Showing posts with label - - - JJJ - - -. Show all posts
Showing posts with label - - - JJJ - - -. Show all posts

2017/04/16

jigoku hell demons devils

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. Onipedia - 鬼ペディア - Oni Demons - ABC-List - .
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jigoku no oni 地獄の鬼 demons of the Buddhist hell
densetsu 伝説 and their legends


On the way to the Buddhist after-life, the dead has to cross
. Sanzu no Kawa 三途の川 River Sanzu, the river on the way to hell .

Next he will meet
. Enma-O 閻魔天、閻魔王 the King of Hell, Emma / 閻王 En-O .
for his verdict : Heaven or Hell ?!


CLICK for more hell paintings !

Many paintings tried to scare people of the Demons of the Buddhist Hell
. jigokue, jigoku-e 地獄絵 paintings of the Buddhist hell .
地獄草子 Jigoku Soshi - Hell Scroll


. Juu Oo 十王, Juo, Ju-O - 10 Ten Kings of Hell - Ten Yama Kings .
- Introduction -


. Nihon Ryooiki, Nihon Ryōiki 日本霊異記 Nihon Ryoiki .
Ghostly Strange Records from Japan // Record of Miraculous Events in Japan
by Kyookai 景戒 (きょうかい/けいかい) Kyokai - Keikai, priest of Yakushi-Ji in the Nara period

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. onigokko, oni-gokko 鬼ごっこ game of tag .

This game has a long history, all the way to Hell,
where 地蔵菩薩 Jizo Bosatsu is trying to lead the poor souls out of hell, past the Oni guardian.




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The hot spring Chinoike jigoku 血の池地獄, the "Blood Pond Hell", based on an image of hell found in Buddhism.

. Oita 大分県の鬼伝説 Oni Demon Legends .

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In the 地獄道 Jigokudo, the Realm of Hell,
there are 8 hot and 8 cold hells. Here the Oni serve as gokusotsu 獄卒 wardens of hell to torture the dead.

. jigokudoo 地獄道 Jigokudo, the Realm of Hell .
one of the The Six Realms in the Buddhist after-life.

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. gakidoo 餓鬼道 Gakido, The Realm of Hungry Ghosts .
Good people go to Heaven, bad people fall into hell and become Hungry Ghosts.
Their necks are so thin, they can not drink water. If they see water, it turns into flames in front of their eyes.




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. Onibashi 鬼橋 the Demon Bridge .
and the Hell Demon vassals of Taishaku Ten 帝釈天が眷属の鬼



. 星光寺縁起絵巻 Seiko-Ji Engi Emaki - Legends about the origin of Seikō-Ji .




. Oojoyooshuu, Ōjōyōshū 往生要集 Ojoyoshu, Ojo Yoshu .
by Genshin 源信  (942-1017), Eshin Soozu 恵心僧都 Eshin Sozu

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oni kyoogen 鬼狂言 Oni Kyogen - Kyogen performances with Oni
There are various Kyogen performances with Oni as their subject.




. kyoogen 狂言 Kyogen performance .
"mad words" or "wild speech"

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One story is about the strong man, Asahina.
The Oni of Hell eventually have to let him go and he heads for 極楽 Gokuraku, the Buddhist Paradise.

. Asahina Saburo Yoshihide - 朝比奈三郎義秀 . 13th century
the son of Wada Yoshimori 和田義盛 (1147-1213).

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武悪(ぶあく) Buaku, Bu-aku - 武悪『あずき』 azuki - 小豆武悪(あずきぶあく)Azuki Buaku
Oni-buaku, 青 Ao-buaku
Azuki - the most typical Oni masks in Kyogen

For Setsubun and special plays, such as
oni no mamako 鬼の継子 The Stepchild of an Oni
蓬莱の島の鬼 the Oni of Horajjima, Asahina and 八尾 Yao

- reference source : material.miyazaki-c.ed.jp/ipa  -

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蓬莱の島の鬼 the Oni of Horaijima

Nagano 長野県
狂言「節分」では蓬莱の島から来た鬼が家にやってきて、女性にだまされ隠れ蓑を巻き上げあられてしまい、豆を投げつけられる。鬼は霊山から来るというのは現在とは違っている。蓑虫伝説との関係があるのではないか。

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oni no mamako 鬼の継子 The Stepchild of an Oni

- reference English : oni no mamako -

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八尾 Yao - Kyogen - Netuske

Jookooji 常光寺 Joko-Ji and the Yao Jizo 八尾の地蔵
- quote -
昔むかし八尾の里の住人で、生前一度も後生を願ったことのない不信者が死んで、冥土に旅立つことになりました。不信者は閻魔大王の審判で地獄に落とされることが心配です。ふと八尾を立つ時に、常光寺の地蔵さんから閻魔大王にあてた手紙を預かっていることに気づきました。 初めは、何がなんでも地獄へ落としてやろうと閻魔大王は取り合わなかったのですが、不信者が必死になって頼むので、手紙を開いてみると、昔なじみの地蔵尊からの手紙でした。
八尾地蔵尊 地蔵尊は「この者の親戚に大変な篤信者がいて、世話になっている。その人に免じてこの者を極楽へやってください」と書いていました。閻魔大王は「八尾の地蔵といえば、昔大変な美僧で、わしとことのほか仲が良かった。その地蔵の頼みとなれば仕方がない」と言って、不信者を極楽へ送るよう取り計らったとのことです。
- HP of the temple
大阪府八尾市本町5-8-1 / 5 Chome-8-1 Honmachi, Yao-shi, Ōsaka-
- reference source : jyokouji.com/about/kyougen -


A Sinner with References and the King of Hell - (Yao)
- full text in English :
- source : kyogen-in-english.com/wp-content -

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. Mibu Kyogen 壬生狂言 .
At the temple Mibudera 壬生寺 Mibu-Dera, Kyoto



Sai no Kawara 賽の河原 One of the typical performances of the Temple, to show the deep mercy of Jizo Bosatsu, trying to save the sinners from falling into hell.
The mask of the Oni is especially fearful, but sometimes the performance of the Oni is quite humorous.
閻魔の庁での閻魔の裁きや鬼の責めなど、恐ろしい場面が続くが、ユーモラスな鬼の演技が緊張をほぐし、壬生狂言の宗教劇としての優れた面を表している。
- reference source : mibudera.com/k_09 -

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. Jigokudoo 地獄堂 Jigoku-Do "Hall of Hell" .
Senkooji 全興寺 Senko-Ji, Osaka
- “Tell a lie and I’ll rip out your tongue!”

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. Japanese Legends - 伝説 民話 昔話 – ABC-List .

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愛知県 Aichi 豊田市 Toyota

oni no ido 鬼の井戸 the well of the Demon
At the Jigokudani 地獄谷 "hell valley" at the river 田代川 Tashirogawa there are three huge boulders, called "Oni no zashiki" 鬼の座敷 "Living room of the Oni".
The middle one is very much indented and always filled with water, called "the well of the Demon".
People who had to go downriver to have a rain ritual had to purify their bodies before using this water.
Once one of the 八大龍王 eight great dragon kings, 八坂龍王 Yasaka Ryu-O, passed here. He became thursty on the way and made this water gather in the dent. But then he became more angry and let heavy rain fall.



- one more legend about oni no ido
. Oni no Ido at 大分市 Oita city .


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青森県 Aomori

Jizoo Son 地蔵尊 Jizo Bosatsu
at 恐山 菩提寺 temple Bodai-Ji, Mount Osorezan

The statue of Jiso Bosatsu at the temple is out all night to help the dead children and sinners from the fangs of the Oni. To help them all fast, he has cut off the long sleeves and sems of his robe and slams his 錫杖 staff on the rocks with a loud noise.
The feet of the statue are always covered with sand - they say.



. Osorezan 恐山 Osoresan "Mount Fear" .


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福井県 Fukui 武生市 Takefu 坂口村 Sakaguchimura

jigoku no kama no futa ake 地獄の釜の蓋あけ opening the lid of the chauldron of hell
From August 14 to 16, during the O-Bon rituals,
the lid of the hell chauldron is opened and an Oni with his Kanabo throws out the dead people that got stuck under the lid. The living have to go to a temple and welcome their dead home, otherwise the dead souls will hang out at the eaves of the temple all the time.




. 地獄の釜の蓋が開く日 jigoku no kama hiraki .
In January and July, Emma (Enma, Ema) is out on a holiday (Emma saijitsu 閻魔賽日 and the lid to the chauldron of hell was opened 地獄の釜の蓋が開く日, so these two days are best to visit a temple where Emma is enshrined (閻魔堂 Emado).


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大阪府 Osaka 箕面市 Mino town - 茨木市 Ibaraki town

If someone tells a lie, the Oni from hell come and pull out the tongue with a kuginuki 釘抜き nail puller.
.
If people eat roasted beans with the skin peeled off at Setsubun, they will be made to peel off the skin of stones when they go to hell.


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鳥取県 Tottori

jigokuana, jigoku-ana 地獄穴 the cave of hell

To the left of the waterfall 亀ヶ滝 Kamenotaki at 高山の焼山 there is a cave called "Cave of Hell". In former times there lived the Oni, and also the 平家の落人 samurai of the Heike clan in hiding.
If someone asks for plates and cups for a village ceremony and later comes back to this cave, the things he needed will be placed on the rocks. But you have to bring them back cleaned after use.
Then one day a farmer did not bring the plates and cups back and since then, the Oni never lent them to the villgers.
(This kind of legend is also known in other parts of Japan, where the Kappa or a Snake or other local Yokai monster does the lending.)


. The Heike Clan and Oni - Legends .


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山梨県 Yamanashi 北杜市 Hokuto town 白州町 Hakushumachi

If someone dies during the O-Bon rituals in August, he is put in his grave with a basket on his head. Since he has to go to hell for the first time, together with the other dead relatives of former years, the Demons of Hell hit his head to show who is the new master now, and the basket can protect him.

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- reference : Nichibun Yokai Database -




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. Onipedia - 鬼ペディア - Oni Demons - ABC-List - .

. O-Mamori お守り Amulets and Talismans .

. Japan - Shrines and Temples - Index .


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- - #jigoku #jigokuoni #jigokudemon -
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2016/08/14

Jirobo Tengu

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. Tengupedia - 天狗ペディア - Tengu ABC-Index .
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Jirooboo, Jirōbō 次郎坊 / 二郎坊 Jirobo Tengu
- 比良の次郎坊 Hira no Jirobo / 比良治郎坊


Jiro is usually used as a name for the second son of a family.
So Jirobo is the younger brother of Taro, the eldest son:

. Tarooboo, Tarōbō 太郎坊 Tarobo, Taro-Bo .
- Introduction 愛宕山太郎坊 -


source : youkaitama.seesaa.net/article


Jirobo first lived at Mount Hieizan 比叡山 (see below) but was driven away from by priest Saicho and the stronger mountain priests and moved on to 比良山 Hirasan in Shiga.

Tarobo and Jirobo used to live at Mount 赤神山 Akagamiyama in Shiga.


source : blog.goo.ne.jp/dreamgogogo
太郎坊宮 Tarobo Aka Jinja 阿賀神社



Tarobo to cast a vow - gankake 願掛け天狗 




source : blog.goo.ne.jp/dreamgogogo

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source : nichibun.ac.jp/YoukaiGazo

比良治郎坊 Hira Jirobo and  愛宕栄術太郎 Atago Taro 
by 一魁齋芳年(月岡芳年 Tsukioka Yoshitoshi )
顔つきは厳しく、眉毛が濃い。鼻は大きく、突き出している。法衣のような白っぽい着物を身に着けている。両腕を挙げ、前方を睨みつけている。



- quote -
The Hira Mountains (比良山地 Hira-sanchi) are a mountain range to the west of Lake Biwa on the border of Shiga Prefecture and Kyoto Prefecture, Japan. The range runs 15 kilometers (9.3 mi) north to south. It is narrowest in the southern part of the range, running 3 kilometers (1.9 mi) east to west, and broadest at the northern part of the range, running 10 kilometers (6.2 mi) km east to west. The eastern side of the Hira Mountains looks steeply over Lake Biwa, while the western side of the range forms a gentler valley in Kyoto.
The three main peaks of the Hira Mountains are 武奈ヶ岳 Mount Bunagatake, the highest with an elevation of 1,214.4 meters (3,984 ft); 蓬莱山 Hōraisan, at 1,174 meters (3,852 ft), and 打見山 Mount Uchimiyama at 1,103 meters (3,619 ft).
The spring snow of the Hira Mountains is one of the Eight Views of Ōmi.
西(安曇川)側を「奥比良」と呼び、東(琵琶湖)側稜線のうち、釈迦岳から堂満岳の一帯を「北比良」、
それ以南の蓬莱山・権現山の一帯を「南比良」、釈迦岳以北の岩阿沙利山・岳山の連なる標高500 - 700mの尾根を「リトル比良」と呼ぶことが多い。
- source : wikipedia -


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. Hieizan, Hiei-zan 比叡山 Mount Hiei - Kyoto .
and priest Saicho, Dengyo Daishi 伝教大師最澄

Legend says a learned monk from Mount Hieizan turned into a 大天狗 Big Tengu, maybe with a long nose 鼻高天狗,
Hieizan Hooseiboo 比叡山法性坊 Hoseibo.

Soni 尊意 Priest Soni, Son-I
(866 - 940)

He was the 13th head priest of the Tendai sect.
He is also known as 梨本祖師 or 法性房 Hoseibo.
He was born in Omi no Kuni.
- reference : wikipedia -


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僧正坊 Sojo-Bo, Sojobo from Kuramayama 鞍馬山 - Kurama Tengu
sometimes said Jirobo was the elder brother of the Kurama Tengu.


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. 太郎坊の杉 Tarobo-no-sugi and Jirobo-no-sugi 次郎坊の杉. .
at 羽田神社 Hada Jinj in Miyagi 宮城県

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. 四十八天狗 - 48 famous Tengu of Japan .

. Tengu 天狗と伝説 Tengu legends "Long-nosed Goblin" .

. - yookai, yōkai 妖怪 Yokai monsters - .

. Legends and Tales from Japan 伝説 - Introduction .

. Mingei 民芸 Regional Folk Art from Japan .

- #jirobo #jirooboo -
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2016/04/08

Tannisho and Yuien

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Tannishoo, Tannishō 歎異抄 Tannisho and priest Yuien 唯円



source and full Japanese text : web.otani.ac.jp/tannisyo


CLICK for more books !

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Tannisho: A Shin Buddhist Classic


- source : books.google.co.jp/books -

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- quote
The Tannishō (歎異抄), also known as the Lamentations of Divergences, is a late 13th century short Buddhist text generally thought to have been written by Yuien, a disciple of Shinran. In the Tannishō, Yuien is concerned about the rising doctrinal divergences that emerged in Jōdo Shinshū Buddhism after the death of their founder, so he wrote down dialogues between himself and Shinran that he could recall when his master was alive.

- - - - - According to Yuien's own writing in the preface:
While the master was still living, those who journeyed together with great difficulty to the distant capital with the same aspiration and who, unified in true entrusting, set their hearts on the coming land of Fulfillment, all listened at the same time to his real thoughts. But now I hear that among the countless young and old people who live the nembutsu, following after them, there are some who frequently express erroneous views never taught by our master. Such groundless views call for careful discussion which follows.

Many of the conversations found in the Tannishō are very candid when compared to more formal religious texts, and this may explain some of the popularity of the Tannishō among Shin Buddhists. The Tannishō allows Jōdo Shinshū Buddhists to peer into the mind of Shinran and see how he felt about practicing Jōdo Shinshū. The Tannishō was also a major impetus for the start of The Dobokai Movement among the Higashi Hongwanji branch of Jōdo Shinshū.

The Tannishō is divided into 18 sections (sometimes called chapters), though many of these sections are very short. Some are no longer than a couple sentences. However, each section deals with a separate doctrinal issue.

Sections 1 through 10 focus on Shinran's thoughts with regard to Jōdo Shinshū, the nembutsu and Amida Buddha, while
sections 11 through 18 deal with heretical ideas that Yuien wanted to dispel or correct on the basis of what Shinran had taught him.
- source : wikipedia

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- quote -
Reading the Tannisho is perhaps the most meaningful way for today's Shin Buddhists to touch the thought of Shinran Shonin, who founded the tradition in 13th century Japan.
This is a wonderful, modern translation by the eminent Dr. Taitetsu Unno, Professor of Religion at Smith College.
- - - Dr. Unno's Foreword
Prologue
Chapter I to X
Special Preface
Chapters XI to XVIII
Epilogue
How To Read The Tannisho
- - - The Tannisho Glossary
Birth (ojo)
Blind Passion (bonno)
Foolish Being (bonbu - bonpu 凡夫)
Inconceivable (fushigi, fukashigi)
Land of Fulfillment, True Fulfillment (hodo)
Name (myogo)
One Thought-moment (ichinen)
Practicer (gyoja)
Primal Vow (hongan)
Self-power (jiriki) and Other Power (tariki)
The Essentials of Faith Alone (Yuishinsho) - . . . and more
- source : livingdharma.org/Tannisho -

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- quote -
「歎異抄」ほど一宗派の壁を超えて、多くの人たちに読み継がれている宗教書はありません。西田幾多郎、司馬遼太郎、吉本隆明、遠藤周作等々……数多くの知識人や文学者たちが深い影響を受け、自らの思想の糧としてきました。また、信徒であるないに関わらず、膨大な数の市井の人々の人生の指針となってきました。なぜ「歎異抄」はここまで強く人々の心を惹きつけてきたのでしょうか?「100分de名著」では、「歎異抄」から一宗教書にはとどまらない普遍的なテーマを読み解き、現代人にも通じるメッセージを引き出していきたいと思います。



阿弥陀仏の本願により念仏するだけで浄土へ往生できるという「浄土仏教」。
「歎異抄」の中で最も有名な一節、「善人なほもつて往生をとぐ。いはんや悪人をや」。
唯円は「歎異抄」で、常識的な倫理や道徳の見方で親鸞の教えを歪め、自分の都合のよいように解釈する人々の異義に一つ一つ反論していく。
親鸞ほど、人間の「光」と「闇」の間でゆれ動いた信仰者は稀だ。浄土仏教への信仰を貫きながらも、我が身の罪深さ、自分の信仰が偽物ではないかとの懐疑に懊悩し続けた。
- source : NHK 2016 -

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- quote -
A Record in Lament of Divergences
by Yuien-bo, a Follower of Master Shinran

Preface
As I humbly reflect on the past [when the late master was alive] and the present in my foolish mind, I cannot but lament the divergences from the true shinjin that he conveyed by speaking to us directly, and I fear there are doubts and confusions in the way followers receive and transmit the teaching. For how is entrance into the single gate of easy practice possible unless we happily come to rely on a true teacher whom conditions bring us to encounter? Let there be not the slightest distortion of the teaching of Other Power with words of an understanding based on personal views.
Here, then,
I set down in small part the words spoken by the late Shinran Shonin that remain deep in my mind, solely to disperse the doubts of fellow practicers.

1
"Saved by the inconceivable working of Amida's Vow, I shall realize birth in the Pure Land": the moment you entrust yourself thus to the Vow, so that the mind set upon saying the nembutsu arises within you, you are immediately brought to share in the benefit of being grasped by Amida, never to be abandoned.

Know that the Primal Vow of Amida makes no distinction between people young and old, good and evil; only shinjin is essential. For it is the Vow to save the person whose karmic evil is deep and grave and whose blind passions abound.

Thus, for those who entrust themselves to the Primal Vow, no good acts are required, because no good surpasses the nembutsu. Nor need they despair of the evil they commit, for no evil can obstruct the working of Amida's Primal Vow.
Thus were his words.
- - snip - -
11
On the matter of confusing practicers of the nembutsu who are ignorant of even a single letter by challenging them, "To which do you entrust yourself in saying the nembutsu - the in conceivable working of the Vow or that of the Name?" without clarifying fully these two kinds of inconceivable working.
We must carefully consider this matter and reach a correct understanding of it.

Through the inconceivable working of the Vow, Amida Buddha devised the Name. To begin with, then, it is through Amida's design that we come to say the nembutsu with the belief that, saved by the inconceivable working of the Tathagata's great Vow of great Compassion, we will part from birth-and-death. This being realized, our calculation is not in the least involved, and so, in accord with the Primal Vow, we will be born in the true fulfilled land.

That is, when we entrust ourselves to the inconceivable working of the Vow, taking it as essential, the inconceivable working of the Name is also included; the inconceivable working of the Vow and that of the Name are one, with no distinction whatever.

Next, people who discriminate good and evil acts and consider them aids or hindrances to birth, interposing their own calculation, do not entrust themselves to the inconceivable working of the Vow and, striving to do acts that result in birth with their own designs, they make the nembutsu they say their own practice. People with such an attitude do not entrust themselves to the inconceivable working of the Name either. Even though they lack the mind of entrusting, they will be born in the borderland, and land of sloth, the castle of doubt, or the womb palace, and in the end will attain birth in the fulfilled land by virtue of the "Vow that beings ultimately attain birth." This is the inconceivable power of the Name. Since it is also none other than the inconceivable working of the Vow, the two are wholly one.

- continue reading on this link :
- source : web.mit.edu/stclair/www/tannisho-all -

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Kawawada no Yuien (1222 - 1298)

河和田の唯円(かわわだのゆいえん、貞応元年(1222年)- 正応2年2月6日(1289年2月27日))
親鸞の晩年になってからの弟子で直弟子の一人。親鸞の孫にあたる唯善の師で、『慕帰絵詞』によれば、1288年(正応元年)唯円が常陸国から上洛した際、本願寺の覚如から広く法門の教義に関する問題を協議したとされる。『歎異抄』の著者は不明だが、一般に唯円作とする。常陸国河和田(現在茨城県水戸市)に住していたことから河和田の唯円と称される。晩年は大和国吉野で布教し、秋野川の近辺で没したといわれる。
- reference : wikipedia -

- quote -
After Shinran's (1173-1262) death, his disciples from the Kantō region of Japan became upset with the growing dissent against what they saw as the genuine faith taught by Shinran. One of his immediate disciples, Yuien of Kawawada, Hitachi no Kuni, wrote this work with the intention of clarifying and preserving Shinran's authentic creed.



Suzuki and Tosui Imadate's English translation of the Tannishō.
- source : matsugaoka-bunko.com -

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- reference - 歎異抄
- reference - Tannisho


source : ぴょんた

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. Saint Shinran 親鸞 (1173 - 1263).

. Namu Amida Butsu 南無阿弥陀仏 Nenbutsu Prayer, Nembutsu .



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jiriki and tariki 自力 / 他力



- quote -
Jiriki (自力, one's own strength - here: the Japanese Buddhist term for self power, the ability to achieve liberation or enlightenment (in other words, to reach nirvana) through one's own efforts.
Jiriki and tariki (他力 meaning "other power", "outside help") are two terms in Japanese Buddhist schools that classify how one becomes spiritually enlightened.Jiriki is very much urged and practiced in Zen Buddhism.
In Pure Land Buddhism, tariki often refers to the power of Amitābha Buddha (Amida Buddha).

These two terms describe the strands of practice that followers of every religion throughout the world develop. In most religions you can find popular expressions of faith which rely on the worship of external powers such as an idol of some kind that is expected to bestow favor after being given offerings of faith from a believer. Some believers of Pure Land Buddhism accept that merely chanting the name of Amitabha Buddha will lead the believer to enlightenment, as some Western Christians believe that by merely asking Jesus to cleanse one's sins will lead to the attainment of such a desire. These are examples of tariki, reliance on a power outside of oneself for salvation.

Jiriki is experiencing truth for oneself and not merely accepting the testimony of another. An example of jiriki in Buddhism is the practice of meditation. In meditation, one observes the body (most often in the form of following the breath) and mind to directly experience the principles of impermanence and dependent arising or "emptiness") of all phenomena. Such principles are formally discussed in the Buddhist scriptures, but jiriki implies experiencing them for oneself.

However, the two ways are not to be seen as mutually exclusive, or jiriki seen as "better" than tariki. Indeed, a third way does present itself, which sees guidance from a teacher and self-practice in harmony. Eventually, the believer can continue without a teacher once the ways of practice are learned. Sometimes, each are taken to extremes and degenerate into practices which are strictly one way or the other. For example, in the attitudes of the tariki practices mentioned above in which it is believed that no other effort is required of the believer to attain the ultimate.
- source : wikipedia -



- quote -
Honen's Conceptions of
Other Power (tariki) and Self Power (jiriki)

Self power refers to the way of seeking to attain enlightenment by the power of one's own practice, while
Other power refers to relying on help received from Amida Buddha. Honen, in the Senchakushu and in other places, explained that there are four meanings to the term other power. (Todo, 120-141)

1. Self power and Other power can be used in order to explain the Gateway of the Holy Path (shodomon) and the Gateway of the Pure Land (jodomon), the former being the path for holy people who practice strictly during their lifetime and attain enlightenment before dying, the latter being the path of ordinary human beings striving for salvation after death. What is operative in the terms Holy Path and Pure Land Path is thus the realm where people attain salvation. The Holy Path is the path of the few who attain it in this life and on their own. The Pure Land Path is the path of the many who need the help of Amida Buddha to attain it after death. (SHZ. 472)

2. Other power, according to Honen, can also explain the power of Amida Buddha's Original Vows (hongan). In order to illustrate the notion of Other power, Honen used the metaphor of a boat which can bear a heavy boulder to a distant shore. He explained that we can reach the other shore after life, if we rely on Amida Buddha through the nembutsu, just as the boulder rests in the hold of the strong boat. (SHZ. 637-639, 558)

3. In Honen's view, Self power and Other power can also refer to the difference in attitude among practitioners. Other power refers to the action of the mind which believes that it will receive Amida Buddha's salvation. There are two possible hazards to this interpretation of Self power and Other power. On one hand, the person who relies too much on their own personal strength fails to be open to Amida Buddha's help, and on the other hand, the person who completely despairs of their own capacity fails to help him or herself. According to Honen, it is the person who believes in their own strength and who also puts their whole heart into their religious practices that will receive the help of Amida Buddha. As for Other power, he explained that it consisted in the earnest asking of Amida Buddha's help. (SHZ. 630-631, 684-685)

4. Self power and Other power can also be understood as two types of the nembutsu. Self power refers to the utmost personal concentration put into the recitation of the nembutsu, while Other power refers to the earnestness with which Amida Buddha's help is being asked. According to Honen, one is mistaken to believe that it is the number of times the nembutsu is recited that counts for salvation. He insisted that, even with a small number of recitations, it is the strength of one's conviction in reciting the nembutsu which is called Self power. Even with a hundred, a thousand, a hundred thousand or even a million recitations, it is not the impressive number but the earnestness with which one supplicates Amida Buddha for help which is called Other power. (SHZ. 811) [read Honen's rebuke of Kosai's "Single Calling" teaching]

Honen's disciples furthered their research into Self power and Other power and made a further distinction: they differentiated between the full practice of Other power and the insufficient kind of Other power. The former is the kind of Other power recitation invoking Amida Buddha's help filled with true Other power concentration. The latter is when people practice the Self power recitation with some Self power concentration.
[read Honen's own instructions of balancing faith and practice]

References:
Todo Kyoshun, Honen shonin kenkyu (Tokyo: Sankibo, 1983).
- source : jsri.jp/English/Honen/TEACHINGS -


. Saint Honen 法然上人 1133 - 1212) .

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source : shotaiji.blog.so-net

陸路(くがじ)のあゆみ難(かた)けれど 
船路(ふなじ)の旅の易(やす)きかな


nangyoo 難行 Nangyo and igyoo 易行 Igyo
difficult practise and easy practise

as related to Jiriki and Tariki.

- reference : nangyo-igyo -

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akunin 悪人 evil people (in a Buddhist concept)
zennin 善人 good people (in a Buddhist concept)



akunin koso sukuwareru 悪人こそ救われる
Because the are AKUNIN, they will be saved !

Akunin shoki setsu 悪人正機説 The Doctrine of Evil Persons as the Object of Salvation .

- reference : shinran akunin zennin-


Chiribukuro 塵袋
a dictionary from the Kamakura period, defining akunin
- reference : chiribukuro -

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eshin 回心 “change of heart” conversion of the mind
Just once, to turn away from the concept of JIRIKI
and believe in the power of TARIKI.


jinen 自然 Made to become so by itself
A term favored by Shinran having several connotations:
1) transformation by the power of true compassion,
2) natural process of a person inevitably achieving supreme enlightenment, and
3) formless Buddhahood itself.
source : livingdharma.org/Tannisho

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- - - - - H A I K U - - - - -

青き夜歎異抄読む時間かけて
aoki yoru tannishoo yomu jikan kakete

blue evening -
I take time to read
the Tannisho


阿部完市 Abe Kanichi (1928 - 2009)

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歎異抄繰るほどの罪犯しけり
石井雅子


毛虫這う歎異抄のみあればよし
辻桃子

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. Japan - Shrines and Temples - ABC .


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- - #yuien #tannisho #shinran #tariki #jiriki #amida #igyoo-
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2015/11/19

Jingoji Kyoto

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Jingoji 神護寺 Jingo-Ji, Kyoto 

. Pilgrimage to 49 Temples of Yakushi Nyorai in Western Japan
西国四十九薬師巡礼 .

- Introduction -
Nr. 44 Takaosan 高雄山 神護寺 Jingo-Ji 京都市右京区

One of the three great temples in Sanbi, 三尾 in Kyoto, famous for their autumn colors.

- quote -
Founded in the 8th century, this Shingon temple is located at Takao, northwest of Kyoto. Kukai, founder of the Shingon sect, came here in 809 and stayed for 14 years.



After the temple burnt down the monk Mongaku persuaded Retired Emperor Go-Shirakawa and shogun Minamoto Yoritomo to rebuild it, the work being completed in 1184. However most of the temple buildings were destroyed again in the Onin War. Only the Daishido survived the war and several of the current buildings date from 1623.


Stone sculpture of Fudo Myo-o at Jingoji Temple.
- source and photos : taleofgenji.org -

京都市右京区梅ヶ畑高雄町5番地 / 5 Takao-chō, Ume-ga-hata, Ukyō-ku Kyoto


- quote
Jingo-ji Temple is nestled in the mountainous area to the northwest of Kyoto city. The area is particularly known for autumn colored leaves and is called the Sanbi area consisting of three regions: Takao, Makio and Togano-o.
Jingo-ji Temple is located on the slope of Mount Takao. Crossing Takao Bridge above the Kiyotaki River 清滝川 and steeply ascending through the tunnel of crimson leaves. There, an incredibly beautiful Japanese temple welcomes one.
The official name of this temple is “Jingo Kokuso Shingon-ji” and it derives from two temples. One is Shingan-ji Temple and the other is Takaosan-ji Temple, both of which merged in 824. This is the place where Kukai (or Kobo Daishi) founded the base of his Shingon esoteric Buddhism and is regarded as one of the three most important esoteric Buddhist temples along with To-ji Temple and Kongobu-ji Temple.
It has experienced devastation many times in the long history but was successfully restored each time. A number of valuable temple treasures are preserved up to today, including the statue of Yakushi Nyorai (National Treasure) and other articles from the Heian and Kamakura periods. Another popular point about this temple is the Throwing Roof Tile. From the garden in Jizo-in Temple, people throw a roof tile over the cliff side as far as possible, an action that is believed to ward off misfortunes.
- source : eng.trip.kyoto.jp


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薬師如来立像

Yakushi Nyorai in the 金堂 Kondo Hall.

鎌倉時代の末に編纂された『神護寺略記』に引用されている『弘仁資財帳』に「薬師仏像一躯 脇士菩薩像二躯」とあるのがこの三尊に当たると思われる。
資財帳とは、定額寺で作ることを義務付けられていたもので、弘仁年間の資財帳とは当時定額寺であった神願寺のものであり、この像が神願寺から高雄山寺に移されたと考えられてきた。

近年、
この本尊を高雄山寺に由来するとする説が出され、その結論はまだ定まっていない。
- source : jingoji.or.jp/treasure -

- Homepage of the temple Yuiseki Honzan 遺迹本山
- source : jingoji.or.jp

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- Yearly Festivals -

一月一日 新年法要 金堂
二日 初大護摩供 明王堂
八日 本尊供 金堂
二十一日 御影供 大師堂
二月十五日 涅槃会 金堂
三月二十一日 彼岸会 金堂
四月八日 仏生会 金堂
五月一日~五日 寺宝虫払行事 書院
四日 和気公祭典 霊廟
十三日~十五日 五大虚空蔵菩薩像御開帳 多宝塔
六月十五日 降誕会 大師堂
七月二十一日 文覚上人忌 墓前
八月十五日 孟蘭盆会 金堂
九月十八日 性仁親王忌 墓前
二十三日 彼岸会 金堂
十月(第二月・祝)を含む
三連休 五大虚空蔵菩薩像御開帳 多宝塔
十一月一日~七日 板彫弘法大師御開帳 大師堂
四日 和気公祭典 金堂

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. Fudō Myō-ō, Fudoo Myoo-Oo 不動明王 Fudo Myo-O
Acala Vidyârâja - Vidyaraja - Fudo Myoo .



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- - - - - H A I K U - - - - -

神護寺の紅葉明りに一凡夫
Jingoji no momiji akari ni hito bonpu

among the bright lights
of autumn foilage at Jingo-Ji
one normal man



神護寺のここで一服紅葉茶屋
Jingoji no koko de ippuku momiji chaya

at Jingo-Ji
just right for a break
the tea stall in autumn foilage


Takazawa Ryooichi 高澤良一 Takazawa Ryoichi



CLICK for more colorful photos !

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- - - - - There are other temples with the name 神護寺 JingoJi in Japan.

Kumamoto, Aso Town 熊本県 阿蘇市

One of the priests of the temple Jingo-Ji, where women were forbidden to come, got involved with a girl named オカメ O-Kame from nearby and spent almost every night with her.
The other monks punished the two by digging a hole in the ground, put the two of them inside and rolled a large boulder atop of this living grave.
From this time on in the villags around the home of O-Kame whenever a girl was born it would not grow up to become a woman. The villgers became afraid and asked the monks to pray to forgive O-Kame, whom they now called お上神様 O-Kame Kamisama.
They made a wooden statue clad with paper robes.
Whenever some difficult would happen in the village, the statue would shed off half of the paper robes as a warning of it.

reference yokai database

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. Koozanji 高山寺 Kozan-Ji .
and priest priest Myoe 明恵上人 (1173 - 1232)

. Pilgrimages to Fudo Temples 不動明王巡礼
Fudo Myo-O Junrei - Fudo Pilgrims - INTRODUCTION .



. Japan - Shrines and Temples - ABC .


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- - #jingojikyoto -
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2015/06/09

Jizo Pilgrims Introduction

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. Pilgrimages in Japan .
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Pilgrimages to Jizo Bosatsu 地蔵菩薩 - 地蔵霊場 Jizo Reijo

. - Jizo Bosatsu 地蔵菩薩 Jizō - Introduction - .

. Roku Jizō, Roku Jizoo 六地蔵 Roku Jizo, Six Jizo Statues .
Jizō vowed to assist human beings in each of the Six Realms of Rebirth.


The 24th day of each month is considered the Special Day for Jizo, 縁日 ennichi.

under construction
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................................................... Aichi 愛知県 ..................................................

知多半島くるま六地蔵 Chita Hanto 6 Jizo

岡崎三十六地蔵 Okazaki 36 Jizo

尾張六地蔵 Owari Roku Jizo



................................................... Chiba 千葉県 ..................................................

安房白寿六地蔵 Boso Hakuju Roku Jizo

第1番 高倉山 真野寺
第2番 尾浦山 海福寺
第3番 藤林山 藤栄寺
第4番 慈眼山 耀沢寺
第5番 太子山 長福寺
第6番 長安山 東光院 石堂寺


................................................... Ehime 愛媛県 ..................................................

伊予六地蔵 Iyo Roku Jizo


................................................... Fukuoka 福岡県 ..................................................

筑前六地蔵 Chikuzen Roku Jizo

北九州六地蔵 Kita Kyushi Roku Jizo


................................................... Fukushima 福島県 ..................................................

会津二十一地蔵

................................................... Hyogo 兵庫県 ..................................................

神戸六地蔵 Kobe Roku Jizo


................................................... Kanagawa 神奈川県 ..................................................

鎌倉二十四地蔵 Kamakura 24 Jizo

Records show that the Kamakura Jizō Pilgrimage of 24 sites has existed since 1725. With the decline of Buddhism, however, the pilgrimage gradually became obsolete, especially after the Meiji Imperial Restoration of 1868. After Shintō was designated as the state religion, many of the Buddha statues were thrown away, destroyed or just disappeared.
In 1901, Jizō worshippers checked how many Jizō statues were extant and confirmed there were 24. To promote worship for Jizō, Buddhist groups reinstated this pilgrimage in the same year. Most of them are located in the city of Kamakura, but a few will be found at the outskirts of the city.
- source : Mark Schumacher -


................................................... Kyoto 京都府 ..................................................

京都六地蔵 Kyoto Roku Jizo
since 1157

第1番 法雲山 浄妙院 大善寺
第2番 恵光山 浄禅寺
第3番 久遠山 地蔵寺
第4番 常盤山 源光寺
第5番 千松山 遍照院 上善寺
第6番 柳谷山 徳林庵

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洛陽二十四地蔵 Rakuyo 24 Jizo



................................................... Kyushu 九州 ..................................................

in 福岡県 Fukuoa,, 佐賀県 Saga and 長崎県 Nagasaki
九州二十四地蔵 Kyushu 26 Jizo


in 長崎県・佐賀県
西海六地蔵 Saikai Roku Jizo



................................................... Mie 三重県 ..................................................

東海近畿三十五地蔵 Tokai Kinki 35 Jizo


................................................... Nara 奈良県 ..................................................

大和地蔵十福 Yamato 10 auspicious Jizo


................................................... Shimane 島根県 ..................................................

古江六地蔵 Furue Roku Jizo
since 1983, all located in 松江市 Matsue

第1番 華巌山 道栄寺
第2番 瑞應山 金剛寺
第3番 延林山 成相寺
第4番 来慶山 実西寺
第5番 起雲山 瑞龍院
第6番 金亀山 満願寺


................................................... Tokyo 東京都 ..................................................

. 江戸六地蔵 Edo Roku Jizo .

Temples on the six exit roads out of Edo, to pray for safety on the road.
Erected by priest 地蔵坊正元 Jizobo Shogen.



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江戸東方四十八地蔵 Edo 48 Jizo in Eastern Edo
mentioned in the Tokyo Saijiki, but now almost forgotten

江戸山の手二十八地蔵 Edo Yamanote 24 Jizo

東都六地蔵 Tokyo Roku Jizo

玉川六地蔵 Tamagawa Roku Jizo

. Pilgrimages in Edo - Tokyo .


................................................... Wakayama 和歌山県 ..................................................

東海近畿三十五地蔵 Tokai Kinik 35 Jizo


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- - - - - reference - - - - -


ニッポンの霊場へようこそ - all pilgrimages of Japan
- source : nippon-reijo.jimdo.com -


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. Join the Jizo Bosatsu Gallery - Facebook .



. Pilgrimages in Japan .

. O-Mamori お守り Amulets and Talismans .

. Japan - Shrines and Temples - ABC .


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- - #gokurakujizopilgrims #jizopilgrims -
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2015/06/01

jigoku-e paintings of hell

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. Onipedia - 鬼ペディア - Oni Demons - ABC-List - .
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jigokue, jigoku-e 地獄絵 paintings of hell


CLICK for more hell paintings !


. Juu Oo 十王, Juo, Ju-O - 10 Ten Kings of Hell .
- Introduction -


. Kawanabe Kyōsai 河鍋暁斎 Kawanabe Kyosai Hell Paintings .


- - - HELL SCROLLS - - -

Masuda Family Hell Scroll
Gaki Zoshi (Stories of Hungry Ghosts) Tokyo National eMuseum
Hell Scroll (Tokyo National eMuseum)
Hungry Ghosts Scroll (Tokyo National eMuseum)
Scroll of the Hungry Ghosts (Kyoto National Museum)
- source - Mark Schumacher -

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- quote
Depicting the horrors of hell through art
is a tradition in Buddhism that goes back at least 1,000 years in Japan. By depicting the suffering in store for sinners, the artworks were supposed to scare people onto the straight and narrow.
But if that’s what this late 19th century scroll was for, it might have had the opposite effect. We’ve never seen such a cute hellscape!



This particular scroll is part of Waseda University’s collection and is a copy by an artist called Kanshou of an unknown earlier hell scroll. His style is simple and kind of spindly, making the humans and devils look cartoonish. The combination that doodling style and the sometimes nonsensical situations makes for a very cute package, in our opinion.
- source : en.rocketnews24.com - 2015 -




Having beans thrown at you, being glared at while sitting in a flower - - what horror!
So, Hell.
It’s supposed to be a scary, not-so-cool place, right? All that fire and torture and eternal suffering are supposed to be the ultimate punishment for not acting like a good person during your life. Makes sense that it would be depicted as a pretty miserable place in artwork then, right?

- Look at more photos of Hell illustrations :
- source : en.rocketnews24.com - 2016 -
Original Source: Waseda University Library via CuRAZY



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Jigoku Soshi 地獄草子 Hell Scroll


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地獄草紙 東博本 雨炎火石

地獄を描いた12世紀の絵巻物。地獄草紙と呼ばれる絵巻物は、東京国立博物館本(国宝)、奈良国立博物館本(国宝)、旧益田家本甲巻、旧益田家本乙巻の4巻があった。このうち旧益田家本乙巻は、現在では、地獄を描いたものではないとされ、「辟邪絵」(へきじゃえ)と呼ばれるようになっている。
- - - More in the WIKIPEDIA !

- quote -
This scroll consists of seven painted scenes, six of which are accompanied by text. The scenes were based on descriptions of the sixteen lesser hells given in Kisekyô (literally, "Sutra of the World Arising"), which was translated into Chinese by Jnanagupta (d. 600). According to the sutra, around the eight greater hells lie sixteen lesser hells - the hells of "The Black Sand Cloud," "Excrement," "The Five Prongs," "Starvation," "Searing Thirst," "Pus and Blood," "The Single Bronze Cauldron," "Many Bronze Cauldrons," "The Iron Mortar," "Measures," "The Flaming Cock," "The River of Ashes," "The Grinder," "Sword Leaves," "Foxes and Wolves," and "Freezing Ice."
Today, these scenes are ordered such that the second, tenth, ninth, eleventh, first, sixth, and fifteenth hells appear in succession. A scroll fragment of the "Hell of the Single Bronze Cauldron" in the Museum of Fine Arts, Boston is thought to have originally been part of the Nara set.
Each section of the text begins with the phrase, "There is yet another hell,"
to which is added a description based on Kisekyô, in which the cause for the sinners' fall into a particular hell is recorded. According to one view, however, the seventh scene, rather than depicting the "Hell of Foxes and Wolves" (J. Korô jigoku) described in Kisekyô, represents the "Hell of Wolves and Foxes" (J. Rô yakan nairi) that appears in Dairôtankyô ("Great Sutra of the World Arising").
The paintings are executed with supple lines embellished with a variety of dark, rich colors. They have a somewhat oppressive air and yet at the same time suggest a sense of transcendental peacefulness. The style of the "Hell of the Iron Mortar" recalls the frontispiece of the Chûson-ji Temple sutras, while that of the "Hell of the Flaming Cock" shows the influence of Chinese paintings of the Song dynasty (960-1279). This handscroll has the most delicate expression of all the extant "Illustrated Scrolls of the Six Paths of Rebirth" (J. rokudô emaki), a category that includes other Hell Scrolls, the Scrolls of the Hells for Buddhist Novices (J. Shamon jigoku zôshi), the Hungry Ghosts Scroll (J. Gaki zôshi), Extermination of Evil (J. Hekijae), and the Scroll of Diseases and Deformities (J. Yamai no sôshi).
It is highly probable that these Illustrated Scrolls of the Six Paths of Rebirth correspond to the "Paintings of the Six Paths" (J. rokudô-e) mentioned in textual sources, which were commissioned by Emperor Goshirakawa (1127-92, r. 1155-58) and stored originally in Rengeô-in Temple (Sanjûsangendô).
- more
- reference source : emuseum.jp/detail -

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Shamon jigoku zôshi 沙門地獄草紙 Scrolls of the Hells for Buddhist Novices
Shamon Jigoku - a hell for monks


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- quote -
Monk-in-Hell Scroll (Hell of boiling excrement)
This is the fifth volume of Jigoku Zoshi (picture scroll depicting hell) with seven volumes in total, which had been handed down to the Masudas. The Jigoku Zoshi owned by the former Masudas had long been handed down as a set of Jigoku Zoshi and Hekija-e (a painting that depicts a scene of evil being punished and exterminated) (National treasure; owned by the Nara National Museum).
It has been known that the set depicts the Shamon Jigoku (a hell for monks), which is explained in the Batorasetsu Sutra contained in the Butsumyo Sutra comprising 16 volumes and this drawing corresponds to the Fusshi Jigoku in the Shamon Jigoku. The Jigokuhen Gobyobu, a folding screen on which hell was drawn and which was used at the Butsumyo-e Service that had been practiced at Court since the early Heian period, depicts the Shamon Jigoku. Since it is possible that the Hekija Deity (deity that expels evil) was also drawn on this folding screen, some believe that the Jigoku Zoshi of the former Masudas, including this one and Hekija-e originally constituted one picture scroll that was created based on the design of the Jigoku Gobyobu.

While this drawing displays the traditional techniques of Yamato-e in the Heian period as exemplified by the handwriting in the style of Jakuren school in the legend and the careful sketches and shading in character drawing, it also shows characteristics of a transitional period to the Kamakura period, such as the line drawing of Mezurasetsu (servants in hell) represented in the extremely fat or thin bodies. It can be said, therefore, that this was created during the period from the end of the Heian period to the early Kamakura period.
- source : emuseum.jp/detail -

- reference : shamon jigoku zoshi -


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gaki zôshi, gaki zooshi 餓鬼草子 Gaki Zoshi - Hungry Ghosts Scroll
----- . . . CLICK here for Photos !

hekijae, hekija-e 辟邪絵 Hekija-E - Extermination of Evil, Exorcists Scroll
Hekija 辟邪 deity that expels evil
----- . . . CLICK here for Photos !

yamai no sôshi, yamai no sooshi 病草紙 Yamai no Soshi - Scroll of Diseases and Deformities
----- . . . CLICK here for Photos !


. rokudoo 六道 Rokudo - Six realms of existence .
and gaki 餓鬼 the hungry demons

rokudô emaki, rokudoo emaki 六道絵巻 Rokudo Emaki - Illustrated Scrolls of the Six Paths of Rebirth
----- . . . CLICK here for Photos !

rokudoo e 六道絵 Rokudo-E -Paintings of the Six Paths

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. information of facebook .
naraku ならく / 奈落 hell, hades - sanskrit : naraka, niraya - Naraka

. Juu Oo 十王, Juo, Ju-O - 10 Ten Kings of Hell - Ten Yama Kings .

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Korean painting of hell



Choson period or later. Korea. First quarter of the 20th century.

- shared by Walter on facebook -


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Hell paintings on folding screens 地獄絵 襖絵 fusuma-e



(北上市永明寺蔵)Iwate Kitakami
from an exhibition at 北上市和賀町岩崎の鬼の館

- source : furusato.fmii.co.jp -



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Hell paintings on hanging scrolls  地獄絵 掛け軸 kakejiku





綾部安国寺の地獄絵 Hell paintings from Ankoku-Ji in Ayabe, Kyoto


. . . CLICK here for more Photos !


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jigoku ezu 地獄絵図 Hell Paintings


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冷え性の母に極彩地獄絵図
hieshoo no haha ni gokusai jigoku ezu

for my mother
who is always feeling so cold -
this colorful painting of hell


Hasegawa Sogyo (Hasegawa Soogyo) 長谷川双魚 (1897 - 1987)

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地獄絵図たんねんに見る西日来て
吉野義子

地獄絵図右往左往の紙魚の跡
島青櫻

地獄絵図拝して自戒常楽会
名越夜潮

地獄絵図方丈に吊り虫干しす
澤野粂子

地獄絵図赤く輝き冬に入る
細木蓉子

暑さなど何ぞ原爆地獄絵図
古橋成光

立ねぷたいちばん下は地獄絵図
松宮梗子

ソフトクリーム舐めて見てゐる地獄絵図
奥村せいち

十夜果て箱に収むる地獄絵図
北野民夫

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manga hell paintings


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図説 地獄絵の世界 The illustrated world of Hell Paintings
小栗栖 健治





地獄絵を旅する: 残酷・餓鬼・病・死体 Travelling in the world of Hell Paintings
加須屋誠




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- English reference -

. O-Mamori お守り Amulets and Talismans .


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- - - - - H A I K U - - - - -

地獄絵の鬼が溢るる春浅し
jigoku-e no oni ga afururu haru asashi

on the hell scroll
there are so many demons -
spring just beginning

Tr. Gabi Greve

榎本愛子 Enomoto Aiko

. WKD : "thin spring" 春浅し (はるあさし) haru asashi .



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地獄絵に空白はなし安居寺
jigoku e ni kuuhaku wa nashi Ango-Ji (Yassui-Ji)

on the hell painting
not a bit is unpainted -
temple Ango-Ji


松田都青 Matsuda san




- detail -


source : henro.gozaru.jp
「安居寺」と書いて「あんこじ」と読むらしい


- quote -
安居寺 Ango-Ji /
富山県南砺市安居4941 / 4941 Yasui Nanto-shi, Toyama
In the 2nd year of the Yoro era (718 C.E.), Angoji temple was founded by Shingon Buddhist Patriarch Zenmui Sanzo, who was visiting from India. I
n the Nara period, it served as Emperor Shomu's temple, as well as that of the Kaga Domain in the Edo period, and is thus the home of many treasured items. Notable among these is the standing statue Mikae Amidanyorai, "The Staring Amida Tathagata". The most prized possession of the temple is a wooden statue of Kanon Bodhisattva from the early Heian period (designated important cultural asset), which can be seen at its unveiling once every year on October 18th.
- source : www.tabi-nanto.jp -

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地獄絵の火にあたたまる十二月
鈴木鷹夫

地獄絵の鬼に止れり春の蝿
栗田やすし

地獄図絵のなかへわめきて蝉の昼 河野南畦
地獄図絵昼つかさどる黒揚羽 河野多希女
地獄図絵朱責めの暑さつづきをり 河野多希女
地獄図絵黒き揚羽が寺を抜け 河野南畦 湖の森
地獄絵ざつと見て ま 何とかなりそう 沙羅冬笛
地獄絵に諭さるる子や地蔵盆 芦澤元子
地獄絵に野萩の風のひとしきり 南光 翠峰
地獄絵に青き山あり蕨餅 野池玉代
地獄絵に風の牡丹を加ふべし 大木あまり

地獄絵のあと涅槃図にひざまづく 石野 冬青
地獄絵のうらの金箔雁のこゑ 三森鉄治
地獄絵の女は白し秋の風 武藤紀子
地獄絵の底で暴れる冬の蝿 井上純郎
地獄絵の朱が目に残り迎鐘 田中驕星
地獄絵の朱色や爪で剥がしたき 池田澄子
地獄絵の水蒼かりし桜かな 有光令子
地獄絵の破れ繕ふ土用干 高田たみ子
地獄絵の襖開けたる花見かな 福島せいぎ
地獄絵の赤を春着の裾に見し 大山安太郎
地獄絵の赤深谷の茸にも 矢島渚男 船のやうに
地獄絵の飯の炎となるお風入れ 高澤良一
地獄絵の飯は火を噴き盆の寺 長谷川櫂

地獄絵を媼の拝む彼岸寺 渡辺威人
地獄絵を見て日盛りを戻るなり 佐藤信子
地獄絵を高く掛けゐし大昼寝 石寒太 翔
地獄絵を黒羽に吊る冬田かな 古舘曹人

寒詣一灯地獄絵を照らす 石倉啓補
廻廊に地獄絵並ぶ花祭 佐藤石花
春陰やむかしこの世の地獄図絵 稲垣きく
炎天を来て地獄絵に見入るなり 佐藤美恵子
白山茶花地獄絵のごと蜂群るゝ 高木雨路
秋風に赤き地獄絵かかりけり 八木林之介
鐘楼のなかの地獄絵うそ寒し 福田甲子雄
雪とける寺地獄絵に朝日射す 中山純子 沙羅
鶏頭花地獄絵の闇たつぷりと 石田阿畏子

こはごはと地獄絵のぞく宵閻魔 鈴木胡月
こほろぎや地獄絵花鳥なかりけり 斉藤夏風
冷まじや地獄絵仕置の白女體 高澤良一 素抱
- source : HAIKUreikuDB -

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かわいい仏像 たのしい地獄絵 - Gentle Buddha Statues - Enjoyable Hell Paintings
須藤 弘敏 (著), 矢島 新 (著) - amazon com

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Nihon Ryōiki - Record of Miraculous Events in Japan
Haruo Shirane, Burton Watson



The Nihon ryoiki, a collection of setsuwa, or "anecdotal" tales, compiled by a monk in late-eighth- or early-ninth-century Japan, records the spread of Buddhist ideas in Japan and the ways in which Buddhism's principles were adapted to the conditions of Japanese society. Beginning in the time before Buddhism was introduced to Japan, the text captures the effects of the nation's initial contact with Buddhism--brought by emissaries from the king of the Korean state of Paekche--and the subsequent adoption and dissemination of these new teachings in Japanese towns and cities.

The Nihon ryoiki provides a crucial window into the ways in which Japanese Buddhists began to make sense of the teachings and texts of their religion, incorporate religious observances and materials from Korea and China, and articulate a popularized form of Buddhist practice and belief that could extend beyond monastic centers. The setsuwa genre would become one of the major textual projects of classical and medieval Buddhism, with nearly two dozen collections appearing over the next five centuries. The Nihon ryoiki serves as a vital reference for these later works, with the tales it contains finding their way into folkloric traditions and becoming a major source for Japanese authors well into the modern period.
- source : cup.columbia.edu -

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NHK 特別展「地獄絵ワンダーランド」NHK Exhibition Jigoku-E Wonderland
August 2017

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. Hell in Japanese Art .
by Ryouji Kajitani (Author), Naoki Nishida (Author), Yoshitoshi Tsukioka (Artist), Kyosai Kawanabe (Artist), Kazuya Takaoka (Designer)



... artists such as Kazunobu Kano, Nichosai, Yoshitoshi Tsukioka and Kyosai Kawanabe.

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. jigoku no oni 地獄の鬼 demons of the Buddhist hell .
and their legends

. Japan - Shrines and Temples - ABC .


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- - #gokurakujigokue #jigokue #paintinsofhell #hellpaintings -
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