Waterfall Ascetism (taki shugyoo)

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Daruma Taki だるま滝 Daruma Waterfall



source :　sight_yugawara_daruma
near Seihoobashi 栖鳳橋 Seihobashi bridge, Yugawara, Kanagawa



source :　xxx
at Aomori, Imabetsu Machi, about 14 meters 今別町大字奥平部字砥石




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Daruma falls
tumbling over twigs and stones
running, running


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Waterfall Ascetism (taki shugyoo 滝修行)


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新滝で滝修行
次は新滝での滝行です。険しい山道を登りきると雄大な新滝が姿を現します。清滝と違い駐車場からはその雄大な滝を眺めることはできません。ここには新滝不動明王と二大童子、穴弁財天、観世音菩薩、大黒天などが祀られています。まず諸神仏に滝行中の安全祈願とご加護の祈念をします。今年は穴弁財天の神前を工事していたため穴弁財天さまではお参りできませんでした。雄大な滝であるため、ここで命を落とした行者も多いことです。ここには成仏しない霊も多く、しっかりした指導僧のもとに滝行を修めることが不可欠です。また大量の水が高所から落ちてくるため頭と頚部にかなりの負担がかかります。姿勢によっては頚椎損傷の危険もあります。素人が受けられる滝ではありません。決して無理をしてはいけません。命がけで修行する場合もありますが、これはごく一部の高僧だけに許されることで、命を無駄にすることは許されないのです。命を大切にできない者は行者にはなれません。無茶で危険な修行を行っても、ご神仏は守護して頂けないでしょう。大切なことは極端な修行をするのではなく、地道に一生修行を続けることなのです。




........................... Kiyome no Taki
清めの滝


Only a handful of experienced ascetics are allowed to stand under this waterfall. It carries a lot of water after rain and is really dangerous.
The most important part is not really to take part in a dangerous exercise but to lead a proper life every day. This is what you can learn at this waterfall.
quote from Shugendo, Bioglobe


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TAKI ... Waterfalls and Fudo Myo-o
不動滝 ... Fudo taki


Takizawa Waterfall .. Tsuruoka Town

Waterfall : Shiromen Fudo no Taki near Kobe


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H A I K U

kigo for all summer

Waterfall, taki 滝 / baku 瀑
looking at a waterfall, takimi 滝見（たきみ）
teahouse at a waterfall, takimi chaya 滝見茶屋
bottom basin of a waterfall, takitsub9o 滝壺（たきつぼ）
foam from a waterfall, taki shibuki 滝しぶき（たきしぶき）
breeze of a waterfall , takikaze 滝風
sound of the waterfall, taki no oto 滝の音（たきのおと）
path to the waterfall, takimichi 滝道（たきみち）

two falls like a couple, myotodaki 夫婦滝（みょうとだき）
..... male waterfall, odaki 男滝（おだき）、
..... female waterfall medaki 女滝（めだき）

waterfall at night, yodaki 夜滝
coolness at a waterfall, taki suzushi 滝涼し（たきすずし）
bath in a waterfall, taki abi 滝浴び（たきあび）
wild waterfall, bakufu 瀑布（ばくふ）
"flying waterfall", hibaku 飛瀑（ひばく）
manmade waterfall, tsukuridaki 作り滝（つくりだき）


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kigo for all winter

taki karu 滝涸る（たきかる）waterfall dries up
..... karedaki 涸滝（かれだき）


fuyudaki 冬滝 (ふゆだき) waterfall in winter
..... fuyu no taki 冬の滝（ふゆのたき）



itedaki 凍滝（いてだき）frozen waterfall
kooritaki 氷り滝（こおりたき）ice waterfall
taki kooru 滝凍る（たきこおる）waterfall is frozen
kan no taki 寒の滝（かんのたき）waterfall in the cold
In the colder parts of Northern Japan frozen waterfalls are a most splendid sight.

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冬の滝朝日夕日もなき巌
fuyu no taki asahi yuuhi mo naki iwao

waterfall in winter -
no sunrise, no sunset
for this massive rock

Nozawa Setsuko 野澤節子


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. Matsuo Basho 松尾芭蕉 - Archives of the WKD .


. ryuumon no hana ya joogo no tsuto ni sen .
Matsuo Basho at the Ryumon Waterfall, Nara 龍門瀧

- and

酒飲みに語らんかかる滝の花　
sakenomi ni kataran kararu taki no hana
(sake nomi ni)

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ほろほろと山吹散るか滝の音　
. horo horo to yamabuki chiru ka taki no oto .
horohoro - yamabuki - mountain rose


清滝の水汲ませてやところてん
. kiyotaki no mizu kumasete ya tokoroten .
Kiyotaki stream and Tokoroten jelly


清滝や波に散り込む青松葉 -
. kiyotaki ya nami ni chirikomu aomatsuba .

清滝や波に散り込む青葉松　
kiyotaki ya nami ni chiri-komu aoba matsu


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. Water and waterfall
more haiku and photos


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Fudo Myo-O

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Fudo Myo-O 不動明王 Fudoo Myoo-Oo



Tobifudo - Ryukozan Sanko=Ji Shobo-In
龍光山三高寺正寶院

. Tobi Fudo ... 飛不動尊 ... Flying Fudo .

Nr. 24 on the Kanto Fudo Pilgrimage.

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ご真言　
なーまくさーまんだーば　さらなんせんだ　
まーかろしゃーな　そわたやうんたらた　かんまん

His Mantra
Naamaku saamandaa basaranan senda maaka roshaana sowaka untarata kanman

His Sanskrit Letter (bonji　梵字) : kaan （kaanman)
kaan is the short version of kaanman (kanman)



Fudo Myo-O as one of the 13 Buddhas is the mentor on the seventh day after a death.

He sits or stands on a Diamond Throne.

十三仏の初七日導師。世の中を明るくし、私達が正しい道を歩み、平安な暮らしが出来るようにと願い、災いから救う為に、いろいろな仏さまや神さまがおられます。そのたくさんの仏さまや神さまの代表が大日如来です。そしていつも身近で迷いを絶ち、苦難から救い、楽しみを与えて下さるために、大日如来が姿を変えて現われたのがお不動さまです。お不動さまは老若男女、宗派を問わず信ずる人の心の内に住み、その人を護り、ご利益を下さいます。信ずる心のない人には、お不動さまを感じることはできないでしょう。それはちょうど電波が届いていても、受信機がなければそれを知ることが出来ないのと同じです。

お不動さまを動物で現すと竜、物ならば両刃の剣、色ならば金または青黒となります。お不動さまが右手に持っている剣を利剣といいます。正しい仏教の智慧で迷いや邪悪な心を断ち切りることを現しています。左手の綱は羂索（けんさく）といいます。悪い心をしばり善心をおこさせることを現します。背中の炎は迦楼羅焔（カルラえん）といいます。カルラは毒をもつ動物を食べるという伝説上の鳥の名前です。この鳥の姿をした炎ということで、毒になるものを焼きつくすことを現します。足下の岩は磐石（ばんじゃく）といって、堅くて大きな岩を指します。迷いのない安定した心を現します。
では「金剛石に座し」と書かれていますから、巨大なダイヤモンドに座っていることになります。
- source : http://tobifudo.jp/engi/eengi.html

第二十四番札所

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関東三十六不動霊場 - Kanto
36 Fudo Temples in Kanto
発心の道場 Hosshin - Kanagawa , 修行の道場 Shugyo - Tokyo, 菩提の道場 Bodai- Saitama, 涅槃の道場 Nehan - Chiba

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En no Gyoja

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En-no-Gyôja 役行者 (Jimpen Dai-Bosatsu)
The Founder of Shugendo
En no Ozuno 役小角 "En with the small horn"

quote from
http://www.shugendo.fr/intro.html

All yamabushi regard En-no-gyôja as the founder and as their spiritual ancestor. He was an ascetic-hermit who lived in the 7th century and got along with the bouddhic magic, and others...



This man was called En-No-Ozuno of his true name which means "En (delivery: Japanese èn) "the small horned one" because he was born with a small horn on his forehead. "Devils" was a derogatory nickname the Japanese of the era gave Korean immigrants, and we know now that the Kamo family (En’s family) was of Korean descent. He was also known as En-No-Ubasoku (Upayaka En), by lay practitioners, but he is most commonly known as En the Ascetic (En-No-gyôja).

Emperor Kokaku was so impressed with his practices that he gave him the posthumous name of Jimpen Dai-bôsatsu (Great Bodhisattva of Divine Change). The first document which speaks about him is "Shoku Nihongi" and the book Nihon Ryoki (which was written between 810 and 824, that is to say forty years afterwards), which are the first Japanese books with Konjaku monogatari: "En-No Ozunu lived in the Katsuragi mountains (close to the town of Wakayama, near to the current Osaka) where he converted demons and communed with a Shinto god, practised the asceticism in the Ominé mountains; He could cling to a cloud with 5 colors and fly through the air. He employed the demon spirits to build a bridge which would connect the Katsuragi mountains to that of Kimpusen, a distance several hundreds of kilometers.

He was exiled on the peninsula of Izu, following problems with his cousin and disciple who was jealous of him. The emperor tried to execute him but the blade of the axe broke each time they tried to behead him. It is said that every night, he left his prison and flew away to practise ascetics at the top of the Mount Fuji. He was released thereafter.

It is also written more particularly in Nihon Ryoki, in chapter 28: En-No-Ubasoku came from the Kamo family of the village of Chihara (West of current Nara) in the district of Katsuragi of the plain of Yamato. From birth he was omniscient; and he revered the 3 Buddhist jewels (unusual at the time for a family of that closely followed Shinto beliefs like Kamo and Kusakabe).

He practised the magic sutra of the Queen of the Peacocks" (Kujaku-Myô-kyô). Becoming a spirit himself (according to the taoists), he practised the Buddhist doctrines and every night he clung to a cloud with 5 colors, then flew in space in company of the hosts of the realm of the spirits; diverted himself in the gardens of Eternal Life; slept in the floors of Zuigai; He breathed the air which nourished him fully. As he was 40 years old he lived a cave (the cave of Shô), dressed in linens and bamboo shoots, bathed in the natural sources of water (made taki shugyo), washing away there the stains of the world of desire. He practised the sutra of Kujaku and showed a marvellous capacity. He continued to control the demon spirits, obliging them to work for him for the construction of a gigantic bridge.

With all the data collected from different sources over several centuries, one ends up establishing a biography which has been pieced together little by little. The following has been discovered : the name of his father, his mother, 5 disciples including 2 demons, the transmission of the Secret Law (Mippo) by the Master Nagarjuna in the cave of the Mt. Minô. The traditions of the schools of shugen do not agree as on his end. Some say that he flew away into the sky over Mt. Tenjo-gatake. Others say he disappeared on the sea and that was only re-examined (in Korea) after several centuries, following an official voyage of the monk Dôkô of the Kimpusenji temple of the village of Yoshino.

Over the two centuries following his disappearance a growing number of individuals in Japan imitated his example: The monks Shôbô and Zôyô, as well as the itinerant yamabushi (as Jitsukaga at the time Meiji) continued to take him as a model. On January 25, 1799, the Emperor Kokaku decreed that he receive the posthumous title of Jimpen Dai Bosatsu! This document is always visible within the Shogoin temple in Kyoto.

Curtesy of Shugendo
http://members.shaw.ca/shugendo/intro.html

Read more about
The God of Shugendo: Zaô-gongen (the Avatar Zaô)

The Pantheon of Shugendô Particularly the worship of the Buddha Fudou-Myô


... /shugendo/images/Fudo-myo.jpg

Doctrines of Shugendô


... /shugendo/images/freeclimb.jpg

This is a great resource to learn more about Shugendoo.
.. Shugendo

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. the Demons Zenki 前鬼 and Goki 後鬼 .
- Introduction -

the husband Zenki 前鬼 and his wife Goki 後鬼。

These demons promised En no Gyoja, a Shugendo priest at Mount Ominesan in Nara, to protect the pilgrims of the area. They had five children, whose families in the x-th generation up to this day have five mountain huts where the pilgrims can rest during their walk from Oomine to Kumano.
The family business is going on for more than 1300 years now. Gokijo 後鬼助 san, in the 61 generation, lives in Osaka now and comes back every weekend and holidays to take care of the pilgrims.
There are now many legends about these two and En no Gyoja.
Enjoy my blog!


source : blogs.yahoo.co.jp/teravist


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En no Gyooja (E no Ozunu)
"Der Asket En".

Wandernder Priester, der erstmals im Shoku Nihongi (797) erwähnt wird. Gründer bzw. Ahnfigur der Bergpilger des Shugendoo (Yamabushi). Prototyp eines Magiers.

Um 634 geboren; seit dem 32. Lebensjahr übte er sich mehr als 30 Jahre in esoterischem Buddhismus auf dem Berg Katsuragi, bis er übernatürliche Kräfte erwarb. Er bestieg zum ersten Mal die heiligen Berge Kinpusan (dort erschien ihm die Gottheit Zao Gongen) und Oomine und gilt daher als der Gründer der Bergpilger-Tradition in West-Japan.
699 wurde er nach Izu ins Exil geschickt, aber zwei Jahre später wieder begnadigt. Über die letzten Jahre seines Lebens ist nichts bekannt.

Ikonografie:
Ausgemergelte Gestalt. Geht auf hohen Holzsandalen (geta), begleitet von zwei Dämonen. Mit einem Vogelgewand um die Schultern. Chinesischer Fächer oder Pilgerstab in einer Hand.


.Buddhastatuen ... Who is Who 　　

Ein Wegweiser zur Ikonografie
von japanischen Buddhastatuen
Gabi Greve, 1994

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source :　facebook

carved by 慶俊 Monk Gyoshun
ca. 78 cm high

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En no Gyooja and Shugendo … An Essay

WASHOKU : Maple leaves tempura (momiji tenpura)

もみじ天ぷら/ 紅葉の天ぷら
With their origin related to En no Gyoja !
Minoyama Ryuuan-Ji, Osaka　箕面山瀧安寺


Shugendo The Way of the Mountain Ascets, Yamabushi

Zao Gongen 蔵王権現

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. Legends and Tales from Japan　伝説 - Introduction .

- reference : nichibun yokai database 妖怪データベース -
34 役行者 / 15 小角 / 7 役小角
The legends related to Zenki and Goki have been explored in their own entry.


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. Master Carver Enku 円空 .


source : shigeru.kommy.com/enkuu21

大和郡山松尾寺 Matsuo-Ji
奈良県大和郡山市松尾山 - Yamato District, Nara

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En no Gyoja and Shugendoo

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En no Gyooja 役行者 En no Gyōja
The Mountain Ascet En no Gyoja

kigo for late winter
En no Gyooja Ki 役行者忌 Memorial Day for En no Gyoja

The exact date of his death is uncertain, but is usually celebrated on the first of January.

. Memorial Days of Famous Poeple .


CLICK for more images !


- quote
En no Ozunu (役小角, also pronounced Ozuno or Otsuno (male; b. conventionally given as 634, in Katsuragi; d. approx. 700-707, reported details vary). His kabane, or political standing of his clan, was Kimi (君)) was a Japanese ascetic, mystic, and apothecary, who was banished to Izu Ōshima on June 26, 699 AD.
In folk religion, he is often called En no Gyōja (役行者, lit. "the Ascetic from the En clan") and traditionally held to be the founder of Shugendō, a syncretic religion incorporating aspects of Taoism, Shinto, esoteric Buddhism (especially Shingon Mikkyō and the Tendai sect) and traditional Japanese shamanism.
He is also known as En no Ubasoku (役優婆塞).
©　More in the WIKIPEDIA !


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En no Gyooja and Shugendoo, an essay

En no Gyoja: idealized mountain ascetic
Curtesy from arvigarus.bravehost - no longer available


"Enlightenment" and "Nirvana"? They are dead trees to fasten a donkey to.
The scriptures? They are bits of paper to wipe the mud from your face.
The four merits and ten steps? They are ghosts in their graves.
What can these things have to do with you becoming free?

En no Gyoja as the idealized mountain ascetic was the prototype for the Yamabushi. His image and lore were key influences in the unification of many unorganized wandering ascetics into the new movement of Shugendo. The term Yamabushi directly translates into 'one who sleeps in mountains', and was used to describe those ascetics who, like En, chose the mountains exclusively as their ascetic training grounds. These men would withdraw from ordinary society in exchange for the benefits of rigorous mountain life. They would often maintain a special diet, such as pine needles mandated by Religious Taoism, to gain magical powers.


They would also subject themselves to physical trials such as standing under cold water falls for extended periods. These Ascetics sought out sacred mountains as a training ground (doba) and a shelter from society where they could freely put to use many different religious techniques. In Japan as with many east Asian cultures mountains themselves are considered sacred regions where deities reside. These unpopulated and unregulated areas of the country were seen a places where man could interact directly with nature and the spirits contained within.

Gary Snyder points out in his essay ,"Blue Mountains Constantly Walking" that there were a few highly formalized sacred areas which were modeled after a symbolic mandala. It was thought that to walk within these areas was to enact specific move within a spiritual plane. Hence we can see that these hills were not only sought out as a place of religious and spiritual freedom, but also the strong spirituality that was seen to be within the hills themselves.

Aside from the physical rigors the Yamabushi subjected themselves to, these men often memorized Buddhist Sutras, continually repeating certain phrases from these Sutras or Taoist magical formulas. There are three canonized Sutras which became integral parts of the Shugendo. The Lotus Sutra was adopted by Shugendo and has continued to maintain a special space within much of Japanese Buddhism. The Avalokitsvara (a recognized bodhisattva) Sutra was also adopted. I was unable to obtain any significant information about this Sutra at this time. The Yamabushi recited the Heart Sutra daily as a part of morning prayers.

Along with this canonized sutra the Yamabushi would also recite The Sutra on the Unlimited Life of the Three fold Body, an apocryphal text attributed to En no Gyoja. The contents and messages of these sutras provide insight as to the core beliefs and values of the Yamabushi. The most evident belief present in all of these texts is the ability for each man to obtain and experience enlightenment first hand. It was not until much later that folklore attempted to legitimize the transmission of these teachings by linking En no Gyoja to recognized teachers of Buddhism such as Nagarjuna. It seems as though the original Yamabushi were less concerned with matters of this nature, and more concerned with their own personal religious experience. It is not until the 9th century that scholars begin to take interest in the pedigree of their texts.

It is important to note that not until the 9th century time that formal religious adepts take interest in Shugendo as an organized religion. The original Yamabushi practitioners of the 7th and 8th centuries were of a more eclectic nature seeking out first hand religious experience. In the process obtaining this experience the they would appropriate fragments of the many different religious influences of the time and apply them to situations as needed. It is in this fashion that they adopted their own form of dress, with many attributes being drawn from Buddhist influences.

The outfits of the Yamabushi often consisted of a Buddhist hood (tokin) and surplice (kesa), and a white robe (signifying purity). They also carried with them a Buddhist staff (shakujo) and a (oi), which is a portable alter in the form of a backpack filled with scriptures and other religious needs. Two other distinctly mountainous tools adopted and worn were an ax (ono) and a conch shell (hora). It is said that often times these Yamabushi would even borrow the rosary of the lay Buddhist monks. Unlike the lay monks the many of the Yamabushi did not practice celibacy nor did they wear the ritual shaved head. Our eclectic mountain men often took wives, and wore their hair long or untrimmed.

At this point we can observe the interesting scope of the formation and progression of Shugendo. Initially we have the practices of a single individual, En no Gyoja who became the embodiment of an idea that's time had come. These actions were enough to interest many wandering ascetics who were in search of a new personally attainable truth in the rigorous training and eclectic practices. Also unregulated personal and religious freedom of the mountains is a large draw. Soon these practices begin to evolve, slowly developing a distinct quality unique among the new mountain men. This unique assembly of thought and practice begins to attract the attention of the court and nobility, presumably the only ones aside from the wanderers, with sufficient leisure time to consider such matters. The interest of these educated nobility spawns the organized canons of the Shingon and Tendai sects which eventually make the Shugendo religion and the mountain retreats accessible to the general populace.
This shift to a canonized and analytically smoothed-over doctrine eventually outmodes the original frontiersman of the Shugendo faith causing them to be seen as primitives or even dim caricatures of themselves. This learned and ritualized form of Shugendo flourishes for many years until much later (the 19th century), when a government sponsored religious reform makes Shinto Japan's official religion. In this shift Shugendo along with many other religions are forced to die out or remain in small secretive pockets. This outlines an archetypal progression from direct, unconscious or semiconscious experience of wonderment, to thought and analization, to death or reabsorbtion, leaving Shugendo essentially dead to experience and alive only as a shell or a fossil.

Shugendo was at one time a religion of true life and vitality. Beat poet Gary Snyder is a modern figure who fancied that he could still feel that vitality of the Yamabushi in their writings and in their ways. In his book of collected works entitled The Practice of the Wild he includes an entire piece on the Yamabushi which he hinges around Dogen Kigen's essay Sansuikyo, "Mountains and Waters Sutra" written in the year1240.

Snyder discusses Dogen 's interest in the mountains saying" Dogen is not concerned with "sacred mountains" or pilgrimages, or spirit allies, or wilderness as some special quality. His mountains and streams are the process of the earth, all of existence... They are what they are, we are what they are. For those who would see directly into essential nature, the idea of the sacred is a delusion and an obstruction: it diverts us from seeing what is before our eyes: plain thusness. Snyder provides us with some excerpts from Sansuikyo beginning with the opening paragraph. If we can strive to understand Dogen's sentiments the Shugendo vision may not be dead. In fact this very understanding can serve us as building block in all of our spiritual constructs, present, and future.

"The mountains and rivers of this moment are the actualization of the way of the ancient Buddhas. Each, abiding in its own phenomenal expression, realizes completeness. Because mountains and waters have been active since before the eon of emptiness, they are alive at this moment. Because they have been the self since before form arose, they are liberated and realized."
Mountains and Rivers Sutra

En the ascetic represented a spiritual ideal for the common folk unfettered by the corruption of power and money that is at the heart of institutionalized religion.

From the esoteric collection of Reverend Dr. JC Husfelt:
(En-No-Gyoja with the Siddham letter Ham, seed-syllable of Fudo Myo-o.)

The following gives a brief over-view of Shugendo:

A blend of pre-Buddhist folk traditions of Sangaku shinko and Shinto, Tantric Buddhism, and Chinese Yin-yang magic and Taoism, Shugendo may be roughly defined as the 'way of mastering magico-ascetic powers by retreat to and practice within the sacred mountains'. Shugendo practitioners were called Yamabushi, a term which meant 'one who lies down or sleeps in the mountains' and the sect included various types of ascetics such as unofficial monks, wandering holy men, pilgrimage guides, blind musicians, exorcists, hermits and healers.

A leading scholar of Shugendo, H. Byron Earhart, explains that "In the early stages of the development of Shugendo the yamabushi usually were unmarried mendicants who spent most of their time in religious practice within the mountains; in later periods most yamabushi married and either had their temple homes at the foot of sacred mountains or made periodic trips of religious pilgrimage and ascetic retreat to the mountains...

When the yamabushi descended the mountains they visited their 'parishioners' to administer blessings from the mountain or perform special services of healing and exorcism. The yamabushi were adept in a variety of purifications, formulas, and charms. The religious goal of Shugendo was as diverse as its organization, technique, and procedure. In general it amounted to the utilization of religious power for every imaginable human need". Because of its loose organization, its lack of textual doctrine, and its appeal to the simple, illiterate folk people of the countryside, Shugendo became a popular movement throughout Japan from the twelfth century to the time of the Meiji restoration in 1868. According to one study, more than 90% of the village shrines in mid-northern and northeastern Japan were served by Shugendo priests. (Martin Gray’s Sacred Sites)

Throughout these mountains and this magical landscape of the yamabushi roams the heart and the spirit of their patron guardian, the Brilliant Light King—Fudo Myoo-oo.
Gary Snyder best describes this great protector of the Shugendo brotherhood:

" Goma, fire ceremony, mudras hid under the sleeves, dark lanterns and earthen floor smells, the Yamabushi costume with the strip of deer or wild goat hide hanging down in back. And in some of the shrines, Fudo. Fierce and funny, sitting on a rock, backed by flames, holding the vajra-sword and a noose.

Fudo shrines on mountain tops, by waterfalls, and in temples, a patron of mountain ascetics, the popular Buddha-image of many rural provinces in the old central parts of Honshu. The Yamabushi have their own lore and practice of Fudo. For the other Buddhist followers, he is seen as a Dharma-protector, a grim but compassionate tough guy, punk or street-Buddha, no bullshit, the noose is said to be a lasso and save some folks from hell whether they want it or not, or said to be for binding up destructive passions. Actually the noose stands for The Precepts. The sword is the same sword as Manjushri wields, cutting through delusion and foolishness. Such a figure appropriate to this worst of centuries, a Buddha of enlightened determination who will not back off, who is not averse to confronting the mass murder of Ukrainians, of Jews, of Cambodians, and the threat of nuclear holocaust. Who can sit down with generals and dictators and talk even tougher than they. And then laugh about it, and convert and forgive.

And more technically, in Japanese iconography, he is seen as an emanation of Vairochana, the cosmic eternal Buddha, in a body to enact appropriate compassion and teaching, but also the consort perhaps and other side of the gentle and feminine image of Kannon, motherly, loverly, nourishing or challenging—compassion.

The Sanskrit name Chandamaharoshana, ‘Lord of Heat’ and read his old north Indian Vajrayana sadhana (visualization and practice exercise) and saw that he was a relatively minor, or at least little-known part of that iconography, an ally-figure? Minor perhaps, but enormously important. He is an emanation of the most powerful of emotions, instincts, and feelings, the deeps of the ‘red lump of flesh’—the roar of the Griz, the dying flurry of whole body of a whale, the deep-throated cry of sexual ecstasy, the cry of delight, the cry of pain, all—as illuminated and accepted and transformed by insight—as the strength and calm of active, dynamic, fearless mind-awakened willingness to fully act and be." (Contributions to the Ring of Bone Zendo Dharma Art Exhibit, September, 1987)

Fudo Myo-o-Messenger of Dainchi Nyorai (Great Sun)
about Kooya-San, read the story on the link.

Ku-kai, the founder of Shingon Esoteric Buddhism, is probably the most influential person in the history of Japanese religious thought. Dissatisfied with the state of religious and spiritual practice in Japan, Ku-kai in 804 C.E. traveled to China seeking something purer, uncorrupted by the politics and dogma of his time. His seeking outside the established lines of authority was due to his experiences with direct intuitive awakening. It was these experiences that helped shape his approach to the spirit and to Buddhism. And there was one primary event that is credited with his awakening:

In Indications of the Goals of the Three Teachings, Ku-kai (Kuu-Kai 空海）tells of his own experience. "Believing what the Buddha says to be true, I recited the mantra incessantly, as if I were rubbing one piece of wood against another to make fire, all the while earnestly hoping to achieve this result. I climbed up Mount Tairyu in Awa Province and meditated at Cape Muroto in Tosa. The valley reverberated to the sound of my voice as I recited, and the planet Venus appeared in the sky." (Hakeda, pg. 102) In a moment of dramatic achievement, Ku-kai experienced a vision of the planet Venus with him as the Bodhisattva Akasagarbha who became his guardian saint. (R.S. Green, University of Wisconsin Buddhist Studies Ph.D. program student, 1999.)

Two years later, 806 C.E., Ku-kai returned from his journeys through China as lineage holder of an esoteric Buddhist tradition. This new religion based on his vision, experiences and studies, he deemed, "True Word" or Shingon. This Mikkyo, "secret teaching", form of Buddhism was dependent, in Ku-kai’s mind, on the power inherent when one transcends language and discovers the word spirit of the divine, what might be termed the nuclear seed-sounds of creation.

In 816 C.E. Ku-kai petitioned the government for permission to locate his new religion on the sacred mountain of Koya　（Kooya-san高野山）. "Two years later, Ku-kai climbed Ko-ya-san himself, at which time he is said to have met the local god of the mountain in the person of a hunter accompanied by two dogs, black and white. Several such legends exist, and native deities associated with Shingon are enshrined at various places on and around the sacred mountain. Ku-kai did in fact invoke the protection of local deities when he performed an esoteric ritual to establish a sacred realm of practice on the mountaintop. This consecrated area was named Kongobu-ji." (Shingon, pg. 30)
this site is no longer available : arvigarus.bravehost

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. . . CLICK here for Photos !

- further reference -


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Read my story about Yoshino and the Cherry Blossoms
http://darumapilgrim.blogspot.com/2005/01/yoshino.html


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En no Gyoja



. Negoro Temple 根香寺 Shikoku Pilgrimage Nr. 82 .


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Takizawa Fudo-son, Tsuruoka

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Takizawa Fudoo-Son 藤沢の不動尊, 鶴岡市



盲目剣谺返し
Also famous for a movie about a samurai who lost his eyesight through poisoning, by directo Yamada Yoji.
Bushi no Ichibun 武士の一分

He is a healer for your eyes.

眼病・全ての病気　　
（住所）鶴岡市藤沢地内（祈願方法）滝の水を病人に注ぎ祈る。

湯田川保育園の前から山すそに沿って南に約１キロ足らず。杉林がうっそうと茂る山懐にお不動様がありました。
今までお不動様と言うと滝の脇に名前を刻んだ石碑がある程度だったので今回もそのように予想して行ったのですが、車止めから歩いて行くと石の門と橋がありその奥に社殿が建っています①。辺りの雰囲気とマッチしたその荘厳さに圧倒されてしまいました。
更に社殿左脇から奥に行くと②落差２ｍ程度の滝がありその上にお不動様が祀られていました③。辺りの岩には苔が生え、滝の音が響くこの場所、神々しさを感じます。が、気の弱い方は一人では寂しいかも知れませんね～。歴史は古く「役行者（えんのぎょうじゃ）」が開いたと伝えられているようです。

身体が悪い人は勿論、悪くない方もマイナスイオンたっぷりのお不動様で心身をリフレッシュしてみてはいかがでしょうか。

この他にも眼病に効くお不動様として「赤滝不動尊」がありました。所在地は、以前は市の衛生処理組合裏の赤滝脇にありましたが、現在は鶴岡市文下地内の洞雲寺に祀られているようです。



There is a Fudoo Rock above the waterfall.
This place is venerated if you seek relief or an eye ailment and other ailments. The waterfall is small, only about two meters down, but the sourroundings are awe-inspiring.
Legend knows that this waterfall was designated by En-no-Gyooja himself.




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Fudo Waterfalls


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Fundoshi / Loincloth

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Fundoshi / Loincloth with Fudoo Myoo-Oo
。。。。。。　不動明王の褌



This shop calls its product "the door curtain of a man" otoko no noren.
They are available in various colours.

「不動明王」（化粧ふんどし）　加賀友禅作家　木村洲宏　作
「男ののれんは」その人の守護神を身につけることて、災いから守られることを第一に考えて作りました。　お好きな色を選ばれても結構ですが、四柱推命（陰陽五行）によって導かれた調候用神の色の守護神を身につけることをお薦めします.

守護神（色）
人は生まれ持って必然とされる守り星（神）があるとされています。　万物創世の元素、木(もく)・火(か)・土(ど)・金(こん)・水(すい)、によって構成されその関係において生ずるものを相生（そうしょう）、相反するものを相剋（そうこく）と言います。　守り神を持つことより相克の状態から逃れ、相生の働きを生ずるように祈るのです。　　守護神は生年月日の十干、十二支（陰陽五行）によって導き出されます。
http://www.j-avenue.com/sukeroku/noren.htm


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The best material for this is a white linen or white cotton. Silk crepe may be used according to one's taste, but plain silk is not suitable. In winter it may be lined with similar material, but in other seasons it is always single. Both ends (or front and back) are hemmed to put cords through. One of the cords forms a loop to suspend the front end from the neck, and the other secures the back end by being tied in the front.
The length of the fundoshi is about 5 feet (5 shaku).



More in English is here
　source : www.rhinohide.cx/　


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Fundoshi in traditional small patterns of Old Edo
For example this one with O-Kame, a puff lady.



http://www.fundoshiya.com/cata-loku/loku-frame.html

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褌屋オリジナルだるま越中褌を追加いたしました.
The Daruma Fundoshi is also available.






Click on the thumnails for more .


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©　Fumitoshi Koshinaka


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A waterfall called "Daruma Loincloth"


ふんどし滝

During the ablution rituals of many Buddhist sects, men stand under a waterfall (taki shugyoo滝修行）, only clad in a loincloth of pure white, and withstand the elements, sometimes in the middle of winter. Purifying body and soul with water is also called "misogi"　禊。



Click on thumbnail for MORE !


Ladies wear a simple white yukata for this occasion.

Many waterfalls are called "Fudo Myo-o Waterfall, see the extra entry on this subject.
There are also rituals of walking through fire, but that is another topic.




滝修行

Look at dynamic pictures of some ascetic retreats
http://www.gifu-e.net/ryuhou/


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A few haiku and senryu on the subject :o)

a man's curtain:
the prominent nose
of Darumasama!

a man's curtain
floats at the onsen:
Daruma's face his kimono's color!
>
(will that make Daruma sama crack a smile?)
>
chibi

Daruma's curtain
floats in the sea of nothingness -
roaring laughter

Gabi



Click for more fundoshi !

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. Fundoshi and Haiku 　　


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Kamisama List German

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Nihon no Kamisama 日本の神様

Under Construction.
Mostly in German for now.

Zahlen: Seitenzahlen, die im Sonderheft von Taiyoo, Winter 89 besprochen werden.

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Aenokoto
Feldgottheit 56

Amaterasu Oomikami
Gottheit der Sage 14
Sonnen-Gottheit. Zentrale Figur des shintooistischen Pantheons. Ahnenfigur der kaiserlichen Familie. Im inneren Schrein (Naiku) in Ise verehrt.
[?Oomori (2), 168]

Amateru Kuniteru Hikohoagari no Mikoto
Gottheit der Spiegel 154

Ame ko Koyane no Mikoto
Brachte die Amaterasu Oomikami dazu, wieder aus der Höhle zu kommen. Clangottheit des Fujiwara-Clans. Der Hauptschrein der Fujiwaras ist der große Schrein Kasuga Taisha in Nara. > Kasuga Shinkoo. [AOS:79]


Ame no tajikara no Mikoto
Gottheit der Berge 53

Ame no Tomi no Mikoto
Brachte die Amaterasu Oomikami dazu, wieder aus der Höhle zu kommen. Clangottheit des Imbe-Clans. [AOS:79]

Ame no uzume no Mikoto
Gottheit der Künste 152

Antoku Tennoo
Gottheit für Geburt 152

Binboogami
Götter der Armen der Edo-Zeit 148

Byakukoo shin
Indische Gottheit, ev. Indra bzw. Taishakuten; symbolisiert die Reihneit des Schnees im Himalaya. Der Mönch Myooe machte sie zur Shintoo-Schutzgottheit der Kegon-Sekte. [AOS:50] > Zenmyoo Nyoshin.

En no Gyooja (gyoosha)
Mensch-Gottheit 104

Futsunushi no Mikoto
> Kasuga Shinkoo. Gottheit der Sage 29

g*
Gion Shinkoo
Gottheit der Sage 19

h*
Hachiman
Buddhistische Manifestation (Honjibutsu) ist Dainichi Nyorai.
Dem Hachiman sind die meisten Schreine in Japan gewidmet. Fast jedes Dorf hat einen Hachimangu. Aber Hachiman ist keiner der traditionellen japanischen KAMI, er wird im Kojiki und im Nihon Shoki nicht erwähnt.
Hachiman hat sich warhscheinlich erstmals auf dem Berg Maki im Distrikt Usa (heute: Oita) in Kyuushuu manifestiert. Hachiman wird dabei auch Yahata oder Yawata gelesen. Er war vielleicht die Clan-Gottheit des Hata-Clans der chinesischen Immigranten in Kyuushuu. Es handelt sich um einen Clan der Kupfer-Bergleute, die besonders beim Erstellen des großen Buddha in Nara wirkten. Daher ist Hachiman die besondere Schutzgottheit des Tempels Toodaiji.
Hachiman soll auch als Helfer bei epidemischen Krankheiten gewirkt haben. Die wichtigsten Schreine befinden sich heute in Usa, Iwashimizu (Kyooto) und Kamakura. Auch Hachiman Daibosatsu (Großer Bodhisattva Hachiman) genannt. Kooboo Daishi verehrte diesen Daibosatsu besonders inbrünstig.
Iwashimizu Hachiman Mandala-Bilder (Miya Mandala) sind bekannt für detaillierte Landschaftsdar~stel~lungen. Der Schrein liegt am Fuße des Berges Otokoyama. [AOS:47,85,96f]

Besondere Figuren:
Hachiman in Mönchsgewändern (Soogyoo Hachiman).
Älteste Darstellung in einer Abbildung des Shingon-Tempel Jingooji, Kyooto.

Hachiman Dreiergruppen (Hachiman Sanzon)
Mit zwei weiblichen Gottheiten:
Dabei wird Hachiman als Manifestation des Tennoo Oojin (Ojin) gedacht. Die eine Gottheit ist seine Mutter, Kaiserin Jinguu und die andere seine Haupt-Nebenfrau, Nakatsu-Hime. Die ältesten Abbildungen finden sich im Tempel Yakushiji und Tooji in Kyooto. [AOS:99]

Mit den Gottheiten Wakamiya und Takeshi-uchi Ookami:
auch als Sanskritzeichen-Mandala.
[AOS:103]

Hachiman Mandala der Gongen-Manifestationen (Hachiman Suijaku Mandala)
Darstellung von Hachiman und mehreren Gottheit und Kinderfiguren (dooji); z.B. im Iwashimizu-Schrein.

Hachiman Mandala mit Sanskritzeichen (Hachiman Bonji Mandala)
Hier zeigt sich die enge Verbindung zum esoterischen Buddhismus.


Hakone Gongen
Berggottheit in Hakone [AOS:57]

Hakusan Myoori Gongen
Elfköpfiger Kannon.
[Oomori (2), 159]

Hayamikatama no Mikoto
105

Honokagu Tsuchi no Kami
Gottheit der Töpfer 156

i*
Ichikishimahime no Mikoto
Meeresgottheit 61

Ideha no Kami
Gottheit der Berge 44
Wird in Haguro verehrt.

Imaki no Kami
Gottheit der Färber und Weber 157

Inari Kult (Inari Shinkoo)
Gottheit der Sage 21, 72, 135

Iwakamutsukiri no Mikoto
Gottheit des Essens 158

Izanagi no Mikoto
Gottheit der Sage 12

Izanami no Mikoto
Gottheit der Sage 12
Liegt in Kumano begraben. [Oomori (2), 158]

Izu-san, Sootoo-san Gongen
(Shooichi Sengen Daibosatsu; Buddhistische Manifestation (Honjibutsu) = Tausendarmige Kannon) Berggottheit in Shizuoka. Später ev. Figuren des Ebisu. [AOS:57]

Izumo Shinkoo
Verehrte Gottheit:
>Susanoo no Mikoto.

Izumo Taisha
Ältestes Beispiel des Großen Schreinbaus, letzte Restauration in 1744. [Hamajima, 98]
Größter Schrein Japans [Gateway, 444]
Hier wird Ookuninushi verehrt, auch in seiner Version als Daikoku.

J*
Jishu Kooya Myoojin ?jishuu
[Kato, 65]?
Gottheit des Kooya-Berges.

k*
Kamowake Ikazuchi no Kami
Gottheit der Sage 33

Kanayago no Kami
Gottheit des Eisens, der Schmiede 155

Kanmu Tennoo
Mensch-Gottheit 114

Kasuga Kult (Kasuga Shinkoo)
Im Kasuga Taisha in Nara werden vier Gottheiten (Kasuga Gongen) verehrt. Manchmal wird noch ein fünfter Schrein, der Wakamiya, dazugezählt. Ein Wakamiya-Schrein ist im allgemeinen dem Kind einer Gottheit geweiht, hier aber der Berggipfelgottheit (shin~taizan) des Berges Mikasa, die hier am Fuße des Berges in einem "village shrine" verehrt wird. Die ?Honjibutsu-Mandala stellen oft den Wakamiya dar.
Die vier Gottheiten und ihre buddhistischen Manifestationen (Honji~butsu) in den vier Schreinen:«IP3,3»
Takemikazuchi no Mikoto in Ichi no Miya: Fukuu Kenjaku und Shaka Nyorai.
Futsunushi no Mikoto in Ni no Miya: Yakushi Nyorai.
Ame ko Koyane no Mikoto in San no Miya: Jizoo Bosatsu.
Himegami in Shi no Miya: Juuichimen Kannon.
Wakamiya: Monju Bosatsu.«IP»

Der Gott >Ame ko Koyane no Mikoto und seine Gattin Himegami aus Hiraoka brachte Amaterasu Oomikami dazu, wieder aus der Höhle zu kommen. Sie sind Clangottheiten des Fujiwara-Clans. Das seine buddhistische Manifestation (Honjibutsu) der Jizoo Bosatsu ist, wird der Berg Mikasa auf den Kasuga Mandalas (Kasuga Joodoo Mandala) auch oft als das Paradies im Westen dargestellt. Darunter in der Ebene zu Kasuga dachte man sich dann die Hölle, in die Jizoo steigt, um die Sünder zu retten.
Der Haupt~schrein der Fujiwaras ist der große Schrein Kasuga Taisha in Nara, in dem die Fujiwara-Clan-Gottheiten und lokalen Gottheiten verehrt werden. Am Fuße des Mikasa Berges gelegen. Als weitere Gottheiten werden dort verehrt: >Futsunushi no Mikoto von Katori (Chiba) und >Takemikazuchi no Mikoto von Kashima (Ibaraki), auch Kasuga Myoojin genannt. Er ritt auf einem Hirsch von Kashima nach dem Berg Mikasa; danach wurde das "Kasuga Deer Mandala" gemalt. Im Kasuga Park laufen heute noch unzählige Hirsche herum.
Das "Kasuga Gongen Reigen Ki" (The Kasuga Gongen Miracles) beschreibt die Geschichten um den Schrein. Ältestes Langrollen~bild von 1309, zeigt noch Szenen von traditionellen Shintoo-Tänzen (bugaku).

Der Kasuga Taisha hat eine enge Verbindung zum Tempel Koofukuji in Nara, dem Clan-Tempel des Fujiwara-Clans.
(29) [AOS:72,79]


Katsuragi no Mikumari, Uda no Mikumari, Tsuge no Mikumari Gottheiten für Regen und Wasser bzw. Irrigation. MIKUMARI = mizu kubari. [AOS:53]

Ketsumiko no ookami
Gottheit der Berge 46
[?Oomori (2), 168]

Kibitsu no Mikoto
auch: Kibitsuhiko no Mikoto
In der Gegend Kibitsu in Bitchu. Kämpft mit dem Dämon URA, besiegt ihn. Wird im Kibitsu Jinja in Okayama gefeiert. Auch eine Makse des Dämonen wird dort verehrt. Ein Metallkessel (okama) gibt Töne von sich, wenn erhitzt (der Dämon weint) : narukama no shinji. Eine Schamanin in weißen Gewändern (asome), sagt wahr aus diesem Kessel. Besondere Kessel-Halle "Okamaden". [Kanal 12, kiwameru II.]
Die Form des Schreins ist der Prototyp für den nach ihr benannten "Kibitsu zukuri"-Stil mit "hiyoku irimoya". In dieser Gegend gibt es auch viele alte Kofun-Grabstätten, z.B. Tsukuriyama Kofun, Koomori Kofun, Sensokuyama Kofun etc. [NHK, HAIKU 6/92].

Kitano Tenjin
Verehrung des Sugawara no Michizane im Kitano Schrein in Kyooto. [AOS:66,70]

Konohana no sakuyahime
Gottheit der Berge 50

Konpira Kult (Konpira Shinkoo)
Meeresgottheit 65

Kumano Kult (Kumano Shinkoo)
[AOS:52,118ff] [?Hamada-3 176] [Oomori (2),] 158]
Am südlichen Teil der Kii-Halbinsel liegen die drei großen Schreine bzw. Berge von Kumano (Kumano Sanzan). Auch Mikumano genannt. [Kawaguchi, 67]
Im Hauptschrein (Hongu) (Kumano Nimasu Jinja)[Kawaguchi, 76] an der Mündung des Flusses wird Ketsumikogami verehrt, eine Manifestation des >Susanoo no Mikoto. Buddhistische Manifestation ist Amida Nyorai.
Andere Legenden meinen, dort werde Susanoo oder Kukuri Hime no Mikoto oder Isotakeru no kami, Sohn des Susanoo, verehrt bzw. es gäbe dort keine eigene Gottheit (miyukiza).
Im Neuen Schrein (Shingu, Hayatama Schrein) im Oberlauf des Flusses wird Hayatama no Ookami verehrt. Buddhistische Manifestation ist Yakushi Nyorai.
Im Nachi-Schrein (Nachi Jinja) am großen Wasserfall wird die Frau des Hayatama verehrt, Fusumi (Kusubi, Musubi) no Ookami.
Wahrscheinlich von der Bedeutung "verbinden" (musubi) abgeleitet. [Kawaguchi, 68] Auch Nachi Gongen genannt. Ihre buddhistische Manifestation ist die Elfköpfige, Tausendarmige Kannon. (46)
Der Wasserfall als Gottheit selbst heißt auch "Fliegender Drachen" Hiryuu Gongen.
Insgesamt werden in Kumano 12 Gottheiten (Juuni Kumano Gongen) (Kumano Juunisha Gongen) [Kawaguchi, 76] verehrt. [Liste der Gottheiten [AOS:124] Die Pilgerfahrt dorthin heißt "Pilgerweg der Kumano-Ameisen" (Ari no Kumano Moode). [Kawaguchi, 69]

Ursprünglich ein Askeseberg der Yamabushi, nachdem En no Gyooja neben dem Kimpusan (Gottheit: Zao Gongen) und Yoshino auch dort Askese übte.
Seit der Heian-Zeit enge Verbindung mit dem Amida-Buddhismus, besonders der Tendai-Sekte des Tempels Miidera. Man glaubte, daß das Paradies des Westens direkt auf dem Kumano-Berg sei.
Auch der Priester Saigyoo (Langrollenbild: Saigyoo Monogatari Emaki) und der Heilige Ippen (Langrollenbild: Ippen Shoonin Eden) waren hier. Verschiedene Tennoos, besonders Goshirakawa, machten zahlreiche Pilgerfahrten zu den Kumano Schreinen (über 200 Kilometer von Kyooto entfernt). Dabei wurden Gedichte geschrieben (Kumano Gaishi) und besondere Rituale beachtet.
Es gibt verschiedene Mandalas über den Kumano-Komplex: Mandalas der buddhistischen Manifestationen (Honjibutsu Mandala), der Gongen-Manifestationen (Suijaku Mandala), Schrein Mandalas (Miya Mandala) und Langbildrollen.

Das Klare Wasser des Wasserfallbeckens galt seit alter Zeit als heilkräftig und lebensverlängernd. Daher ernannte es Shirakawa Tennoo zum Heiligen Ort. (1090). Er wurde selbst 77 Jahre alt. [Kawaguchi, 68]
Der Schrein spende Glück für zwei Generationen (nise goriyaku). [Kawaguchi, 69]
Er gehört als Askese-Übungsort (shgendoojoo) zur Tendai-Sekte. Die Pilgerfahrt ging von Kumanoo über den ?daikinsan zum Yoshino Gongen. Die umgekehrte Pilgerfahrt (gyaku no mineiri) gab es auch. [Kawaguchi, 70]
Der Bote der Kumano-Gottheit ist eine Übergroße Krähe (yata garasu). Sie befindet sich auf dem großen Sigel von Kumano (Kumano Gooo Hooin). (gooo - Rinderkönig).
Die Priester von Kumano benutzten die Frauen und Töchter der Gläubigen als ?miko und zu anderen Zwecken. Man nannte sie "Sängerinnen-Nonnen" (utabikuni, Kumano bikuni). Diese Sängerinnen-Tradition besteht noch heute.

Komori Myoojin
[AOS:95]

m*
Matara-jin, Sekizan Myoojin
Ursprünglich taoistische chinesische Gottheiten. Von Tendai-Mönch Ennin zum Tempel Hiei gebracht. Schutzgottheiten des Berges Hiei. [AOS:75


Matsunooo Kult (Matsunooo Shinkoo)
Matsunooo-Glaube [AOS:66]

Meiji Tennoo
Mensch-Gottheit 122

Mikomori Myoojin
Göttin für Kinderschutz) [AOS:53]

Mikumari no Kami und Yamaguchi no Kami
Gottheit der Berge und Ebenen [AOS:53]

Mizu Hanome
Wassergöttin [AOS:52]

n*
Nagakawa Kult (Nakagawa Shinkoo)
Gottheit der Sage 19

Nakatsuhime
Teil der >Hachiman Dreiergruppe [AOS:47]

Ninigi no Mikoto
Enkel der Amaterasu Oomikami.
Ihm ist der Schrein Kirishima in Kyuushuu gewidmet. [Immoos, 29]

Niu Myoojin, Niutsu Hime Myoojin
Schutzgottheit des Berges Kooya. Zeigte sich damals dem Kooboo Daishi. NIU bezieht sich oft auf Berge, in denen Quecksilber abgebaut wurde. Vielleicht war sie die Schutzgottheit der Bergarbeiter. [AOS:71] [check? Oomori (2), 155]

Obie Myoojin
Gottheit der Berge 54

Oojin Tennoo
Mensch-Gottheit 112
>Hachiman

Ookuninushi no Kami
Gottheit der Sage 24
Auch Ooanamuchi no Mikoto genannt.
Auch als Daikokusama verehrt. Gott der Ärzte, der Medizin, der Onsen und der Sake-Herstellung. Wird im Yuudonoyama Jinja verehrt. [DEWA 41]

Oomononushi no Kami
Gottheit der Reisweins 160

Oomononushi no Mikoto
Meeresgottheit 64

Oshirasama
Wird auf dem Osoresan verehrt.
Memyo Bosatsu and O-Shirasama ... Silk Production in Japan

Oowatatsumi no Mikoto
Meeresgottheit 66; [AOS:56]

Ooyamakui no Kami
Gottheit des Reisweins 161;
Schutzgottheit des Hiei-Berges [AOS:48]

Ooyamatsumi no Kami (ooyamazumi)
Gottheit der Berge 44, 158
Auf dem Haguro-Berg verehrt.
[Oomori (2), 159, 168]: Auch Hakusan.

Ooyamazumi no Kami (Ooyamatsumi), Nozuchi no Kami
Gottheit des Tabaks 158

Rinjooin
Gottheit der Manjuu-Kuchen 162

s*
Sakadoki no Kami
Gottheit des Reisweins 160

Sannoo Kult (Sannoo Shinkoo)
[AOS:104ff] [Kato 65]
Hie Sanno Myoojin.
Kult des Berggottes Sannoo, der ursprünglichen Gottheit des Berges Hiei und Hachiooji in Kyooto. Dengyoo Daishi, der Gründer des Tendai-Tempels auf diesem Berg, ließ besondere Rituale zur Besänftigung dieser Gottheit ausführen.
Hauptschrein ist der Hiei Schrein (Hiyoshi Schrein) am östlichen Fuße des Hiei-Berges, mit Blick auf den Biwasee. Der östliche Schrein ist der lokalen Gottheit Oyamagui no Mikoto gewidmet, der westliche Schrein dem Inamuchi no Mikoto, einer Gottheit vom Berg Miwa in Yamato (Nara). Zusammen mit weiteren fünf bilden sie die Sieben oberen Hauptschreine des Sannoo-Kultes. Daneben gibt es noch sieben mittlere und sieben untere, insgesamt also 21 Haupt~schreine. .
Liste der Kami (wilde und ruhige Seele) und ihrer buddhistischen Manifestationen:
Oyamagui no Mikoto
(nigimitama) Yakushi Nyorai
Tamayorihime no Mikoto
(nigimitama) Jizoo Bosatsu
Oyamagui no Mikoto
(aramitama) Tausendarmige Kannon
Tamayorihime no Mikoto
(aramitama) Fugen Bosatsu
Onamuchi no Mikoto Shaka Nyorai
Tagorihime no Mikoto Amida Nyorai
Shirayamahime no Mikoto Elfköpfige Kannon
(Siehe ausführliche Listen auf [AOS:106. 112])

Daneben gab es noch weiter Buddhistische Tempel und Unterschreine in diesem Berggebiet, nämlich 108 innere und 108 äußere Schreine.
Die Seele einer Gottheit, mitama, kann geteilt sein (wilde Seele (aramitama), ruhige Seele (nigimitama) und weitere Teile) und so in vielen Schreinen im ganzen Land verehrt werden.
Sannoo-Tempelfest früher am Tag vor und nach dem Tag des Affen im vierten Mondmonat, heute am 12. bis 15. April.

Besondere Formen:
Sannoo Mandala der Gongen-Manifestationen (Sannoo Suijaku Mandala)
Stellen die KAMI der sieben oberen Schreine und ihre buddhistischen Manifestationen (Honjibutsu) dar.

Sannoo Bonji Mandala

Sannoo Schrein-Mandala (Sannoo Miya Mandala)
Die Landschaftsgestaltung läßt genau die Formen der damaligen Architektur erkennen.

Sanjuusan Banshin
Nach der Lotus-Sutra Schutzgottheiten für jeden Tag des Monats. Später von Nichiren-Sekte übernommen. [AOS:66]

Seiryuu Gongen
Buddhistische Manifestation (Honjibutsu) ist Nyoirin Kannon im Tempel Daigoji. Gottheit aus China vom Berg Ch'ing-lung. Von Kooboo Daishi als Schutzgottheit der Shingon-Sekte mit nach Japan gebracht. Ikonografie: Schöne Frau in Kleidern der T'ang Zeit. Trägt ein magisches Juwel. Krone mit Goldjuwelen [AOS:61,70]

Shichi Fukujin (7 Glücksgötter)
124

Shiragi Myoojin, Shinra Myoojin
Ursprünglich chinesische taoistische Gottheit. Schutzgottheit des Tempels Mii-dera am Biwa-See. [AOS:60]

Shirayamahime no Mikoto
Gottheit der Berge 48
Buddhistische Manifestation ist Juuichimen Kannon.
>Sannoo Kult.

Shugoshin
Schutzgottheiten 75

Sokotsutsu no oomikoto
Meeresgottheit 62

Sukunahikona no Kami
Gottheit der Medizin 156

Sumiyoshi Ookami
[AOS:70]
Sumiyoshi Myoojin. Schrein in Osaka.
Gottheit der Poesie. [Awakawa]

Susanoo no Mikoto
Gottheit der Sage 18
Wird in den Großen Schreinen von Kumano, Izumo, ?Nagakawa und Yasaka verehrt.
Bruder der Sonnengottheit Amaterasu. Lehrte die Menschen den Schiffsbau und die Forstwirtschaft. [AOS:118]



Suwa Shinkoo
Gottheit der Sage 27

t*
Ta no Kami
Feldgottheiten 56

Tagitsuhime no Mikoto
Meeresgottheit 61

Tagorihime no Mikoto
Meeresgottheit 61
Buddhistische Manifestation ist Amida Nyorai.
>Sannoo Kult.

Taira no Masakado
Mensch-Gottheit 115

Tajimamori no Mikoto
Gottheit der süssen Kuchen 162

Takeiwatatsuno no Mikoto
105

Takemikazuchi no Mikoto
Auch Kasuga Myoojin genannt. Wahrscheinlich Kriesgott aus dem Norden. Er ritt auf einem Hirsch von Kashima (Ibaraki) bis nach Nara zum Berg Mikasa. (Kasuga Deer Mandala)
> Kasuga Shinkoo. 28, [AOS:80]

Takeminakata no Kami
Gottheit der Sage 26

Tamashi
Seelen 67

Tamayorihime no Mikoto
Gottheit der Sage 32; Beschützerin der Kinder [AOS:53]
Buddhistische Manifestation der ruhigen Seele: Jizoo Bosatsu.
Buddhistische Manifestation der wilden Seele: Fugen Bosatsu.
>Sannoo Kult.
Wird in Haguro verehrt.

Tatsuta Myoojin
Windgottheit. Schutzgottheit des Tatsuta-Flusses in Nara. [AOS:54,65]

Temma Daijizai Tenjin
Sugawara no Michizane, Mensch-Gottheit. 116

Tooshoo Daigongen
Verehrt im Tooshooguu. Mensch-Gottheit. Tokugawa Ieyasu, 120 [AOS:78]

Toyokuni Daimyoojin
Mensch-Gottheit. Toyotomi Hideyoshi. Verehrt im Hookoku Schrein in Kyooto, wo er begraben liegt. [AOS:78]

Tsukiyomi no Kami
Gottheit der Berge 44
Wird in Gassan Jinja verehrt. Er tötete Ukemochi no Mikoto, weil der die Aufbewahrung des Getreides nicht sauber genug vornahm. Danach gab es Streit zwischen Tsukiyomi und Amaterasu und Tag und Nacht trennten sich. (Verehrung von Amaterasu (Sonne) in Ise und Tsukiyomi (Mond) in Gassan.) Er wurde zur Verwaltung von "Yoru no Osukuni" bestellt, dem Land der Unterwelt (yomi). Er wird verehrt als Gottheit der Landwirtschaft und Schützer der Lebensmittel.
[DEWA 39]

Uga no mitama no Kami
Gottheit der Sage 21
Wird im Dewa Jinja verehrt. [DEWA 37]

Uhoo dooji
Gottheit der Berge 52

Ukemochi no Mikoto
Alter Gott der fünf Getreidesorten. Wurde von Tsukiyomi no Mikoto getötet, weil der die Aufbewahrung des Getreides nicht sauber genug vornahm. Danach gab es Streit zwischen Tsukiyomi und Amaterasu. [DEWA 39]

Yamaoo Kult (Yamaoo Shinkoo)
Gottheit der Berge 54

Yamato Takeru no Mikoto
Gottheit der Sage 34

Yanagimoto Myoojin
Weidenbaum-Gottheit. Im Mönchsgewand. [AOS:66]

Zenmyoo Nyoshin (Zemmyoo)
Lady Shan miao auf Chinesisch. Beschreibung ihrer Geschichte und der des Mönches Myooe im Kegon Engi. [AOS:59]. > Byakukoo Shin.

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More about Japanese Deities
http://fudosama.blogspot.com/


Literature see here:
http://darumasan.blogspot.com/2004/12/literature.html


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Alphabetical Index of the Daruma Museum