seitoshi was changed to seiishi .' shi ' was also called ' shogun , ' and one school of thought says this is the first appearance of a seii taishogun , but the issue gets more complicated .below otomo no otomaro was the seito fukushi / seii fukushi , sakanoue no tamuramaro , who was appointed seii taishogun on november 5 , 797 .tamuramaro brought aterui , of the ezo of isawa , who had fought stubbornly until then , back to the capital , thereby conquering that land .practically speaking , tamuramaro can be seen as the first seii taishogun .later , on april 17 of 811 , during a battle with the ezo , funya no watamaro was appointed seii shogun , without the ' tai , ' and on december 11 of that year reported the end of the conquest of the ezo , and mononobe no taritsugu , who had been fukushogun , rose to chinju shogun ( without the ' fu ' ) , but on november 17 , 814 , became again seii shogun without the ' tai . 'in fact , below the seii taishogun were the posts of seii fukushogun , seii gungen , seii gunso , etc .at first minamoto no yoritomo was nothing but the leader of the kanto bushidan ( kamakura-dono ) , and did not hold a position under the ritsuryo system .that is to say that at first he was only the head of a provincial insurrection , the same as taira no masakado .that same yoritomo 's plan for a new government used as models the three governments of the taira family , kiso yoshinaka , and the provincial government of the oshu fujiwara clan , and it is thought that the form of the kamakura government was molded out of comparative consideration of these .under the administration led by the taira family , given that the position of court noble was already very high at the time , court nobles reached the height of their powers when the taira family , part of the taira clan , became court nobles .in contrast to that , yoritomo worked toward elevating the status of warriors themselves .with respect to the imperial court , they sought a suitable position in order to establish the independent sovereignty of the warriors .yoshinaka kiso , who advanced into the central area and kyoto , took the position called ' seii taishogun , ' which had previously existed .the position of seii taishogun had a hint of a mission to punish the eastern forces , and yoshinaka 's hidden intent to oppose yoritomo has been surmised from that , but the yoshinaka government was over very shortly ( in fact , in recent years the story that says yoshinaka was not ' seii taishogun ' but ' seito taishogun ' is gaining ground .it is the later compilations such as " azuma kagami " and " hyakurensho " that give him the title ' seii taishogun , ' while " gyokuyo " and " sankaikoryonukigakiyo " ( excerpts from " sankaiki " ) , historical documents that were written at the time these events took place , have his title as ' seito taishogun . 'furthermore , it is thought that , as a post that would conquer yoritomo of bando , ' seito taishogun , ' a post previously taken by fujiwara no tadabumi to conquer taira no masakado of bando , was better than ' seii taishogun , ' which conquered the ezo of ou .the oshu fujiwara clan ruled the northeast region at that time , as it was an area to which the imperial court 's rule did not extend .the oshu fujiwara clan secured the position of ' chinjufu shogun ' and called their own residence ' yanagi no gosho ' or ' ryuei . 'ryuei is another name for the shogunate .the chinjufu shogun was granted regional autonomy in the form of military rule within mutsu province and dewa province , and as this position was formally one of an officer commanding the standing army on the border ( in the case of the seii taishogun , it was commanding a temporary expeditionary force ) , it was not necessary for the holder of this title to live in kyoto , which was very convenient for a regional leader .this seems to have been the yoritomo government in microcosm .in 1190 yoritomo was appointed to ukone no daisho ( udaisho ) and had his own organs of household government approved as government offices .however , the konoe daisho was required , by the nature of that position , to live in kyoto , and was not suited to moving toward independence in kanto .then yoritomo resigned from udaisho , and held onto those privileges as a former udaisho .it is thought that the notion of using the title of ' former udaisho ' for heads of state in the kamakura government was not unheard of .however , although the formal position of the post of udaisho was high , compared to the rival kiso yoshinaka , who was seii taishogun ( or seito taishogun ) , as it was an officer of the central imperial guards , it was not a position for actively suppressing regional disturbances with military force .also , compared to the oshu fujiwara clan 's chinjufu shogun , it lacked the important , active element of ' warrior 's self-rule . 'what yoritomo turned his attention to then was the office of ' seii taishogun . 'as military rule ( regional sovereignty ) , it was the same as the chinjufu shogun .however , given that the goal of this position was to lead the bando soldiers ( in this case , warriors from eastern japan ) to victory over the ezo of ou ( in this case , the oshu fujiwara clan ) , it was traditionally a post superior to that of chinjufu shogun .to put it another way , the seii taishogun was the one who placed a private position called kamakura-dono to rule as a leader of the warriors of eastern japan , shugo and jito throughout the country , was recognized as udaisho with the authority to exercise military police powers , had family organs of clan governance treated the same as official government offices , and bundled it all together and officially secured it .however , there is reason to believe that the post of seii taishogun was deemed necessary especially in the oshu war to defeat the oshu fujiwara clan , and when he was in fact appointed in 1192 it had already lost its importance to yoritomo .yoritomo was not in fact very attached to the seii taishogun post , and indicated his intent to resign 2 years later in 1194 .also , minamoto no yoriie was his heir and right away was appointed to sakone no chujo , and then saemon no kami , and was proclaimed seii taishogun 3 years later .then at the time of the hiki yoshikazu incident , the succession of the positions of sotsuibushi and sojito were in question , and the shogun posts were not involved .consequently , at this stage the shogun post was not an absolute requirement for leadership of the warrior families , and may not have been seen as that important .on the other hand , the post of shogun was proclaimed first when it came to succeeding minamoto no sanetomo .when the minamoto clan 's shoguns ended after the third one , shoguns from regent families or royal shoguns were installed as puppets and the regent hojo clan held the real power .from the kamakura period on , after minamoto no yoritomo took the position of seii taishogun and started the shogunate , the warrior families came to control japanese politics .along with that seii taishogun was the highest authority of the warrior families and japan 's substantive sovereign .although it was originally a post bestowed by the imperial court , actual appointments , except for a time during the new kemmu government , were at the request of the person whose influence placed him at the pinnacle of samurai society .formally speaking , among the nobles it was recognized that the court was the true government and the shogunate was a temporary government in the provinces .however , among warrior families that was not the case .in the period of the northern and southern courts , akiie kitabatake of the southern court , as chinjufu shogun , was allowed to be called chinjufu taishogun , but it is thought that this was done to put it on a level with and oppose the seii taishogun .historical traditionsit was customarily accepted by the warrior families that ' the families that could rise to shogun , leader of the samurai , were limited to those extending from the seiwa genji . 'because the oda family claimed a connection with the taira family , nobunaga oda was not able to become ' seii taishogun ' ; and when ieyasu tokugawa was appointed ' seii taishogun , ' he falsified a connection to the seiwa minamoto clan ; and there are other such tales .however , nobunaga oda in fact received an imperial recommendation for ' appointment to seii taishogun , ' so realistically there was no basis for the idea that one could not be shogun if he was not from the minamoto clan ( it seems that the reason ieyasu claimed minamoto heritage was not only to become shogun , but that by becoming the minamoto clan chief and entering the post of shogun , he would oppose hideyoshi 's warrior kampaku system and aimed to gain authority to rule over both the warriors and the nobles ) .furthermore , even after yoritomo , there are examples of regent shogun and imperial shogun , so it was not in fact limited to the seiwa minamoto clan .all this can be interpreted to mean that someone from the minamoto or taira clans , or even from the noble fujiwara clan , could become seii taishogun .a recently popular explanation on the subject is that , since ' seii taishogun ' was originally a post for leading soldiers of eastern japan in conquest over the ezo , the condition for assuming office was that he had to be ' someone who controls eastern japan in some form . 'there are various opinions as to whether or not nobunaga oda wanted to be seii taishogun , but it is not possible to know for sure .in fact , there is some speculation that what became a nominal qualification for the imperial recommendation for appointment to seii taishogun was that nobunaga wiped out the takeda clan , who were eastern japan daimyo , and effectively made the hojo clan of kanto subservient .also , there are those who say that hideyoshi toyotomi was not able to become seii taishogun because he lost to ieyasu tokugawa in the battles of komaki and nagakute .however , hideyoshi was appointed to kampaku , a higher ranking position than seii taishogun .for that reason , it is possible to speculate that hideyoshi was not interested in the shogun post , and wanted not a simple samurai government , but a new government that would subsumed the nobles .on the other hand , there was previously , among the nobles , a tendency to view a person 's pedigree - whether minamoto or taira clan - as ' taira who are close to the nobles ' or ' the warrior minamoto clan who are difficult to control . 'also stemming from this came the idea that the minamoto and taira clans , or the minamoto and taira families , alternately take control of political power in japan ( gempei kotai shiso ) .in fact , although there is an apocryphal tale that taira no tomomori and mitsuhide akechi were appointed to seii taishogun , there is no historical evidence to indicate so .successive seii taishogunscavalry taishogunseito shogunseisei shogun ( seisei taishogun )chinjufu shogunseito taishoguntaishogunshogunfukushogun