Kakunyo - Kakunyo

A Jodo Shinshu monk in the late Kamakura period. The third head priest of Hongan-ji Temple. His given name was Sosho. His father was Kakue (1239-1307), the grandson of Shinran. At a young age, he made a three-year pilgrimage to Shinran's ruins with his father, and after returning to Kyoto, he lived in Otani, Higashiyama. In 1295 (Einin 3), he composed the Illustrated Biography of Saint Shinran, and six years later, he wrote Shui Kotokuden to commemorate Shinran's virtues. However, a dispute arose between him and Yuizen (1266-1317, Kakue's half-brother) over the inheritance of Shinran's ancestral shrine in Otani (the so-called Yuizen Incident), and Kakue and Kakunyo were expelled from the shrine in Otani. After his father's death, Kakunyo was relieved that the dispute had been resolved, but he was not allowed to return to Otani immediately, and had to endure the bitter experience of writing "petitions" to his disciples in order to be allowed to serve as a caretaker in absentia. In 1310 (Enkei 3), when he was allowed to assume the caretaker position, he preached in the eastern and Hokuriku regions, and wrote many works, including the "Kudensho" (1331) and "Kaijashō" (1335), to eliminate the heretical teachings that had begun to arise at the time and to promote the doctrine of the sect. What is particularly noteworthy is that he emphasized the three-generation lineage of Honen (Genku), Shinran, and Nyoshin (1235-1300, Shinran's grandson), which he had inherited, and the succession of the lineage known as the Rusushoku, and attempted to solidify his position as the leader who would unite all followers under the umbrella of the Hongan-ji Temple. It can be said that the foundation of the Hongan-ji sect was established by Kakunyo.

[Mizumaro Ishida June 20, 2017]

"Kakunyo" by Akihisa Shigematsu (1964/New edition, 1987, Yoshikawa Kobunkan)

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

鎌倉後期の浄土真宗の僧。本願寺第3世。諱(いみな)は宗昭(そうしょう)。父は親鸞(しんらん)の孫、覚恵(かくえ)（1239―1307）。若くして父とともに親鸞の遺跡を3年間巡拝し、帰洛(きらく)後、東山大谷に住し、1295年（永仁3）には『親鸞聖人絵伝』をつくり、その6年後には『拾遺古徳伝(しゅういことくでん)』を書いて遺徳を顕彰した。しかし大谷の親鸞祖廟(そびょう)の相続について唯善(ゆいぜん)（1266―1317。覚恵の異父弟）との間に紛争（いわゆる唯善事件）が起こり、覚恵・覚如は大谷の廟堂を追われた。覚如は、父の没後、紛争が解決し安堵(あんど)したが、ただちに大谷帰住を受け入れられず、留守職(るすしき)を認められるために門弟あて「懇望状(こんもうじょう)」を書くという苦い経験を味わわされた。1310年（延慶3）留守職就任を認められると、彼は東国、北陸などに布教伝道を行い、また当時おこり始めた異端邪説を排し、宗義を宣揚するため『口伝鈔(くでんしょう)』（1331）、『改邪鈔(かいじゃしょう)』（1335）など多数の著述をものにしている。とくに注目されることは、法然(ほうねん)（源空）―親鸞―如信(にょしん)（1235―1300。親鸞の孫）と相続した三代伝持の血脈(けちみゃく)と、留守職という名の血統相継とを強調して、「本願寺」の傘下に門徒全体を糾合する統率者の地位を不動のものにしようとしたことである。本願寺教団の基盤は覚如によって確立したといえる。

［石田瑞麿　2017年6月20日］

『重松明久著『覚如』（1964／新装版・1987・吉川弘文館）』

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