#enryakuji

[crazyfox-archives]

Monks from Enryakuji Temple (延暦寺) on Mount Hiei assisting with rites for the prevention of illness at Kitano Tenmangū Shrine (北野天満宮) in Kyoto in early September 2024

Monjes del templo Enryakuji (延暦寺) en el monte Hiei ayudando con ritos para la prevención de enfermedades en el santuario Kitano Tenmangū (北野天満宮) en Kioto a principios de septiembre de 2024

Image from the temple's official twitter account

[whencyclopedia]

Emperor Kammu

Emperor Kammu (aka Kanmu) reigned in ancient Japan from 781 to 806 CE and is most noted for relocating the capital to Heiankyo (Kyoto) in 794 CE. Kammu was one of the most powerful emperors Japan had seen or would ever see, and his reign witnessed a restructuring of the royal household and government, reducing the state's costs and making it better able to manage the country and fight corruption.

Continue reading...

[odaclan]

In “defense” of the Enryakuji invasion

This is the clash of two military and political powers that finally came to a head, not a one-sided oppression

When people cite the invasion of Enryakuji to accuse Nobunaga of all sorts of horrible things, it’s usually because they were under the impression that an unreasonably large number of people were killed, or that it was an oppressive massacre against a community that weren’t posing a threat.

It’s very unfortunate that it’s very rarely clearly explained to the general public that Enryakuji has armed forces. In a lot of ways it’s almost functioning like a samurai lord’s castle, inhabited by both warriors and civilians alike. They also had massive political power and influence. They’re not a quiet little temple whose inhabitants were peaceful or helpless.

The warrior monks of Enryakuji themselves have committed massacres and invasions. They do not accept other sects rivalling them, either out of genuine religious zealotry and considering the other sects “heretics”, or because they  simply want to maintain their sect’s influence and authority in Kyoto. They were not politically neutral, nor were they pacifists. 

(A Cultural History of Japanese Buddhism, page 178)

I emphasise the part where it says the Enryakuji warriors wrecked Kyoto so badly, it’s equal to -- or even worse than -- the destruction in Kyoto when the Onin War broke out. These monks are vicious and violent. 

They were still meddling in politics and battle in Nobunaga’s time. During Nobunaga’s battles with the Azai and Asakura, these monks joined in the forces opposing Nobunaga. They took part in besieging Usayama Castle, which resulted in the death of one of Nobunaga’s brothers and some other senior vassals. 

The killing of thousands of combatants and civilians alike regularly happens when any one lord invades another territory. There are no stipulations to spare civilians. If a lord decided to evacuate civilians first before the invasion, then it is a benevolent act. Otherwise, civilian casualties is just a fact of life in that time period.

In which case, how is Nobunaga’s invasion any different than, say, the occasion where Nobunaga invaded Mino and conquered the Saitou? That's rarely, if ever at all, cited that as an example of cruelty. That was just a battle. 

There is no reason to be especially horrified about this Enryakuji incident above any other battle or invasion. This is nothing about this battle that more morally outrageous than what every samurai commander regularly do when engaging another samurai in battle. 

I would grant that many people may think that any mass-death is automatically horrible, and perhaps no amount of reasoning and justification can make the Hieizan invasion and burning defensible. There is no denying that thousands of people were killed in Enryakuji. It’s fine if one were to still condemn this even after knowing the circumstances. Still, knowing and understanding the context matters.

The Hieizan situation only looks different than a regular castle invasion because Enryakuji has the facade and still does operate as a temple. There is something about religious sites that inherently invokes the image of sacredness after all, regardless of the faith, and the general public tends to view them differently than a regular fortress or castle.

It is true that there were contemporary Sengoku writers who severely criticised Nobunaga for his actions. However, for the Japanese at the time, Enryakuji is a holy site with immensely deep cultural and spiritual significance. Not just the temple, but the whole mountain itself. No matter how justified Nobunaga was, or even if nobody was killed, people were going to be up in arms about it simply for the fact that Hieizan was targeted.

Think of the time when the Notre Dame caught on fire. People from all over the world were horrified. Imagine how much worse would it be if, say, there’s a fire in the Vatican. That’s what it was like for the people there at the time.

On top of that, the chief priest of Enryakuji also happens to be the emperor’s brother. This invasion can be perceived to be disrespectful to the imperial court. It only worsens the uproar surrounding this situation, which then supposedly led to the dramatic letter where Nobunaga calls himself the Dairokuten Maou in a spiteful reply to Shingen’s letter rebuking him in the name of the chief priest. 

An additional point in the “defense” is the numbers. For some reason there is a claim that 20 thousand were killed in the Enryakuji invasion. I have yet to find the exact source of this information. Wikipedia and other online articles cite Stephen Turnbull’s book, but I cannot find corroboration for this claim in the original historical documents. 

Shinchoukouki said "many thousands” and did not specify a number, and Luis Frois recorded that he was told around 3000 were killed (about 1500 combatants, and 1500 civilians). 

(They Came to Japan: An Anthology of European Reports on Japan, 1543-1640, page 99)

The claim of 20 thousand people killed also does not make sense as, supposedly, there weren’t even 10 thousand people inhabiting the Enryakuji complex in Hieizan at the time. How can the dead amount to more than double the actual number of inhabitants? 

Lastly, there’s also reports from on-site research that claims that, as of 1980s, they weren’t able to find “proof” of massacre or mass-burning. They have yet to find the human remains of the dead, nor expansive traces of burning in the soil. The burning traces that was discovered were very minimal, compared to the narrative of “the whole mountain was up in flames”. On top of that, there were existing textual records describing many of the buildings were already dilapidated and abandoned as of 1570, and so even if they were burnt, there were no casualty or major losses.

However, this is a decades old report and I haven’t seen any certified updates on this yet. To be able to make a definitive claim, they would have to conduct a scan of the whole mountain, which is difficult to do.

[riku-in-japan]

Day 12 Enryakuji

Finally, reached the top of the mountain and the temple!! Welcome to Enryakuji.

The temple grounds were a lot bigger than I initially expected, meaning I didn't really have time to give everything a proper look before having to go down again. I mostly regret not realizing there was some kind of collaboration going on with Violet Evergarden at the Garden museum until the moment I sat down in the cable car. Would have loved to see what that was about.

So, all I had a look at was the main area and one of the side areas. On my own though. When I arrived at the top, my husband announced he was going back down again. Apparently the cable car had done his fear of heights no good and the idea he had to ride it again stressed him out so much he wanted to get it over with as soon as possible.

So, I started exploring by myself.

It was a bit unfortunate that the main building of the whole place was being renovated and barely visible to the eye. Seems it is going to take a few more years before they are done. But I suppose everything else was really pretty. Some parts were newer looking than others.

The oldest were probably located in one of the side parts I decided to visit, which was a roughly ten minutes walk away from the main area. Even though my husband was already asking me to hurry up and catch a cable car, since he was getting antsy about reaching Tokyo too late. (Any time before midnight is still on time! It's only 4PM! Let me explore!)

After a quick look around, and with my husband getting impatient, I ended up rushing back to catch the cable car that would leave half past four. In the end it was a bit further away than I initially expected, but I did make it in time and I got to sit down for the trip.

The ride was nice, apparently it's the longest cable car ride in Japan? But I suppose I do prefer walking up and down a mountain by myself. This time, that was unfortunately impossible.

By the time I reached the bottom, my husband was already at the JR station, telling me I had exactly 18 minutes to make it to the station, or we'd have to wait for the next train. Now guess how long it takes to walk to that station according to google? You guessed it, 18 minutes.

So, walking on full speed, I made it to the station with just 2 minutes to spare!

In Kyoto we grabbed some food at the convenience store, released our suitcases from the locker and sat down in a Shinkansen to Tokyo before eating out very lavish dinner consisting of nikuman and pizzaman.

And thus concluded my birthday...

Ah, no... In Tokyo we still had to find our hotel and my husband very carefully guided us to the wrong one. Like, in what world would a hotel chain need two hotels almost right next to each other? And give them almost exactly the same name? Who would think of that!?

Anyway, paying for a room with a view was definitely worth it! (Photos will follow later, I already reached my 10 photo allowance for this post...)

[briefbestiary]

A spirit so vengeful, he transformed into a malicious yokai. Tesso was a giant rat that lead an army of rats, its body was hard like stone with claws and teeth of iron. The thousands of rats devoured numerous scripts and other objects within the Enryakuji until he was placated.

[whencyclopedfr]

Ennin

Ennin (793-864, titre posthume: Jikaku Daishi) était un moine bouddhiste japonais de la secte Tendai qui étudia longuement le bouddhisme en Chine et en rapporta des connaissances sur les rituels ésotériques, les sutras et les reliques. À son retour, il publia son célèbre journal Nitto Guho Junrei Gyoki et devint l'abbé de l'important monastère d'Enryaku-ji, sur le mont Hiei près de Kyoto, et donc le chef de la secte Tendai.

Lire la suite...

[thekimonogallery]

Rain in Enryakuji Temple, by Asano Takeji, 1948

[tokidokitokyo]

山形県

Japanese Prefectures: Tohoku - Yamagata

都道府県 (とどうふけん) - Prefectures of Japan

Learning the kanji and a little bit about each of Japan’s 47 prefectures!

Kanji・漢字

山　やま、サン、セン　mountain

形　かた、かたち、なり、ケイ、ギョウ　shape, form

県　ケン　prefecture

���北　とうほく　north-east, Tohoku (northernmost six prefectures of Honshu)

Prefectural Capital (県庁所在地) : Yamagata (山形市)

Yamagata in southern Tohoku is known for natural beauty, impressive skiing, and hot springs. The prefecture is enclosed by the Sea of Japan to the west and mountains to the east, with port cities along the coast and secluded skiing and hot springs in the mountains. The mountain temple of Yamadera (or Risshakuji) was visited by the famous poet Basho and is the subject of one of the most famous haiku poems in Japan. The spectacular snow-covered trees in the mountainous areas are referred to as "snow monsters." The prefecture also produces 70% of Japan's cherries.

Recommended Tourist Spot・おすすめ観光スポット

Yamadera/Risshakuji - 山寺／立石寺

Photo by Tak1701d

Yamadera (also known as Risshakuji) is a scenic temple located in the mountains to the northeast of Yamagata City. The temple grounds extend high up a steep mountainside, from where there are great views down onto the valley. The temple was founded in 860 (during the Heian Period) as a temple of the Tendai sect under the official name Risshakuji. Its popular name, Yamadera, literally means "mountain temple." At the time of the founding, the area in Yamagata was at the northernmost national border.

Yamadera is also known for a visit in the late 1600s by the famous poet Basho, who composed one of his most famous haiku there. A statue of Basho and a rock inscription of his famous poem can be found in the lower area of the temple grounds. South of Yamadera and the train station there stands a museum dedicated to Basho that focuses on his trip to northern Japan. The main hall, Konponchudo Hall, is the oldest hall in the temple and houses a flame that is said to have been brought from Enryakuji in Kyoto and to have continued burning since the foundation of Yamadera.

A 30-minute hike up a stone path of 1000 steps that leads up the mountainside goes to the upper area of the temple grounds. There is a massive Mida Hora rock, shaped like Amida Buddha, at the top of the stone path, and past Niomon Gate is an open area with spectacular views into the valley. Past several of the temple buildings there are more stairs that lead up to the Godaido Hall, an observation deck with the best views onto the valley below. The building dates back to the early 1700s and extends out over the cliff.

Regional Cuisine - 郷土料理

Akebi (fruit of the Chocolate Vine) - アケビ（木通）

Philipp Franz von Siebold and Joseph Gerhard Zuccarini - Flora Japonica

The translucent white flesh with tiny black seeds inside of the akebi purple pod is eaten as fruit. It is relatively unknown that the purple pod can be cooked and eaten as well, but like a vegetable, not a fruit. Traditionally, akebi was viewed as a wild fruit that country kids plucked and ate from vines in Tohoku while playing in the mountains. As people became interested in discovering new and interesting culinary sensations, a variety of akebi that could be cultivated was developed about 20 years ago, centered in Yamagata prefecture. In Tohoku traditional akebi recipes did exist; the fruit was mixed with salt to pickle cucumber and was said to increase the sweetness (although akebi itself is not sweet), while the pod was stuffed, sauteed and deep fried.

In Akita Prefecture an herbal oil medicine was produced from the akebi seeds, but this is not a common practice. Interestingly, recent scientific research has shown the akebi to have antiseptic properties and to be a diuretic. Traditionally in Yamagata Prefecture, people believed that the spirits of ancestors returned to this world for Obon on a ship made of the akebi pod and offered akebi on the family Buddhist altar.

Akebi is in season for just two weeks or so in early autumn, and can be found in upscale grocery stores and specialty fruit boutiques. This makes it a rare delicacy.

Yamagata Dialect・Yamagata-ben・山形弁

Yamagata-ben, or the Yamagata dialect, is actually comprised of 4 different dialects, which are mostly comprehensible to their neighbors.

じぇじぇこほしい (jejeko hoshii)

Standard Japanese: お金が欲しい (okane ga hoshii) English: I want money

めんこださげ、ける (men ko dasage, keru)

Standard Japanese: いい子だから、これあげる (ii ko dakara, kore ageru) English: You're a good kid, so I'll give you this (present)

めーるさあがももつけておぐってみっか！ (meeru sa agamomo tsukete ogutte mikka!)

Standard Japanese: メールにハートマークを付けて送ってみようか！ (meeru ni haatomaaku wo tsukete okutte miyouka!) English: I'm going to try adding a heart to this text and send it!

ほだなさすかえない (hadana sasu kaenai)

Standard Japanese: そんなの気にしなくていい (sonna no ki ni shinakute ii) English: You don't have to worry about that

[daeva-agas]

[Ikesen Historivia] Ikko-ikki

Probably already mentioned this in my previous posts, but even if they come from multiple temples, they’re all from the “Honganji denomination/sect”.

Ishiyama Honganji is the main HQ. They have branch/affiliate temples, and those branches naturally aren’t all called “Honganji”. The monks and the people who go to these temples might be inspired to go out and join the fight as part of the Ikko-ikki, but there’s of course the casual temple-worshippers and faithful Buddhists who don’t wat to fight. 

Still, Kennyo is the leader of all the Honganji-affiliated temples and sub-temples. He could tell the Ikko in some other province to riot without him needing to be there, and they would go out and riot (as Shingen once referenced in the game).

So it’s not like the Ikko-ikki are, say, Honganji and Enryakuji working together. Those are two different Buddhists sects (who hate each other). 

There’s enough affiliate Honganji temples for there to be a huge Ikko army to overthrow the samurai lords of an entire province. 

Though, I’m talking about the historical fact here, and I’m honestly not sure what the Ikesen writer thought the Ikko-ikki was like. I went out of my way to poke around to figure out this mess of temples, but before that I also had all these groups mixed up too. 

[helpmeimblorboing]

祇園精舎の鐘の聲、 諸行無常の響き有り。 沙羅雙樹の花の色、 盛者必衰の理を顯す。 驕れる者も久しからず、 唯春の夜の夢の如し。 猛き者も遂には滅びぬ、 偏に風の前の塵に同じ。

Gionshōja no kane no koe,

Shogyōmujō no hibiki ari.

Sarasōju no hana no iro,

Jōshahissui no kotowari wo arawasu.

Ogoreru mono mo hisashikarazu,

tada haru no yo no yume no gotoshi.

Takeki mono mo tsui ni wa horobin(u),

hitoeni kaze no mae no chiri ni onaji.

The sound of the Gion Shōja bells echoes the impermanence of all things the color of the sāla flowers reveals the truth that the prosperous must decline The proud do not endure, they are like a dream on a spring night the mighty fall at last, they are as dust before the wind.

The bells at Buddhist temples in Japan are different than the bells found in cathedrals throughout the western world. The bells are housed in a bell “tower” that is essentially a sturdy, open sided building that the bell is suspended from in the middle. Not much of a tower really

The bell is protected from the elements simply by a a roof. Rather than a clapper that rings the bell from the inside like we would expect in the west, the bells are rung with a small log suspended by ropes alongside the bell. It requires a person to swing the log with enough

momentum to strike the bell with the end of the log. The bell echoes for a long period of time before the bell is rung again.Quite unlike the seemingly continuous and joyful ringing of western bells when rung by hand.The sound from the Japanese bell is more sobering and prolonged

The 4-character expression (yojijukugo) "the prosperous must decline" (盛者必衰, jōshahissui) is a phrase from the Humane King Sutra, in full "The prosperous inevitably decline, the full inevitably empty" (盛者必衰、実者必虚, jōsha hissui, jissha hikkyo).

Gion Shoja” refers to the Buddhist monastery in India and “sala flower” refers to the flower of the sala tree in Kushinagara where Shakyamuni passed away. It is said that when Shakyamuni passed away, the sala trees gave forth flowers in full bloom out of season.

Dōgen’s contemporary, Kamo no Chomei (1153 – 1216), wrote an essay entitled Hojoki (My Ten-Foot Hut) in 1212, one year before Dogen became a monk at Enryakuji in Mt. Hiei. Chomei wrote about the situation in the capital, Kyōto.

He recorded that they had many natural disasters such as great fires, whirlwinds, typhoons, earth quakes, etc. beside the destruction caused by the civil wars between Heike and Genji clans. In the beginning of Hojoki he wrote:

Though the river’s current never fails, the water passing, moment by moment, is never the same. Where the current pools, bubbles form on the surface, bursting and disappearing as others rise to replace them, none lasting long. In this world, people and their

dwelling places are like that, always changingNor is it clear to me, as people are born and die, where they are coming from and where they are going. Nor why, being so ephemeral in this world, they take such pains to make their houses pleasing to the eye. The master and the

dwelling are competing in their transience. Both will perish from this world like the morning glory that blooms in the morning dew. In some cases, the dew may evaporate first, while the flower remains—but only to be withered by the morning sun. In others, the flower may wither

even before the dew is gone, but no one expects the dew to last until evening. These are the well-known examples of people’s sense of transience and the vanity of life in the mundane world at the time of Dōgen. Dōgen’s insight into impermanence is very different from those

pessimistic views of fleeting world. As he expresses in this waka, although seeing impermanence is sad and painful, still, that is the way we can arouse bodhi-citta (way-seeking mind) and also see the eternity within impermanence.

[ideas-of-immortality]

"...he [Saichō] stated his hope that these deities may overcome the evil karma that had caused them to be reborn as Kami, that they may serve as protectors of the monks' practice hall, and that they may bring their innate seeds of buddhahood to maturation by listening to the preaching of the Lotus... Saichō echoed Chinese rhetoric on the Buddhist "taming" of local mountain deities. Chinese biographies of eminent monks (Gaosengzhuan) refer frequently to the submission of hostile and violent deities who seek to obstruct the building of temples in their domain. By demonstrating the superiority of the universal Dharma over local "demons," Buddhist monks proved both the truth of their religion as well as their ability to apply it for useful purposes. Throughout the Buddhist world, monks faced local deities by defining them as deluded beings subject to the eternal laws of karma... In classical Japan such skills were especially welcome. Deadly epidemics, fires, and other disasters constantly threatened the court and the populace, and the control of 'wrathful spirits' (onryō) was at the top of the political agenda.

In Japan this Buddhist approach to local deities took many forms. One was the founding of shrine temples, where sutras were read for the deities at some distance from their shrines. Slightly later, shrines themselves were decked out with Buddhist paraphernalia and the deities themselves were depicted as human-like sponsors or practitioners of the Dharma, or as emanations of Buddhist divinities (Teeuwen and Rambelli 2003;7-31). The founding of the Jingū Zen'in, which was described as Hie's 'shrine temple' in later sources, and perhaps even of Enryakuji itself, followed this pattern. The court supported the Buddhist taming of Hie by allowing the annual ordination of two Tendai monks with the specific task of reciting sutras for the benefit of the deities of Greater and Lesser Hie (in 886)... In subsequent centuries, the Hie Shrines themselves became the main scene of Buddhist rites to the kami, and the Jingū Zen'in gradually lost its significance (Sagai 1992: ch. 5)."

—A New History of Shinto, John Breen and Mark Teeuwen

[crazyfox-archives]

The central chambers of the Taizōkai Mandara (胎蔵界曼荼羅), the Matrix World Mandala depicting hosts of buddhas, bodhisattvas, wrathful wisdom kings, and assorted other divinities & supernatural beings radiating from the cosmic buddha Dainichi Nyorai (大日如来) in the center, here all represented by their Sanskrit seed syllables in Siddhaṃ script

Color on silk dating to the 14th century, from the collection of Enryakuji Temple (延暦寺) on Mount Hiei (比叡山) north of Kyoto

[whencyclopedia]

Ennin

Ennin (c. 793-864 CE, posthumous title: Jikaku Daishi) was a Japanese Buddhist monk of the Tendai sect who studied Buddhism at length in China and brought back knowledge of esoteric rituals, sutras, and relics. On his return, he published his celebrated diary Nitto Guho Junrei Gyoki and became the abbot of the important Enryakuji monastery on Mount Hiei near Kyoto and, thus, head of the Tendai sect.

Tendai Buddhism had been introduced to Japan by the monk Saicho, also known as Dengyo Daishi (767-822 CE). Based on the teachings of the Chinese Tiantai Sect, Saicho's simplified and inclusive version of Buddhism grew in popularity, and its headquarters, the Enryakuji complex on Mount Hiei outside the capital Heiankyo (Kyoto), became one of the most important in Japan as well as a celebrated seat of learning. Ennin became a disciple of Saicho from 808 CE when he began to study at the monastery, aged just 14.

Travels to China

Ennin was selected as part of a larger Japanese embassy led by the envoy to the Tang Court, one Fujiwara no Tsunetsugu, to visit China in 838 CE and study there. The main aim was for Ennin to study further the Tendai doctrine at the T'ien-t'ai shan. Ultimately, he would stay there for nine years, studying under various masters and learning in greater depths the tenets and rituals of Buddhism and especially the mysteries of Mikkyo, that is esoteric teachings known only to a very few initiated priests.

On arrival at Yang-chou and awaiting to be taken to T'ien-tai shan, the monk wasted no time and there and then found priests to teach him shitan, the Indic script used in esoteric texts. He also made his own copies of such texts and underwent an initiation with a priest called Ch'uan-yen. As it turned out Ennin did well, for by the time the Chinese authorities had organised his transport to his original destination he was informed there would be no time to do so if he were not to return to Japan as planned with the embassy. Ennin decided to stay and passed the winter at a monastery in Shantung run by Korean monks.

In the spring Ennin set off for Wutai, an important pilgrimage site and home to some more learned monks who could help satiate his thirst for Buddhist knowledge. Mount Wutai, where the bodhisattva Manjusri was thought to have appeared, was also a centre of esoteric cults. Over the next 50 days, Ennin acquired such techniques as rhythmically chanting the name of Amida Buddha and changing the intonation each repetition.

From 840 to 845 CE Ennin then studied at Ch'ang-an, learning more of Mikkyo, copying texts and mandalas, and being initiated by three different esoteric masters, going beyond the level that the recognised Japanese master and foremost expert Kukai had reached. In 845 CE Ennin, like many Chinese monks, suffered the persecution of anti-Buddhist emperor Wu-tsung, and he was compelled to return to Japan. This was easier said than done and it took two years, the death of Wu-tsung, and a general amnesty for him to finally find a ship that would make the voyage.

Continue reading...

[odaclan]

Nobunaga and the "Dairokuten Maō faith"

This was described in a tourism website, so it might not be necessarily true. That being said, the article claimed that the reason why Nobunaga called himself the "Dairokuten Maō" was because he might be someone who is a participant of the Dairokuten Maō worship/faith.

To explain this a little: I once mentioned that the Dairokuten Maō is actually worshipped in some areas. There are various possible reasons, but one possible reason is that in non-Buddhist faiths, this "demon king" is viewed as a guardian.

As a demon, the Maō tempts people away from Buddhist enlightenment by worldly possessions. Gold and riches and lustful pleasure. Therefore, if someone doesn't believe in Buddhism, it would make sense for them to think that this is actually a good thing and perceive the Maō as some kind of god of prosperity instead.

Slightly related to the above, there were also some medieval texts linking the Dairokuten Maō to Amaterasu and/or other deities. I'm not sure if this is in any way relevant to the worship of the Maō, but it might be relevant to Nobunaga's actions.

This is a narrative that supposedly came from the Taiheiki (possibly a more modernised translation):

「イザナギ・イザナミの第一の御子神が、「この国の主と成て」伊勢に鎮座したとき、第六天魔王が現れた。魔王は、この日本の国に仏法が広まると力を失うという理由から、天照大神の働きを妨害しようとした。

そこで天照大神は、魔王に「私は仏・法・僧の三宝には近づかない」と誓った。魔王は怒りを鎮め、その血で契約書を書き、天照大神に手渡した。「世界が滅び去るまで天照大神の末裔をこの国の主とする。もし、天皇の命に従わず、国を乱し、人民を苦しめるもの��あれば、魔王の眷属が必ず罰を与え、死���もって報いさせよう」

［太平記］

When Izanagi and Izanami's first deity offspring "became the ruler of this land" and settled down in Ise, the Dairokuten Maō appeared. Since he would lose his power if Buddhism spread throughout the land of Japan, the Maō attempted to interfere with Amaterasu Ōmikami's actions.

Therefore Amaterasu Ōmikami swore to the Maō, "I will not come near the Three Treasures of Buddhism; the Buddha, Dharma, and the monks". The Maō's anger was appeased, and he wrote a contract in his blood which he gave to Amaterasu Ōmikami. "Until the world perishes, the descendants of Amaterasu Ōmikami shall be the rulers of this land. Supposing that anyone disobeys the Emperor's order, disturbs the country, or causes suffering to the people, the Maō's kin and house will surely punish them and repay it with death."

Some articles I've seen claim that there are also similar narratives where the ones who made the deal with the Maō were Izanagi and Izanami instead. As they were the creator-gods, this version escalates the Maō's importance even further. Though, I haven't seen any quotes of the actual text of this version yet.

The Taiheiki is a classic that I would expect the samurai lords of Nobunaga's time are familiar with. The idea that Nobunaga called himself the Dairokuten Maō based on the above Taiheiki text would lend some credence to the theories saying that Nobunaga might have been aiming to abolish the shogunate to restore power to the emperor.

As seen above, the Maō proclaims to be the emperor's protector, and also someone who safeguards peace in the nation. Even if Nobunaga doesn't particularly worship the Maō, he might have been inspired to view himself as that "Maō's kin and house" who puts to death those who disturbs the nation in service to the emperor.

Edit: It slipped my mind a little when I was originally writing this, but the argument against this would be that at the time of the Enryakuji burning, the head abbot of the temple was actually the emperor's brother. Nobunaga's attack on Enryakuji can be perceived as slight against the imperial household.

On the other hand, you could also argue that the Maō's protection only extends to the sitting emperor. Therefore, if Nobunaga was acting based on the Maō's promise written in Taiheiki, attacking Enryakuji is not against that principle.

[thon717-fmp]

A look into Japanese history Part 5

Oda Nobunaga:

Gained control of Owari province in 1559.

Captured Kyoto in 1568.

Eliminated enemies, including militant Buddhist sects (Ikko sect).

Destroyed Enryakuji monastery in 1571.

Continued fighting the Ikko sect until 1580.

Fortunate deaths of rivals Takeda Shingen and Uesugi Kenshin.

Defeated the Takeda clan at the Battle of Nagashino in 1575 using modern warfare.

Murdered by general Akechi Mitsuhide in 1582.

Toyotomi Hideyoshi:

Defeated Akechi Mitsuhide and took control after Nobunaga's death.

Subdued Northern provinces and Shikoku by 1583.

Conquered Kyushu in 1587.

Defeated the Hojo clan in Odawara in 1590, completing Japan's reunification.

Destroyed many castles to strengthen control.

Conducted the "Sword Hunt" in 1588, confiscating weapons from farmers and religious institutions.

Enforced strict social class distinctions, requiring samurai to live in castle towns.

Started a land survey in 1583 and conducted a census in 1590.

Completed Osaka Castle in 1590.

Issued an edict in 1587 expelling Christian missionaries.

Increased persecution of Christians in 1597, executing 26 Franciscans.

Attempted to conquer China by invading Korea in 1592.

Captured Seoul but was pushed back by Chinese and Korean forces.

Final evacuation from Korea in 1598, the year of his death.

Tokugawa Ieyasu:

Successor of Hideyoshi.

Became the most powerful man in Japan after Hideyoshi's death.

[judahmaccabees]

No one ever helped me truly. Shame on you all.