The
Codes
of ChOsokabe
Motochika
and the Economy
of Buddhist
Temples in His Day (I)
Kozen
Tachibana
I. Motochika's Ideas as Reflected in
1. Articles on Confucianism
In the preface to Motochika Seido Shikimoku (MSS), Motochika told his principal ministers that since the key point of the rise and fall of the country was whether Confucian morality was put into practice well or not, he keenly felt the necessary of the establishment of a code for this pur-posel).
In the sixth2) and eighth3) articles of Chosokabe Okitegaki (CO) he insis-ted that all people should always keep their morality based on Confucia-nism. And in Chosokabe Motochika Shikimoku (CMS) he referred to both the learning and the military training of samurai, as well as to the ethics and morality of Conf ucianism4). These articles were just like the articles of Nobunaga Togoku Hatto (NTH, 15 articles)5) which had been established
1) Shikoku Gunki (SG), vol. 5, p. 302.
2) Nihon Keizai Taiten (NKT), vol. 1, p. 661. Marius B. Jansen, "Tosa in the Sixteenth Century, " Oriens Extremus, 10-1 (Jansen, TSC, OE), p. 95. 3) NKT, vol. 1, p. 661. Jansen, TSC, OE, p. 96.
4) Zoku Gunsho Ruiju (ZGR), vol. 23, Ge, Buke-bu, p. 84a. The eighth article. 5) Nobunaga Togoku Hatto (NTH) or Kanto Hosei Jugokajo, which was also
called Kanto Seido (KS) by some scholars, was formulated in the tenth year of Tensho (1582) eight years after the establishment of MSS. NTH is preserved in the Oda Nobunaga Ki (ONK). NTH was called KS by Ariga
-464-by Oda Nobunaga in the tenth year of Tensho (1582) and the 99 articles of Shingen Kaho (SK) which expressed a moral admonition by quoting from Ta-hsueh, Shih-chih, San-lueh and so forth6).
In MSS Motochika expressed his ideas on Confucianism in detail; a per-son should become familiar with the San-ship, Wu-ching, and Ch'i-shu-under the guidance of his teacher7). Once Motochika who devoted himself to the study of Confucianism invited Nyoen and Ninsho to the castle, and made them give a lecture on Confucianism to his principal ministers and senior samurai8). This indicates how much Motochika was inclined to the learning of Nyoen and Ninsho, and how much he recognized the importance of Confucianism to his control. Moreover we discover in the sixtth article of MSS his political thought on how he could control his domain smoothly-by protecting the people9). This idea was derived from Confucian thought. The expression "the word of old" refers to Ta-hsuehlo).
On the other hand, we cannot find passages in CO which express Con-fucian thought or cite ConCon-fucian phrases directly. Motochika expressed
Choyu who lived in the Mei ji period, and then Inoue Kazuo also quoted this name without any criticism. But, I will not employ this name for following two reasons:
(1) NTH was formulated by Nobunaga in the tenth year of Tensho when he appointed his eminent retainer Takikawa Kazumasu the Kanto Kanrei (Governor-general of the Kanto area). And ONK's description was as llows: "Nobunaga formulated Togoku Hatto in the eleventh day of April, the tenth year of Tensho." I think that it is best to employ the original name expressed in ONK.
(2) We have further excellent evidence to prove the name of Nobunaga's. code. In the Oda Nobunaga Fu (ONF) the following expression appeares: "B
oth Nobunaga and Nobutada formulated the code entitled Kanto Hosei" Jugokajo in April of the tenth year of Tensho. " In this book the name KS, was never used.
6) NKT, vol. 1, pp. 682-690. SK, Ge. 7) SG, vol. 5, p. 303. The second article.
8) Teraishi Masa ji, Nangau Shi (Teraishi, NS), p. 256. 9) SG, vol. 5, p. 303.
10) Ssu-shu Tu-pen (SsTp), p. 13.
-463-ideas about the control of his domain in MSS which was established
twenty-three years before the f emulation of his chief codes. Therefore, it would
be a mistake to disregard his MSS in any discussion of his polotical ideas.
Actually, his Confucianism was influenced by Nyoen and Ninsho.
2. Articles on Buddhism
In 1574, Motochika prescribed in the first article of MSS how the
Budd-hist temples as well as the Shinto shrines should be treated11). However,
we are aware of his serious attitude to the temples in the second article
of C012). In this article, there is no passage stating that if the Buddhist
temple buildings should be destroyed, the monks must report the repairs to
-the office of Temple Bugyo13), yet such a report is prescribed for Shinto shrines.
This difference of treatment between temple and shrine indicates that the
temples' domain was much greater than that of the shrines'14). Secondly, a
Buddhist monk seldom had his own domain as private property15) because
-most of the monks had to live together in the Buddhist community. All
expenditures for the Buddhist temple and monks were supplied by the fief
from the Buddhist temple's domain. On the other hand, most of the Shinto
shrine priests had been given their own domain as private property by
the lord. All private expenditures had to be provided by the fief from the
priests' domain16). We can judge that Motochika did not call for the
supp-ression of temples, when we study his protective policy toward the temples.
11) SG, vol. 5, p. 303. The first article.
12) NKT, vol. 1, p. 661. Jansen, TSC, OE, p. 95.
13) Yamamoto Takeshi, Chosokabe Motoshika (Yamamoto, CM), pp. 11-12. Nihon Rekishi Jiten (NRJ), vol. 9, p. 232c-d.
14) Chosokabe Chikencho (CC), Kaisetsu by Yokokawa Suekichi, Takaoka Gun, Jo-2, pp. 726-727; Kami Gun, Ge, p. 635. This will be proved when one looks at the records of Motochika's Land Survey.
15) There were some Buddhist monks who had their own land in the temple's domain. For example: A monk of Soan Temple, whose name was not given in the record of Motochika's Land Survey, had 2 tan of his own land. CC. Tosa Gun, Ge. p. 45.
16) For example, Wakamiya Hachiman Shrine and Itsuku Tosa Shrine.
-462-For example, he built more than nine temples in his castle town17). The nineth and tenth articles of CO are connected with the functions of Buddhist monks18). The strict regulations in these articles never appeared in the codes of other clans. For example, we can find only a few articles concerning monks in SK in which "the debate between the Jodo sect and the Nichiren sect are never permitted in the country. If an attempt to hold such a debate is made, the people responsibel will be punished20)." When we compare the article on religion f o SK with the articles on religion of CO, we can recognize the severity of the latter clearly. Furthermore, Moto-chika prescribed articles on monks in the twenty-sixth21) and eighty-first22) articles of CO. The former article stated that when there was not a man in the house, no monks should set foot in the house. The latter article is concerned with the transferring of the headship of a temple throughout the domain.
I think that Motochika prescribed these decisive articles since he thought that both a monk's personality and his sect would bring a good influence on the spiritual life of each person and at the same time be useful for the control of his domain. He should respect for Hiu23), who was an extremely
17) CC. Kaisetsu by Yamamoto Takeshi, Nagaoka Gun, Ge, p. 800. Yamamoto, CM, p. 200.
18) NKT, vol. 1, p. 662. Jansen, TSC, OE, p. 96.
19) Okuno Takahiro, Takeda Shingen (Okuno, TS), p. 263. Professor Wilhelm ROhl translated some articles of SK into German. This is a good work with detailed notes. But, it is unfortunate that he seldom referred to the influence of the Pi-yen-lu on SK. "Das Gesets Takeda Shingen's, " OE, 6-2, pp. 210-235. 20) NKT, vol. 1, p. 678. The twenty-second article. Cf. the articles 37 & 38 of
SK.
21) NKT, vol. 1, p. 665. Jansen, TSC, OE, p. 100. 22) NKT, vol. 1, p 670. Jansen, TSC, OE, p. 106.
23) Tosa Monogatari (TM), vol. 4, p. 125. Hiu was a Buddhist monk. He stayed in Ryuhon Temple for a long time. Motochika gave his highest esteem to Hiu because of his learning and also because of his capacity for governing,
and engaged him as an adviser.
Kochi Ken Shiyo (KKS), pp. 485-486. Takezaki Goro, Tosa Jiin Shi (Takezaki, TJS), pp. 27-28.
-461-learned monk of the Shingon sect, as well as for Ninsho and Nyoen, who,
belonged to the Rinzai sect24).
(to be continued)
24) In those days when the Government of Muromachi had been destroyed and powerful Sengoku Daimyo arose in some areas of Japan, many daimyo were eager to enter into close relationships with the outstanding Buddhist monks who lived in Kyoto or studied in the Zen Buddhist temples in Kyoto mainly because of their capacity as advisers. In such circumstances a lot of ding monks who came into contact with the daimyo contributed much to the establishment of castle towns as cultural centers. Of course some of the daimyo wanted to learn the so-called Sogaku from such monks.
Takeda Shingen and Chosokabe Motochika were typical daimyo who did so. By comparing Shingen's interest in Sogaku or Buddhism with ka's, I shall make the characteristics of some articles on Buddhism in
tochika's codes clear.
Takeda Shingen gave his highest esteem to some monks. Sakugen Shuryo, who was an eminent monk of Tenryu Temple which was the highest ranked temple of the Gozan temples in Kyoto and belonged to the Rinzai sect, came
to stay in Erin Temple at the invitation of Shingen (ca. 1555-1557). Erin Temple had been established by Zekkai Chushin, a prominent monk of the Gozan who came from Tosa, in the first year of Shitoku (1384). It was said that Shingen asked Sakugen to become the head priest of Erin, Choko and Keito Temples. Shingen also donated a newly constructed temple to Sakugen
in his castle town. Sakugen was a highly honored and learned Zen monk. He went to Ming China twice and is famous as the author of Nyumin Ki. Another Zen monk, Iko Myoan of Shokoku Temple (one of the Gozan ples) also stayed in Erin Temple by the invitation of Shingen. Shingen also invited Meishuku Keishun and Kian Genmitsu, who were learned Zen monks of Myoshin Temple in Kyoto, to Erin Temple. Both of them stayed in that temple for a while. Shingen's close friends were learned monks whose names were Kishu Gempaku and Kaisen Shoki. Kishu Gempaku was an outstanding monk of Myoshin Temple and was recommended to Shingen by Sakugen
and he was invited by Shingen to his domain, Kai. He stayed in Chozen Temple for a long time. Shingen enthusiastically studied the Pi-yen-lu under the guidance of Kishu Gempaku. There are many quotations from the yen-lu in SK. The name Shingen was the Buddhist name Which was given by Kishu to Takeda Harunobu. Kaisen Shoki, who was a monk of Myoshin Temple, stayed in Erin Temple as the head priest by the invitation of gen. Shingen valued him highly because of his extraordinary capacities in
-460-all fields. It is said that Shingen highly respected some monks who belonged to the Soto sect and the Tendai sect. He had close friendships with some monks who belonged to Myoshin Temple, and established the so-called Fuchu Gozan in Kofu. It consisted of Chozen, which was the highest ranked temple among five, Toko, NOsei, HOsen and Enko Temples. Shingen's purpose in establishing the Fuchu Gozan in Kai was probably to make Fuchu into the cultural center of the Kanto area.
I think that it is a very significant clue to the understanding of this aspect of Shingen's views that his main interest in Buddhism was toward only the Rinzai, Soto and Tendai sects and their monks. He appears not to have been interested in the Jodo and the Nichiren sects and their monks. This may have been because there were few excellent monks in those sects. Some articles concerning Buddhism in SK can only be understood bearing this in mind.
Chosokabe Motochika also had close friendships with some monks who belonged to the Rinzai and the Shingon sects. Motochika was a patron of Kyuko and Soan Temples of the Rinzai sect and also a patron of Ashiz uri and Chikurin Temples of the Shingon sect. It is true that Motochika like Shingen was particularly interested in both the Rinzai and the Shingon sects. Above all, Motochika was favourable to the Rinzai sect and its monks who were closely connected with Myoshin Temple in Kyoto.
Both Motochika and Shingen were interested in Sogaku and Buddhism be-cause of the sharp brains and the fine personalities of monks who belonged to the Rinzai sect or sometimes to the Shingon sect. Tsuji Zennosuke, Nihon Bunka Shi (Tsuji, NBS), vol. IV, pp. 226-229. Tosa no Kuni Gunsho Ruiju (TKGR), vol. 52. Takezaki, TJS, p. 27.
