Aikyo-In Miyagi

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Aikyoo-In 愛敬院 Aikyo-In
駒場滝不動尊 Komabataki Waterfall Fudo
滝入不動尊 / Komaba no taki 駒場の滝 Komaba Waterfall

30 愛敬院 本山修験宗 - 駒場滝不動尊 Komabataki Fudo
Aikyoo-In 愛敬院 Aikyo-In Komabazan 駒場山
Miyagi 宮城県 - 禅定の道場 zenjoo

. 東北三十六不動尊霊場
36 Fudo Temples in Tohoku . 　

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981-2116 宮城県伊具郡丸森町字不動５９
55-5 Kamidakinishi, Marumori, Igu District, Miyagi 981-2116

Located in the Abukuma Keikoku 阿武隈渓谷 ravine of the Abukuma National Park.
It is a temple of Shugendo and the Yamabushi 修験山伏.

The main statue is of Fudo Myo-O.

Chant of the temple

水清き駒場が滝の不動尊　守らせ給え人の世の幸

The temple is a sub-temple of the famous Monzeki 聖護院門跡 Shogo-In Monzeki, Nr. 18 of the
. Pilgrimages to 36 Fudo Temples in Kinki
近畿三十六不動尊巡礼 .

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The statue of Fudo Myo-O has been carved by Jigaku Daishi more than 1100 years ago. He built the temple to protect the region from evil influence in the unlucky "Demon Gate" (鬼門 kimon) Northern direction. He carved the statue and placed it into a cave of the cliffs around the waterfall.
Since then the yamabushi have come here to practice in great numbers.

Even Minamoto Yoshitsune is said to have passed here on his travels up North to Hiraizumi. His strong retainer-monk Benkei 弁慶 on a horse is said to have jumped straight over the waterfall, the hooves of his horse are still to be seen.

The Nio-Mon gate 仁王門 has been build about 200 years ago by the local samurai Kikuchi Tahei 菊地太兵衛, who gave away all his riches and had the gate built for the well-being of all creatures, especially the farmers of this region. He spent many years praying at the waterfall. He then accused the malicious officials of the domaine and was taken to prison, where he died. But his voice was heared and the domaine revised its policy toward the poor farmers.
The Nio-Mon gate was finally finished in 1981.
The Nio statues were carved by the grandchild of Tahei, 法橋雲龍.


. Ennin -　Jigaku Daishi 慈覚大師 .
(794 – 864)

. Minamoto no Yoshitsune 源義経 and Benkei .
(1159 – 1189)

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The temple sells amulets for all kinds of purposes.



Every month on the 28th, Day of Fudo, a special fire ceremony is held.

hashiramoto goma 柱源護摩
It brings the "flames of wisdom" 仏の智慧の火 to the participants, who write their wishes and hopes on a small piece of wood (gomagi 護摩木) which is burned in the flames.



In may there is also a ritual climb to the top of mount Ryoozen 霊山（りょうぜん）Ryozen - a volcano.
mine-iri 入峰修行.

- - - - - Homepage of the temple
- source : www.d6.dion.ne.jp/~zenkou

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- quote
Hashiramoto Jinpi hô shugen fire ceremony
Acting towards all the creatures, this rite shows the celestial and earthly principles that govern the universe. It demonstrates the beginning of comprehension of the union of all the principles in the universe. These pillars (hashira) are the "roots" that support the universe; the source (moto) union of the sky and earth, yin and yang.
This is a meditation on the universe in order to understand the secret mechanisms in an intelligent manner. It shows that water is the vital and basic principle of all life: sky and earth, male and female, are born of water then separate themselves and return to water. The beings, gyojas (practicing Shugen) are born of water.
The two sticks (nyumoku) covered with black fabrics that surround the central stick (covered in brocade) on the central altar, are these pillars showing the breath of life (helium and hydrogen), the father, the mother, the Yin and the Yang. This breathing is the feminine and the masculine sign is linked to water.

My body (the central pillar clothed in brocade) constituted of the five elements, is similar to the one of the universal Buddha Dainichi. The ritual is a certificate of this truth! The spatial universe inside the practitioners body is similar to the one outside of it.
The square altar (Goma) where the ceremony takes place is comparable to the letter A, the origin from which all things originate and where all returns. The SUIRIN, the receptacle where one places water, is where one will insert the three embedded pillars (the two black nyumoku and the Akka fuda of brocade), is the root of all the beings; the union of the two waters, sky and earth; father and mother, white water and red water. The two sticks Nyumoku are clothed of a fine fabric of black silk. If one removes this fabric, one discovers that the stick on the right carries the sanskrit letter BAN (Kongokai mandala, the thought mandala) meaning that the faithful ones advance towards the Buddha Dainichi and that the left one carries the letter A (Taizokai mandala, the mandala of the phenomenal world) meaning that the Buddha Dainichi himself cirlces about all beings.

The left stick is made out of willow. It represents the entry into the mountain which is held in the autumn and summer (Akki-No-mined), the direction of East, the goddess Izanami, the yin with its female aspect , red water, the interior of the temple, the ground (chi), the left side of the body.
The right stick is made out of chestnut wood and represents the asceticisms which proceed in spring (Aru-No-Mined), the Western direction, the father and the yang aspect, the shinto god Izanagi, the white, the dharma, the outside of the temple, the sky (ten) and the right-side of the human body.

This ritual retraces the creation of the universe creation with the big bang and follows to the essence of Dainichi! The universal being, the big bang, the expansion corresponding to an expiration (breathing out)… the person that practices this can go back to the source of the universe, that is Dainichi Nyorai himself. He can commune with the entire universe !

All the objects used in the ritual are metal, covered in gold. But one rediscovered in the province of Nigata had the objects made from enamelled wood. At the center, is located the SUIRIN of these three pillars. To the middle is the akka-fuda (brocade pillar) surrounded by the two Nyumoku (pillars of black silk).
The Suirin is a cylinder with an opening in the lid, so that the official can also pour water which will be taken using a long kind of spoon, which are held in two cylindrical containers, being in front of the suirin, and forms a triangle, the Akka-ki. Between the akka-ki is located a small cup containing whole rice, symbolizing ones own funerary ashes (the shari-ki). In front of the Shari is placed the scepter (vajra) with a single point (tokko-sho).
Behind the akka-ki are located the two cuttings, containing the eight leaves of a tree, the Sakaki, intended to be used as lotus seats to call and gather the invited divinities who will come and appear through fire. All these receptacles and cups rest on a removable rectangular lid(the danban).

To the left seat of the officiant is located a table where are set : The hand censer (égoro), the ko-katana (or Shibauchi / shibanagi) that serves to cut the strings securing the sticks to burn, the pairs of pliers to use in the fire (hibachi), the thirty-six big sticks of wood (danboku) that will be piled up on four levels above the brazier. While starting with the left, one will align four sticks vertically, then horizontally five others while beginning by the bottom.

Two leaves of Sakkaki will be used to invite the divinities to the banquet; and two small torches (taimatsu) to light the wood. Six packages of sticks (Suiboku) are to burn during the ceremony at precise moments, for a total of hundred eight sticks, representing the passions to sublimate. To right of the officiant are located the two Udégoro (or Hijigoro), sort of cylindrical staves of thirty-six cm of long and three centimeters of diameter (representing the Buddha himself); the ko-uchigi (two other much smaller staves in front of the Udégoro) of fifteen centimeters of long and 2.7 of diameter (representing the yamabushi that is officiating); a stick to hit the kettledrum; the Kasen (Hisen or Ogi) the cypress fan to stoke the fire and carry the words of the official to the Buddha.

The text in Japanese (Gamon and Hyobyaku) explains the goals of this ceremony. The conch (Horagai) is blown at the beginning and at the end of the ritual. Bewarned that this ceremony lasts for about 45 minutes and no second is idle!
- source : www.shugendo.fr/en


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Aikyô Dôji, Aikyoo Dooji 愛敬童子 Aikyo Doji - one of the 15 attendants of Benten with bow and arrow.
He represents military class and also the god of love 敬愛和合.
His mantra is
おんぎヤぎヤりぎヤぎヤり そわか

He is also called Sekon Doji 施願童子.

. Benten, Benzaiten 弁天　弁財天 .

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During the Edo period travel along the river Abukumagawa 阿武隈川 was frequent and together with the tax rice Daruma dolls were shipped around.

. Abukumagawa 阿武隈川 .

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- - - reference - - -


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

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. O-Mamori お守り　Amulets and talismans from Japan .　

. Japanese Temples - ABC list - .

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. Japan - after the BIG earthquake .
March 11, 2011, 14:46

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