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

2017/04/24

Seikoji Temple Kyoto

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. jigoku no oni 地獄の鬼 demons of the Buddhist hell .
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Seikooji, Seikō-Ji 星光寺 Temple Seiko-Ji
京都の六角大宮 / Kyoto Rokkaku no Miya

This temple is famous for an old picture scroll



星光寺縁起絵巻 Seiko-Ji Engi Emaki - Legends about the origin of Seikō-ji
attributed to 土佐光信 Tosa Mitsunobu (1434 - 1525)

- quote -
This is a two-volume picture scroll on the origin and history of Seikoji Temple and the miracles of its principal deity, Jizo Bodhisattva, also known as Yanefuki Jizo 屋根葺地蔵 (Jizo repairing a roof) and one of the six Jizos (bodhisattvas) in central Kyoto.
The articles on January 27 and February 29, 1487 of Sanetaka Koki 実隆公記 (Sanetaka's diary) show that Sanjo Sanetaka wrote the legend to the Seikoji Engi-e (paintings of the origins and history of Seikoji Temple) drawn by Tosa Mitsunobu.
Therefore, it used to be generally believed that the two existing volumes together with the legend constituted the standard work of Mitsunobu. However, at present, it is considered to be a quality copy of Mitsunobu's original work, which was made soon after Mitsunobu's original work was created. Nevertheless, the paintings in the scroll constitute the standard work of the late 15th century.
Inside the residence of Taira no Sukechika 平資親 (first volume, act 1), the 山城守 governor of Yamashiro, paintings can be seen on papered sliding doors (fusuma-e), which depict a Mokkei-type bamboo groove and monkeys. The reed and crane fusuma-e paintings surrounding Sukechika's bedroom (first volume, act 3) are also drawn in sumi ink (suibokuga). It is interesting to see how much yamato-e (Japanese paintings) painters have mastered the suibokuga techniques through the fusuma-e. The panels of a folding screen form one large, continuous scene without borders that used to be applied every two panels to divide the screen into sections.
- Look at the scroll here : e-museum
- source : National Institutes for Cultural Heritage -


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Yanefuki Jizo 屋根葺地蔵 Jizo repairing a roof


CLICK for more details of the scroll !

. Jizō - Jizo Bosatsu 地蔵菩薩 - Introduction .


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Some details of oni 鬼 demons of the Buddhist hell









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. jigoku no oni 地獄の鬼 demons of the Buddhist hell .
- Introduction -


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土佐光信 Tosa Mitsunobu (1434 - 1525)

- quote -
a Japanese painter, the founder of the Tosa school of Japanese painting.
Born into a family that had traditionally served as painters to the Imperial court, he was head of the court painting bureau from 1493 to 1496.
In 1518 he was appointed chief artist to the Ashikaga shogunates.
- - - More in the WIKIPEDIA !




. Sanzu no Kawa 三途の川 River Sanzu, the river on the way to hell .


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

. 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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- - #onipedia #seikoji #emakiscroll #yanefukijizo #tosamitsunobu -
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2016/11/21

Saga Henro Kyushu

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. . 九州88ヶ所108霊場 Kyushu - 88 and 108 Henro temples . .
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Saga 佐賀県 Henro Pilgrims

04 不動院 Fudo-In
60 龍王院 Ryuo-In
61 高野寺 Koya-Ji
62 誕生院 Tanjo-In
63 蓮厳院 Renge-In
67 東光寺 Toko-Ji
68 無動院 Mudo-In
69 西光密寺 Saikomitsu-Ji
70 宝光院 Hoko-In
80 鶴林寺 Kakurin-Ji
81 大聖院 Daisho-In
82 千如寺 Sennyo-Ji
102 光明寺 Komyo-Ji
103 大定寺 Daijo-Ji
104 金剛寺 Kongo-Ji



source : nihon-naigai.com/html

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04 瑞光山 Zuikozan 不動院 Fudo-In
佐賀県鳥栖市田代大官町824
824 Tashirodaikanmachi, Tosu-shi, Saga
- source : www.kyushyu88.com/temple04

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Ryuuoo-In  龍王院 Ryuo-In
Nr. 60 佐賀成田山 Saga Naritasan - 龍王院

佐賀県三養基郡上峰町堤1903 / Tsutsumi, Kamimine, Miyaki District, Saga

The main statue of Fudo Myo-O was carved by Kobo Daishi himself on behest of Emperor Saga Tenno 嵯峨天皇.

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- source : Jake Ojisan

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- shared by Bradfort, facebook -
ema 絵馬 stamp

- - - - - Homepage of the temple
- source : /www.kyushyu88.com

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61 普明山 高野寺 Fumyozan Koya-Ji
〒849-2201 佐賀県武雄市北方町志久3245
Kitagatacho Oaza Shiku, Takeo, Saga

62 密厳山 誕生院 Mitsugonzan Tanjo-In
佐賀県鹿島市納富分2011
Nodomibun, Kashima, Saga
錐鑽身代不動明王 Kirimomi Migawari Fudo (Shikoku Henro 06)

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Rengein 蓮厳院 Renge-In
Nr. 63 金剛勝山 Kongoshozan - 蓮厳院 Renge-In


佐賀県鹿島市大字山浦甲1476 / Kashima

The main statues are two 弥陀如来 Amida Nyorai and
薬師如来 Yakushi Nyorai, dating to the Heian period.

Close by is the shrine 祐徳稲荷神社 Yutoku Inari Jinja.

In the back is the temple 奥之院岩屋山興法寺, where the young 覚鑁上人 Saint Kakuban (1095 - 1143) used to practise.


. Legend of Kirimomi Fudo and Kakuban .

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Statues of Fudo Myo-O and Jizo Bosatsu in the garden

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- - - - - Yearly Festivals 年中行事

1月 1日   修正家内安全交通安全祈願法要
1月27日~2月3日 星祭祈願法要
4月22日   弘法大師正御影供お砂踏法要
5月       水子供養法要
6月15日    青葉祭 Aoba Matsuri
8月第4日曜 施餓鬼法要
10月第1日曜 本尊祭柴灯護摩、火渡り法要
1、2、7、9、11、12月 大師講法要

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67 三間山 東光寺 Mimasan Toko-Ji
佐賀県武雄市山内町大字三間坂甲14866
Takeo

68 阿遮山 無動院 Ashazan Mudo-In
佐賀県武雄市山内町大野黒髪9122
Takeo

69 黒髪山 西光密寺 Kurokamisan Saikomitsu-Ji
佐賀県武雄市山内町宮野黒髪山
Takeo

70 龍門山 宝光院 Ryumonzan Hoko-In
佐賀県西松浦郡有田町広瀬甲354
Kō Hirose, Arita-chō, Nishimatsuura-gun, Saga

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80 吉原山 鶴林寺 Yoshiharasan Kakurin-Ji
佐賀県唐津市和多田百人町3-88
Watada Hyakuninmachi, Karatsu, Saga

81 中台山 大聖院 Chudaisan Daisho-In
佐賀県唐津市西寺町1369
Nishideramachi, Karatsu, Saga


. 82 Sennyoji 千如寺 Sennyo-Ji .
福岡県前原市雷山626 626 Raizan, Itoshima, Fukuoka
The main temple is located on the border to Saga / Fukuoka

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102 遍照山 光明寺 Henjozan Komyo-Ji
佐賀県武雄市朝日町字甘久2622
Asahicho Oaza Amagu, Takeo, Saga

103 姑射山 大定寺 Koyasan Daijo-Ji
佐賀県嬉野市嬉野町大字吉田丁4129
Ureshinomachi Oaza Yoshida, Ureshino, Saga
わけのぼる はなのうてなの のりのやま
だいしのめぐみ うけてうれしき


105 鎮西高野山 金剛寺 Chinzei Koyasan Kongo-Ji
佐賀県唐津市相知町長部田718
Ochicho Nagaheta, Karatsu, Saga

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- reference : list with stamps -
- reference source : www.kyushyu88.com -

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


. 九州三十六不動尊霊場 Kyushu - 36 Fudo temples .

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


The Five Great Wisdom Kings, Godai Myo-O - 五大明王
. The Five Great Elements of the Universe - 地水火風空の五大 .

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. 四国お遍路さん Pilgrims in Shikoku . - General Information

Koya San in Wakayama

Kobo Daishi Kukai 弘法大師 空海
(Kooboo Daishi, Kuukai)

. Gyoki Bosatsu 行基菩薩 (668 - 749) Saint Gyōki .


Haiku and Henro:
.... . The Haiku Henro Pilgrimage  

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. Japan - Shrines and Temples - ABC .


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[ . BACK to WORLDKIGO . TOP . ] - - - - - #sagahenrokyushu - - - - -
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2016/09/16

Priest Sanshu and Tengu

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. Tengupedia - 天狗ペディア - Tengu ABC-Index .
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Priest Sanshu deceived by a Tengu
From the Buddhist collection of teachings and tails, the Konjaku Monogatarishū written between 1120 and 1140.
Sanshuu 三修禅師 Sanshu Zenji
伊吹山の天狗と三修禅師



The Tengu from Mount Ibukiyama 伊吹山の天狗 


source : toki.moo.jp/gaten
滋賀県米原市と岐阜県揖斐川町の境 Mountain on the border of Shiga and Gifu.
Written as 伊吹山、息吹山、伊夫岐山、夷服山、胆吹山、五十葺山、伊富貴山、伊服岐山
or Ifuki イフキ
There lived a Tengu called 飛行上人 Higyo Shonin "the Flying Saint".
三朱沙門飛行上人 - Sanshu Samon Hiko Shonin
(samon means priest)

He was very light, only san shu 三朱 "three shu" (一匁の四分の一 one-fourth of 3,75 g)
and therefore could easily fly from mountain to mountain. He lived for many hundred years.
One day on this way to come to help the Empress, who was ill, he stopped on a rock near Lake Biwa, performed some rituals and what do you say, the Empress was healed.

Another story about his activities is told below.

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- quote
A tengu deceives the Buddhist priest Sanshu.
James Kemlo

There once lived a Buddhist priest on Mount Ibuki of Mino Province. This priest was named Sanshu and he knew nothing but the reciting of holy Buddhist sutras and spent many years doing only this.

He taught his students only to recite sutras, but many were worried that Sanshu neglected to teach anything else.

One night, when he was reciting a sutra, Sanshu heard a clear melodic voice call to him from the sky saying, “Because you have been so devoted, reciting so many sutras for me, I will come to fetch you tomorrow at the hour of the sheep (1:00pm to 3:00pm).”

Excited at this, the next day Sanshu purified himself according to the Buddha, told his students to recite a sutra with him and, facing the west, waited for the coming of the Buddha.



At the hour of the sheep, he saw Amida Butsu (Amitābha) “The Buddha of Immeasurable Life and Light,” in all his shining gold radiance, appearing from the mountains in the west. Bosatsu (Bodhisattvas) surrounded him, flying about him chanting beautiful holy words and playing beautiful music. Showers of lotus petals were falling from the sky and carpeting the ground.

In the midst of bright purple clouds, Kannon Bosatsu (Avalokiteśvara), “The Buddhist Goddess of Compassion,” appeared and gave the priest a golden cushion. The Bosatsu carried him away to the west on the golden cushion.

After witnessing this, the students who were left watching began to value even more the reciting of holy sutras.

However, seven days later, when another priest went into the mountains, he heard someone shouting out sutras from the top of a tall cedar tree. He looked carefully and saw Sanshu, naked, tied to the top of the tree reciting sutras. Climbing to the top of the tree he untied Sanshu and asked what had happened.

“Why did you untie me? The Buddha told me to wait here for a bit until he comes back to fetch me.” Sanshu became insane, and died three days later.

This is the story of a priest who, because he lacked the wisdom of the Buddha and knowledge of butsuhõ (the Buddha Dharma), was deceived by a tengu. The condition of maen (ma-en) (deception by Ma, the demon deceiver) and the state of sanbõ no kyõgai (The Three Treasures) are not the same.

Because Sanshu lacked the wisdom of the Buddha, he could not tell the difference between the two, and was therefore deceived. Sanshu could not differentiate between Ma and The Buddha, so he was led astray by a tengu.

Incorrect Buddhist practice leads to conditions that attract evil, that attract the powers of Ma. Wrong minded Buddhist practice leads to destruction. Only with correct practice and formal training under an accomplished Buddhist master attuned to the powers of The Buddha can one hope to achieve merit. One can only hope to correct en (the conditions of a previous life) through The Buddha’s wisdom.

From the Buddhist collection of teachings and tales,
the Konjaku Monogatarishū written between 1120 and 1140.
- source : © James Kemlo

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Mount Ibuki is 1377 m high.
- - - More in the WIKIPEDIA !

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

................................................................................. Iwate 岩手県

In the village of 唐丹村 Tonimura the deity O-Shirasama comes to help is a home burns or there is a forest fire. This is related to legends of 飛行というと天狗 a Tengu called Hiko or the 仙人 saints of the mountains and other Buddhist deities.

. O-Shirasama, oshirasama おしらさま、オシラサマ "White Deity" .

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

A man called 他惣治 Tasoji from 山添村 Yamazoe village once saw a huge firefly of more than 30 cm long. He followed it into the forest all the way to the top of 神野山 Mount Konoyama. There the firefly turned into a Tengu and Tasoji became its disciple. He studied for three days and three nights, and learned how to fly. When he came back to the village, he found his fellow villagers looking for him everywhere.
Tasoji could fly from Nara to Ueno in just two hours. He was now called

Tasoji Tengu 他惣治天狗


source : vill.yamazoe.nara.jp/folktales

Other sources say Tasoji was invited by
Iga no Ao-Tengu 伊賀の青天狗 the Green Tengu from Iga
and
Konoyama no Aka-Tengu 神野山の赤天狗 the Red Tengu from Konoyama .


................................................................................. Tokushima 徳島県

In the 板野郡 Itano district at the back of Oasahiki Shrine there lived a Tengu. If someone would stay with him for one year, eat only fruit of the forest trees an wild plants, he would be able to fly freely and become a 仙人 mountain saint, never to die. But the humans are usually threatened by this Tengu and he places them on a wooden door (toita) and carries them back to their home. Therefore those who came back are called
toita sennin 戸板仙人 Mountain Saint of the Wooden Door

. Oasahiko Jinja 大麻比古神社 Oasahiko Shrine .
Naruto, Tokushima



toita with Yokai monster decorations

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- reference : Nichibun Yokai Database -

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. - - - Join my Tengupedia friends on facebook ! - - - .

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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 .

- #sanshuandtengu #sanshupriest #ibukiyama -
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2016/09/04

Seikobo Tengu Daisen Tottori

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. Tengupedia - 天狗ペディア - Tengu ABC-Index .
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Seikooboo 清光坊 Seikobo, Seiko-Bo
Hookiboo, Hōkibō 伯耆坊 Hokibo, Hoki-Bo
伯耆大山清光坊 Hoki Daisen Seiko-Bo




. Visiting Mount Daisen .
- Introduction -

Mount Daisen (大山, Daisen), is a volcanic mountain located in Tottori Prefecture, Japan. It has an elevation of 1,729 meters.
... one of the most important mountain for Japanese Shugendo. According to ‘Izumo Kokudo Fudoki, which was completed the edition in 733, this mountain was called ‘Ookamitake’’, literally, ‘Mountain of the great god.’

for 相模坊 Sagamibo, Saganbo see below.
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- quote
KARASU TENGU: SENTINEL OF DAISEN
Mt. Daisen in Tottori Prefecture lays many claims to fame in the region, but none has inspired more myths and folk stories than that of the legendary karasu tengu. Said to be part human, part crow, often giant in size, these supernatural beings inhabited the sacred slopes and peaks of Mt. Daisen, at that time off limits to all but monks and religious ascetics.
- photo -
These beings were believed to be intermediaries, go-betweens of the human and spirit worlds. In addition to their inter-dimensional powers, they were masters of all human martial arts who delighted in combat. Some speculate their legend was invented by the hermits who inhabited the mountain, in hopes it would scare away trespassers. Others posit that the supposed tengu were actually the strange ascetics who wandered the mountain themselves. Regardless, tales of these fearsome goblins resonated with anyone traveling the shadowy mountain roads after dark.


(credit: Photography by Shiho Oshita)

Today, a giant karasu tengu statue stands in Daisen Town, near Hira village. Rising high above the surrounding fields, it stands as a reminder of Mt. Daisen’s sacred past, and the guardians who protected its snowy secrets.
- source : karasumagazine.com/ - Benny Shouga

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- quote -
... higher ranked Tengu–Daitengu (大天狗). ... here are only 17 Daitengu,
All the Daitengu possess superior intellect, and whether to the ire or to the honor of the locale (attitudes towards Tengu and whether they are good or bad vary from era to era), they have specific areas they inhabit.

The 7th of these 17 is Hōkibō (伯耆坊),
who resides on Mt. Daisen, the highest mountain of the San’in region.
One of the local famous wagashi (Japanese confectionary) producers in Matsue, Saiundo, has a signature sweet named after the local Daitengu. The Hōkibō sweet has sugar and slightly chunky red beans on the outside with a layer of soft mochi on the inside, and is based off the shape of his fan, as illustrated below.



Hōkibō has generally been looked upon favorably by the locals in Tottori, but according to Edo period records, he moved to Mt. Ōyama in Kanagawa to oversee the flocks of Tengu there due to a Daitengu vacancy left after Sagamibō left to comfort a banished emperor. Hōkibō’s name still reflects his original home, seeing as Mt. Daisen is in the old Hōki Province. He also still makes appearances in Daisen Town’s parade of characters in historical costumes.

You know the funny thing about Mt. Daisen and Mt. Ōyama?
They’re both written 大山 (quite literally, “big mountain”).

Seeing as he is often mentioned when the Top Eight of the Daitengu are cooperating in something, such as–under the leadership of the top ranked Daitengu, Sōjōbō of Mt. Kurama near Kyoto–watching over a young orphan of the Genji clan who would eventually grow up to demolish the oppressive Heike clan, as well as be one half of Japan’s most legendary of dynamic duos. It just so happens the other half of that duo was born and raised here in the San’in region, and trained on Mt. Daisen!



This is an ukiyo-e by Tsukioka Yoshitoshi,
one of the last great ukiyo-e artists, although he was known for some rather grotesque subject matter.
Hōkibō is taking Benkei down by his leg, while Sōjōbō sits back and watches with Ushiwaka.

... This is just one interpretation of the famous meeting on Gojo Bridge in Kyoto between Yoshitsune (or Ushiwaka, his childhood name he still used at the time) and Benkei. In general, the start of their story is that Benkei was a powerful naginata user and beat everyone up, but when he was beaten by young Yoshitsune, he swore fealty to him, and this was the start of their semi-historical, semi-fantastical adventures. Their story has been continually expanded upon in literature for hundreds of years with some basic running themes, such as how Yoshitsune trained with Sōjōbō on Mt. Kurama before meeting Benkei. There are many, many stories of young Benkei (called Oniwaka) here in the San’in region, such as how his mother had cravings for iron when she was pregnant with him, so he was born with a black face and strong as iron, but that’s for another time.
- source : saninstory.wordpress.com -

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Mount Daisensan is very spectacular and sometimes called
伯耆富士 Mount Fuji of the Hoki region



Visiting Yonago Flower Park in 2007

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- quote -
Ishizuchi Shinkō 石鎚山信仰
Beliefs and practices related to Mt Ishizuchi (1982 m.) in Ehime Prefecture,
Further beyond these places is the most important ritual site, the chain ascent in three places, called Kusari Zenjō, which practitioners scale to reach the summit. From the shrine there, Okunimoya Chōjōsha, the route goes through Raigōdani, the uragyōba (rear practice site), to the highest peak,
Tengudake, associated with a tengu (mountain goblin) called Hōkibō.
- source : - kokugakuin - Suzuki Masataka

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- source : blog.goo.ne.jp/humon007 -
大山 「圓流院」の水木しげる Oyama / Daisen by Mizuki Shigeru

- - - - - Homepage of 円流院 Enyu-In Tottori
- reference : cms.top-page.jp/p/enryuin -

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Tengu no yama utsuri 天狗の山移り
How a Tengu moved from one mountain to another




「山の妖怪・天狗の引っ越し伝説」
- reference source : toki.moo.jp/gaten -


- quote -
Saganboo, Saganbō or Sagamibō 相模坊; also known as
Saganbō Daigongen 相模坊大権現;

the tengu of Mt. Shiromine 白峯山 in Sanuki 讃岐 (present-day Kagawa prefecture).
- source : Mark Schumacher -

Kanagawa 神奈川県 and Kagawa 香川県 
Tengu from 相模大山 Sagami Oyama
Mount Oyama in Tanzawa is famous for the Tengu mountain goblins. The boss of all Tengu is Hoki-Bo.
During the Muromachi period, he came to Tazawa from Mount Hoki Daisen ( 伯耆大山 Daisen) in Hoki / Tottori, since during the wars of that time, the temple ad Mount Daisen, 大仙寺, had been destroyed.
At Mount Oyama, there is the shrine 阿夫利神社 Afuri Jinja, and at its side there is now a stone memorial and hokora for Hokibo.

At Sagami Oyama there lived another Tengu already, 相模坊 Sagami Bo.
Sagami Bo once wanted to console retired emperor 崇徳院 Sutoku-In in his exile in Sanuki (at the end of the Heian period, around 1156)) and had been exiled himself to Kagawa.

. Tengu 天狗 from 相模大山 Sagami Oyama .

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坂出の天狗まつり Saganbo Tengu Festival
in Sakaide. Kagawa 坂出香川県



The festival is centered on Saganbo Tengu, a long-nosed goblin from Mount Shiramine near Sakaide that appears in many ancient Japanese folktales. The main events such as the Tengu Walk, Tengu Bazaar and Tengu Kite-Flying Contest focus on this theme. The Tengu Marathons (15km and 5km) are particularly popular, and they attract participants from all over the nation because of the scenic view of the Seto Inland Sea and Seto Ohashi Bridge.
Bowls of udon (hot wheat noodles) with ten no gu (ten kinds of ingredients) are available at every festival site.

Even a Tengu Marathon Walk on high wooden clogs.


Date: 2nd weekend in February
Place: Saganbo, Oyabu-cho, Sakaide City; Hayashida

天狗うどん作り How to make Tengu Udon Noodles
...crd.ndl.go.jp/reference



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source : nichibun.ac.jp/YoukaiGazouCard

His skin color is green/blue and his hair hangs down to the shoulders. He wears a 頭襟 Yamabushi Tokin on his head. His mouth has a beak like a bird. He wears a 袴 Hakama trouser-skirt. He has large brown wings.


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- reference : tottori Daisen tengu -

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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 .

- #seikobo #daisentengu #tottoritengu #Hokibo #sagamibo -
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2016/08/16

Saburo Tengu Iizuna

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. Tengupedia - 天狗ペディア - Tengu ABC-Index .
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Saburoo, Saburō 三郎天狗 Saburo Tengu
飯綱三郎天狗 Izuna Saburo Tengu


He is quite popular and represented in many illustrations.
He lives on Mount Iizunayama 飯砂山 / 飯綱山 in Nagano.
Also known as Iizuna Gongen 飯綱権現 he is worshiped at many mountains.
Izuna Gongen is depicted as a beaked, winged figure with snakes wrapped around his limbs, surrounded by a halo of flame, riding on the back of a fox and brandishing a sword.
- quote wikipedia -


CLICK for more photos !

- quote
Mount Iizuna (飯縄山 Iizuna-yama),
also known as Mount Izuna (飯綱山 Izuna-yama), is a mountain located ten kilometers north-northwest of the heart of Nagano, Nagano Prefecture, Japan. Together with Mount Reisenji (霊仙寺山 Resenji-yama?), Mount Menō (瑪瑙山 Menō-yama), and others, it forms the Iizuna range. It has an elevation of 1,917 metres.

This mountain is a sacred site for mountain-based religious sects such as Shugendo, and said to be the home of a tengu named Saburō. According to legend, there was once a strange, edible sand somewhere on the mountain, which the tengu would distribute in times of poor harvest.
- source : wikipedia


. Iizuna Gongen, Izuna no Gongen 飯網の権現 .
- Introduction -
This is an incarnation of the Fox Deity, Inari. People pray to him for a bountiful harvest and good luck in business. He looks like a Tengu, a long-nosed goblin.
Some Yamabushi sects thin Iizuna (Izuna) is the original Japanese form (honji) of Fudo Myo-0, especially at Mt. Takao near Tokyo.



Iizuna Daigongen 飯縄大権現 Izuna Daigongen
. Mount Takao, 薬王院 Yakuo-In .

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- quote -
Tengu Saburō 天狗三郎 of Mt. Iizuna 飯綱山 in Nagano Prefecture. Also known as Izuna Gongen 飯網権現, Izuna Saburō, Mishima Daimyōgi, Izuna Myōjin, Daitengu Saburō, Izuna-Atago, Akiba Gongen, Sanshakubō Gongen, Akiba Daitengu. The Izuna cult is first mentioned in the Kamakura-era text Asabashō 阿婆縛抄 (1279) and associated with Togakushi Temple 戸隠神社 in Nagano prefecture. Izuna Gongen is also enshrined at Yakuōin Temple 薬王院 on Mt. Takao 高尾山 (in Hachiōji, Tokyo). Typically depicted in artwork as a Tengu riding atop a white fox.
Dōryō Gongen 道了権現 at the temple Saijo-ji.



Izuna Saburō Tengu 飯綱三郎天狗 (aka Daimyō Tengu Izuna Saburō 大妙天狗飯綱三郎, Izunasan Gongen 伊豆山権現, or Hashiriyu Gongen 走湯権現) is the guardian deity of sacred Mt. Izusan 伊豆山 (a Shugendō site from around the Kamakura period) said to reside at a hot spring on Izusan in Shizuoka prefecture. Over time the deity was linked with Hakone Gongen 箱根権現 and Kōrai Gongen 高麗権現 -- the three are considered one and the same.
In the Meiji period, when Buddhism and Shintōism were forcibly separated by the government, Izusan became a holy Shintō site and many of its Buddhist treasures were lost or scattered. Izusan Gongen is the Shintō manifestation of the Buddhist deity Senju Kannon 千手観音 (1000-armed Kannon).

Iconographically, Izuna Gongen is usually depicted in the form of a tengu [a mythical winged demon with long nose believed to live deep in the mountains], and riding upon a white fox, a depiction resembling that of the deity Akiba Gongen [Sanshaku Gongen]. Sanjakubō (三尺坊) of Mount Akiba Since Akiba Gongen is also believed to have originated in the Mt. Izuna and Togakushi area, the two deities are obviously closely related. Since the Buddhist counterpart (honji or "original essence"; see honji suijaku) of Izuna Gongen is said to be the bodhisattva Jizō (Sk. Ksitigarbha), the cult displays a mutual influence with the Atago cult (which involved an amalgamation with Shōgun Jizō or "Jizō of victory"). As a result, the deities are often referred to by the conjoined name Izuna-Atago.

The cult of Tengu Saburō is first mentioned in the Kamakura-era text Asabashō 阿婆縛抄 (1279), and Akibasan Sanshakubō 秋葉山三尺坊 (Nagano),
- - - - - - Continue reading
- source : Mark Schumacher -

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source : blog.goo.ne.jp/yorezo/e
飯綱三郎(イイヅナ サブロウ) Iizuna Saburo

- - - - - and more photos from
飯縄神社 Iizuna Jinja

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- quote -
Izuna Gongen
A kami worshiped by practitioners of the Izuna shugen cult. Also called Izuna Myōjin, this kami is enshrined in the Izuna Shrine at the summit of Mt. Izuna in the district of Kamiminochi, Nagano Prefecture. The Izuna cult first appears historically in the second part of the Kamakura-period work Asaba- shō (1279), where the name of Mount Izuna is seen in the legendary origins of the temple Togakushi-dera. Based on this entry, the cult is believed to have first spread among ascetic practitioners (shugen) at Togakushi. Later, however, the cult became increasingly independent in the form of Izuna shugen, and in the Muromachi period it was led by a famous pilgrim guide (sendatsu) named Sennichi Tayū.

Iconographically, Izuna Gongen is usually depicted in a form resembling that of a tengu (a mythical winged demon with long nose believed to live deep in the mountains), and riding upon a white fox, a depiction resembling that of the deity Akiba Gongen (Sanshaku Gongen). Since Akiba Gongen is also believed to have originated in the Mt. Izuna and Togakushi area, the two deities are obviously closely related. Since the Buddhist counterpart (honji or "original essence"; see honji suijaku) of Izuna Gongen is said to be the bodhisattva Jizō (Sk. Ksitigarbha), the cult displays a mutual influence with the Atago cult (which involved an amalgamation with Shōgun Jizō or "Jizō of victory"). As a result, the deities are often referred to by the conjoined name Izuna-Atago.

The Izuna cult also underwent combination from an early period with the cult of the Buddhist deity Dakini (Sk. Dakini), and a kind of magical technique was adopted from the medieval period involving the use of foxes as spirit familiars. This belief spread even among members of the court and warriors; the deputy shogun Hosokawa Masamoto (1466-1507) was known to have practiced the Izuna-Atago techniques (ref., Ashikaga kiseiki, Jūhen Ōninki), and the imperial regent Kujō Tanemichi (1509-1097) is likewise said to have studied Izuna practices (ref., Matsunaga Teitoku, Taionki). Such practices involving on the control of spirit familiars of foxes (kitsune tsukai) later came to be called izuna tsukai.

The Izuna cult came to be associated with military arts as well, and Takeda Shingen and Uesugi Kenshin are known to have shown strong devotion to Izuna Gongen as a martial tutelary. The school of Japanese fencing called Shintō Munenryū is also said to have originated at Mt. Izuna. In addition to Mt. Izuna in Nagano, Izuna Gongen can be found enshrined at Yakuōin on Mt. Takao (in Hachiōji, Tokyo), Hinagadake in Gifu, and Mt. Izuna in Sendai. The Izuna Gongen of Sendai goes by the name Izuna Saburō, and is particularly well known as one of the "three tengū of Japan."
Some scholars have suggested that belief in this tengu was responsible for the Izuna cult.
- reference source : Kokugakuin - Ito Satoshi -


. Dakini Ten 荼枳尼天 Vajra Daakini.

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Tengu no mugimeshi 天狗の麦飯 boiled barley and rice of the Tengu

- quote -
Untersuchungen über “Tengu-no-Mugimeshi”,
ein in der Natur massenhaft auftretendes, aus einem Kapselbacterium und einigen anderen Mikroorganismen bestehendes Klümpchen.


Bearbeitet von T. KAWAMURA nach den vom verewigt. Verf. hinterlassenen Handschriften
Naoye Ono
- source : jstage.jst.go.jp/article -



source : toki.moo.jp/gaten/651-700/gate669

北信・飯縄山の天狗の麦飯 Tengu from Iizunayama having lunch eating rice with barley.
The origin of the word Iizuna is 飯砂 "cooked rice sand".
It is also called 、飯粒・飯砂・餓鬼の飯, rice for the demons.
The Tengu use a ritual called 「飯縄の法」 to prepare food for themselves and the humans.



テングノムギメシ(天狗の麦飯)Tengu no Mugimeshi
... from 10 different kinds of moss
10種類程度の真正細菌の集合体で、Ktedonobacteria 綱 Ktedonobacterales 目、γ-proteobacteria 綱 Ellin307/WD2124、α-proteobacteria 綱 Beijerinckiaceae/Methylocystaceae,Acidobacteria 門 subdiv. など
- reference : wikipedia -


. Kobayashi Issa 小林一茶 in Edo .

神風や飯を掘出す秋の山
kamikaze ya meshi o hori-dasu aki no yama

divine wind--
digging up moss
on the autumn mountain


Literally, kamikaze refers to a "providential wind," the "wind of the gods." Long after Issa's time, the word was used to describe suicide planes packed with explosives that pilots flew into enemy ships.
According to Kazuhiko Maruyama in his edition of Shichiban nikki (Tokyo: Iwanami, 2.440), Issa is referring to tengu no mugimeshi ("Tengu's boiled barley and rice"): a kind of moss grows in volcanic soil.
Tr. and comment : David Lanoue


天狗衆は留守ぞせい出せ時鳥
tengu shu wa rusu zo seidase hototogisu

the goblins are gone
so get to work!
cuckoo


Tengu are fierce-looking, red-faced, and long-nosed creatures.
In other haiku Issa warns birds to beware of "human goblins" (hito oni). Perhaps then the goblins who have departed are people, perhaps bird hunters.
Tr. and comment : David Lanoue

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暖かく天狗の麦飯抓みける
atatakaku tengu no mugimeshi tsunekikeru

矢島渚男 Yajima Nagisao (1935 - )

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Tengu no suzuri iwa 天狗の硯岩 Inkstone rock of the Tengu
at Mount Iizunayama




. suzuri 硯 inkstone, ink stone .

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. . . CLICK here for Photos !
- reference 三郎天狗 -

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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 .

- #saburotengu #iizuna #izunagongen -
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2016/06/22

Somen Noodles Jizo

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- Jizo Bosatsu 地蔵菩薩 - ABC-List -
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Soomen Jizoo そうめん地蔵 Somen Noodles Jizo

. soomen 索麺 Somen noodles .
hiya soomen 冷索麺 cold Somen noodles in Summer
- Introduction -


source : matome.naver.jp/odai

Nagashi somen 流しそうめん "noodles flowing past"
a typical summer food to enjoy outside.
Small bundles of Somen noodles are send down a 'half-pipe' (usually made of bamboo) flowing with cold water from a nearby clean brook. You pick them up as they flow past and dip them into a small bowl with soy sauce and some herbs and spices for extra flavoring. The last bundle is usually colored, mostly pink.

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Once upon a time
the lord of Katsuyama castle 氏家勝山城 went to a pilgrimage to Nikko. After the important pilgrimage was over and he was on his way home, the Lord realized that he had not eaten a thing since the morning and suddenly, relaxed, he felt quite hungry.
Just then he passed the temple 満願寺 Mangan-Ji.
But the priest at the temple was quite a wicked one and served him only cold Somen noodles.
Word of this wicked priest had come to the Jizo from Nikko. He changed his form to a young monk with the blink of an eye came to the temple Mangan-Ji. He asked the priest: "Please give me some food!"
The priest smiled to himself "Today I can do a lot of wicked things!" and served the young monk some Somen noodles.
The young monk begun to eat, first 10 bowls, then 100 bowls and even 300 bowls with great pleasure and was still hungy. The old priest had his pride too and served ever more. But eventually his mean spirit was appeased and he got quite afraid of this young monk.
After he had finished all the bowls, the young monk said "Thank you so much for this meal!" Then he went home.



After he had left, the woodworkers from the valley came running up to the temple and shouted:
"Help help, our valley is suddenly full of Somen noodles!"
When the old mean priest went to the valley, he saw the river all white with the noodles floating downwhill.
Then he understood. The young monk must have been Jizo Bosatsu, trying to teach him a lesson.
And from this day on, he canged his mean ways and become a friendly, caring old priest.
The valley got the name そうめん谷 "Somen Valley" and the Jizo came to be called
soomen Jizo そうめん地蔵 The Somen Noodle Jizo.
- reference : city.tochigi-sakura.lg.jp xxx

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. 出流山 満願寺 - Izurusan Mangan-Ji .
栃木県栃木市出流町288 // 288 Izurumachi, Tochigi
Mangan-Ji temple is the seventeenth temple in the Bando (33 Kannon temples of kango region) pilgrimage circuit.


CLICK for more photos!

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そうめん地蔵 Somen Noodles Jizo
This legend tells about the origin of the ritual
Nikkoo Goohan-Shiki 日光強飯式 Nikko Gohanshiki
From Rinno-Ji in Nikko.

. Rinnoo-JI Goohanshiki 輪王寺強飯式 .

The story is just a bit different from the one told above.

About 400 years ago, at the temple 地蔵寺 Jizo-Ji, there was a very gentle kind priest. One day he was asked by 勝山城の左衛門尉 the lord from Katsuyama castle, Saemonnojo, to go to Nikko to Shrine 二荒山神社 Futaarayama Jinja on his behalf. The priest agreed cheerfully and was on his way.
Having finished his business, on his way home, he stopped near 滝尾別所 and suddenly felt very hungry. So went to a nearby temple and asked for a bowl of Somen noodles. The priest of the temple was a rather wicked person and asked him to come in, with a wicked smile on his face.

After some time the priest carried a huge tray to his visitor with a huge bowl of Somen.
"Since you asked for a bowl, we brought you one. Now you have to eat it all!"
The priest ate as much as he could, but still could not eat it all and begun to cry and apologized. But the wicked priest did not accept his apology.



Just in this moment a traveling monk appeared and asked:
"Please let me have one bowl of Somen noodles!"
The priest grinned from ear to ear and brought another huge bowl of Somen noodles.
But the travelilng monk just ate it all with no problem, slurping down the noodles. In no time the huge bowl was empty.
The priest got angry, had his subordinate priests buy all so Somen noodles in all of Nikko and offered them to the traveling monk. But the monk only smiled and slurped the huge portion of noodles in no time.
The priest and his subordinates were quite perplex and whowh - the traveling monk just vanished like smoke in the air. In his place stood a Jizo now. This was in fact the Jizo from the temple of the priest from Jizo-Ji.
Now the wicked priest apologized with tears in his eyes.
Then a woodworker came running past, calling out that the whole Western Valley was full of Somen floating down the river.



So the valley was called そうめん谷 Somen Valley and the Jizo became known as そうめん地蔵 Somen Jizo.
- reference : nihon.syoukoukai.com/modules -

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A legend involving Somen
from Nara, 大塔村 Oto village


Once upon a time a woodworker went to the forest for work. But he did not come home in the evening and his wife got worried. All the people from her family went out looking for him. The husband had carried some Abura-Age Tofu for his lunch, and a fox had gotten it from him. The fox then bewitched the man so he lost his way and wandered aimlessly in the forest.
When they found him he said he had eaten some Somen noodles, but looking closely he had only eaten earthworms.

. soba 蕎麦 buckwheat noodle legends .
They are quite similar, about foxes bewitching people.

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- Jizo Bosatsu 地蔵菩薩 - Introduction -

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

. Legends about Jizo Bosatsu - 地蔵菩薩 .




. Join the Jizo Bosatsu Gallery - Facebook .



. O-Mamori お守り Amulets and Talismans .

. Japan - Shrines and Temples - ABC List .


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2016/04/28

shaba world of Samsara

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shaba 娑婆 / しゃば / シャバ this world of Samsara
shaba sekai 娑婆世界


Shaba and Jodo 娑婆と浄土 the Defiled World and the Pure Land
samsara - the cycle of suffering in this world



地獄と娑婆のお地蔵さん by ひろ さちや

- quote -
Samsāra (Sanskrit संसार) is the repeating cycle of birth, life and death (reincarnation) as well as one's actions and consequences in the past, present, and future in Buddhism ...

According to these religions, a person's current life is only one of many lives that will be lived—stretching back before birth into past existences and reaching forward beyond death into future incarnations. During the course of each life, the quality of the actions (karma) performed determine the future destiny of each person.
The Buddha taught that there is no beginning to this cycle but that it can be ended through perceiving reality. The goal of these religions is to realize this truth, the achievement of which (like ripening of a fruit) is moksha or nirvana (liberation).
- - - More in the WIKIPEDIA !

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- quote -
苦の娑婆や桜が咲けば咲いたとて
ku no shaba ya, sakura ga sakeba, saita tote


A world of grief and pain,
Flowers bloom,
even then ...


- Kobayashi, Issa – 1763 – 1827

by Rev. Mas Kodani - Los Angeles Senshin Buddhist Temple

Shaba refers to the world of Samsara, the world of self-centered, self-creating delusion, the unawakened state, the world of Namo.
Flowers refer to the state of naturalness, of non-calculation, the awakened state and the beauty that characterizes that state, the world of Amidabutsu. A world of self-created grief and pain, and yet, even then flowers bloom. Terrorists, numb bureaucrats, political manipulators, con artists – multi-billion and penny ante, religious charlatans, health, wealth, and happiness scammers, etc., etc., ad nauseam – what a work of art are we.
And yet even then, volunteers, helpful bureaucrats, conscientious politicians, community conscious businessmen, health-care servers, clergy etc. still grow and bloom – the work being its own reward, what a work of art we are.

Science, religion, the social and governing arts, poetry, music and dance can all be self-serving, other denigrating activities. There are also times when they are mutually serving, mutually supporting activities.

Namo is the self-serving, calculating, self-empowering activity; Amidabutsu is the other-connecting, non-calculating, mutually empowering activity; and Namoamidabutsu is the paradox of life, different, yet the same, not one, yet not two.
And what a work of art we are.
Namoamidabutsu, Namoamidabutsu, Namoamidabutsu.

Gassho, Rev. Mas
- source : seattlebetsuin.com/prajna-


. Namu Amida Butsu 南無阿弥陀仏 the Amida Prayer .


For the prostitutes and prison inmates of Edo, SHABA was the world outside of their imprisoned life, the outside life and world 外の世界.
So it had a positive meaning for them, not something to loath, and the all wanted to get back the the normal SHABA as fast as possible.
早くシャバに戻りたい

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source : tripadvisor.jp/Location

shabadoo 娑婆堂 Shaba-Do, "Defiled World Chapel"

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the tallest dwarf
meeting the smallest giant -
same size



MASTER XU YUN :
Dear Friends, let me tell you a little story a wise man once told me.
He said:
"Once I found myself in an unfamiliar country, walking down a strange street. I looked around trying to get my bearings; and seeing two men who were standing nearby, I approached them. `Where am I?' I asked. `Who are you people?'

"The first man replied, `This is the world of Samsara, and in this world I happen to be the very tallest dwarf there is!' And the other man replied, `Yes, and I happen to be the shortest giant!'
"This encounter left me very confused because, you see, both men were exactly the same height."

I preface my remarks to you with this little story because I want to emphasize at the outset how important it is to consider the perception of things.

Hui Neng, the Sixth and last Patriarch of our Chan Path, once came upon two monks who were arguing about a banner that was waving in the wind.
The first monk said, "It is the banner that is moving." The other monk said, "No! It is the wind that is moving."
The Sixth Patriarch admonished them both.
"Good Sirs," he said. "It is your mind that is doing all the moving!"

In the world of Samsara, Man is the measure of all things.
Everything is relative. Everything is changing. Only in the real world, the world of Nirvana, is there constancy.
In Chan our task is to discriminate - not between the false and the false, but between the false and the real. Differences in outward appearance do not matter at all. The real world is inside us. It is even inside our mind.
- source : Empty Cloud: The Teachings of Xu Yun

. Koan and Haiku 公案と俳句 .

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. Legends and Tales from Japan 伝説 - Introduction .

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meikai 冥界 The Other World

In the year 1698 on the fifth day of the fifth lunar month, the second wife of a man suddenly died. But after a while she came back to life and had a strange tale to tell.
She felt like in a dream when three men like bad demons appeared and begun to destroy the fields. There came an old man and drove the demons away. When she asked the old man who he was, he did not replay but told her:
"This here is the Other World, but you need to go back to the Shaba world. So here is some black powder I keep and you have to swallow it now!"
Soon after she woke up and was back alive in her home.

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- reference : nichibun yokai database 妖怪データベース -

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Jizō vowed to assist beings in each of the Six Realms of Desire and Karmic Rebirth, in particular those in the hell realm, and is thus often shown in groupings of six.
... more details on the six states (also called the Six Paths of Transmigration or Reincarnation, the Wheel of Life,
the Cycle of Samsara, or Cycle of Suffering), ..


CLICK for more photos !


. Roku Jizō, Roku Jizoo 六地蔵 Roku Jizo, Six Jizo Statues .

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. Kobayashi Issa 小林一茶 in Edo . .

又ことし娑婆塞ぞよ草の家
mata kotoshi shaba-fusage zo yo kusa no ie

another year
just taking up space...
thatched hut



又ことし娑婆塞なる此身哉
mata kotoshi shaba-fusagi naru kono mi kana

another year
just taking up space...
my life


Robin D. Gill assisted with this translation and the romanization.
Shinji Ogawa notes that the phrase, shaba fusagi, means "a good-for-nothing person occupies this place." He adds, "It is Issa's self-abasement which we observe so often in his haiku. But, as everyone knows, self-abasement is sometimes very close to arrogance."
Literally, shaba refers to the Buddhist notion of a fallen age, the "Latter Days of Dharma,"
but Shinji believes that Issa's use of the word "has no religious connotation." Nevertheless, I believe, in light of Issa's lifelong interest in Pure Land Buddhist metaphors, he is at least hinting at the Buddhist connotation of shaba.
Tr. and comment David Lanoue


苦の娑婆や桜が咲ば咲いたとて
ku no shaba ya sakura ga sakeba saita tote

world of pain--
and the cherry blossoms
add to it!



筍に娑婆の嵐のかかる也
takenoko ni shaba no arashi no kakaru nari
this crappy world's storm


一本は桜もちけり娑婆の役
ippon wa sakura mochi keri shaba no yaku
the corrupt world


娑婆の風にはや筍の痩にけり
shaba no kaze ni haya takenoko no yase ni keri
in this world's wind


ことしから丸もふけ也娑婆の空
kotoshi kara marumôke nari shaba no sora
this corrupt world's sky


ことしから丸儲ぞよ娑婆遊び
kotoshi kara marumôke zo yo shaba asobi
carousing in this world


花咲て娑婆則寂光浄土哉
hana saite shaba soku jakkôjôdo kana / jakkoo joodo

cherry trees blooming--
this corrupt world
is a Pure Land!


- source : David Lanoue -



source : Haiga by Nakamura Sakuo

ことしからまふけ遊びぞ花の娑婆
kotoshi kara môke asobi zo hana no shaba

from this year on
just carousing ...
this world of blossoms / this world's blossoms



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The beginning of a kasen renku written on lunar New Year's Day in 1827:

元日や我等ぐるめに花の娑婆
ganjitsu ya warera-gurume ni hana no shaba

New Year's Day --
we, too, bloom in our
blossoming world
Tr. Chris Drake

. Issa - kasen 1827 .

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大揚羽娑婆天国を翔けめぐる
oo ageha shaba tengoku o kakemeguru

this big swallowtail -
it flutters back and forth
from Shaba to Paradise


. Iida Dakotsu 飯田蛇笏 (1885 - 1962) .



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. O-Mamori お守り Amulets and Talismans .


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



Yakushi Nyorai the Buddha of healing is shown here seated on a lotus pedestal.
The lotus is a symbol of the total abandonment of samsara,
so only those who have entered upon the transcendental path are represented enthroned on a lotus flower.
. 薬師如来 Yakushi Nyorai 薬師如来 Bhaisajyaguru - ABC .

. Japan - Shrines and Temples - ABC .


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