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Fudo Myo-O ooooo Deutscher Text
Die Schreibweise mit ô oder oo wird verwendet.
Fudoo (Acala)
"Der unerschütterliche, unbewegliche Weisheitskönig". "Acala Nada" ist eine andere Bezeichnung für die hinduistische Gottheit Shiva.
Als Gesandter des Dainichi Nyorai wird er auch "Gesandter Fudô" (Fudô Shisha) oder "Ewigwährender Diamant" (Joojuu Kongoo) genannt.
Statuen des Fudoo finden sich fast nur in Japan - sehr selten in China und kaum in Indien.
Durch Kooboo Daishi Kuukai in Japan eingeführt (um 806). Seine erstmalige Beschreibung findet sich im Sutra Fukuu Kenjaku Jinpen Shingonkyoo und Dainichikyooso. Die entsprechende japanische Gottheit ist der erste Höllenkönig Shinkoooo.
Seine Anrufung (shingon) heißt: "Nama samanda basaranan senda maka roshana sowataya untarata kanman." Dieses Heilige Mantra des Fudoo soll man drei Mal oder sieben Mal aufsagen, am besten aber 3 x 7, also 21 Mal. Dann hilft Fudoo bestimmt bei allen Problemen.
In Japan wurden die wesentlichen Merkmale des Fudoo während des 9./10. Jahrhunderts in den "Neunzehn Visualiationen" (juukukan) der beiden Priester Annen (814 - 915?) und Shunnyuu (890 - 953) kodifiziert. Ein Gläubiger konnte sich auch durch Aufschreiben von 19 Keimsilben auf verschiedene Stellen seines Körpers selbst in den Fudoo verwandeln (juuku fujikan).
Aus seinem Körper strahlen die Flammen, die alles Unwissen abtöten, daher immer mit flammendem Nimbus dargestellt. Seit dem Beginn der Heian-Zeit besonders verehrt als Schützer des Landes und seiner Einwohner. Mittelpunkt vieler magischer Feuerzeremonien (goma) des esoterischen Buddhismus.
Helfer der Berg-Asketen (shugenja), die seit der Heian-Zeit als eine Verschmelzung zwischen dem einheimischen Berggipfel-Glauben und dem Buddhismus angesehen werden können. Auch beim Gipfellaufen über 1000 Tage der Ajari-Heiligen (sennichi kaihoogyoo) im Bergtempel Hieizan, das um 900 von Soooo Sooshoo eingeführt wurde, spielt Fudoo eine wichtige Rolle. Dort zünden die Ajari jeden Tag ihre Lampe nachts an der Lampe des Fudoo Myôô an und murmeln die Anrufung des Fudoo, während sie täglich 30 bis 50 Kilometer über die Gipfel und durch die Täler laufen. Bei der Askeseübung unter einem Wasserfall wird dort die Steinstatue eines Fudô Myôô aufgestellt.
Die Berg-Asketen des Shinkooji, Tookyoo, trugen in einem hölzer~nen Schrein nur den Kopf eines Fudoo mit auf ihren Bergwande~rungen. Dieser Kopf hatte die Frisur eines Nyorai, mit vielen Wirbeln, daher auch "Wasserschnecken-Fudoo" (Tanishi Fudoo) genannt.
In der Edo-Zeit wird Fudoo Myôô bei allen Sekten der Gegenstand besonderer Verehrung, z.B. der Narita-Fudoo. In der Stadt Edo (heute Tôkyô) selbst gab es die fünf großen farbigen Fudoo Myôô, zur Verteidigung des Staates gegen die Feinde im Norden:
Mit schwarzen Augen (Meguro Fudoo), mit weißen Augen (Mejiro Fudoo), mit grünen Augen (Setagaya), mit roten Augen (Komagome) und mit gelben Augen (Komatsugawa): die Statuen waren gleich, aber die Farbe der Augen war verschieden. Meguro und Mejiro sind heute noch als Ortsnamen in Tookyoo erhalten. An jedem 28. eines Monats findet im Tempel des Fudoo in Meguro, Tookyoo, ein großes Fest mit Feuerzeremonien (goma kuyoo) statt, bei dem heute noch ein lebhaftes Gewimmel zu beobachten ist.
Ein eindrucksvoller Wasserfall wird für die Gottheit Fudoo Myoooo selbst gehalten, z.B. Nachi no Taki in Kumano oder Imaizumi Fudoo in Kamakura.
Besondere Statuen werden oft in einer eigenen Halle (Myoooo Doo) innerhalb eines großen Tempelgeländes untergebracht.
Spezielle Inkarnation als "Verkörperung des religiösen Lehrauftrags" (kyooryoo rinshin) und Bote des Dainichi Nyorai in der Mutterschoßwelt, zusammen mit Goosanze in der Diamantwelt.
Trotz furchterregendem Gesichtsausdruck eine Körperform und Haut wie ein Kind (Ausdruck der milden Gottheit bzw. Hinweis darauf, daß es sich ursprünglich um einen indischen Sklavenjungen handelte); meist sitzende Figuren (Kooboo Daishisama des Shingon). Erst später gegen Ende der Heian-Zeit als rein japanische Form stehend (Chishoo Daishisama des Tendai) mit kräftigen Muskeln dargestellt (z.B. Gelber Fudoo im Tempel Miidera).
Mittlere und größte bei fünf Statuen.
Nach Kooboo Daishi gibt es 19 Merkmale eines Fudoo, die bei Tanaka (4) ausführlich beschrieben sind.
Dickliche Kinderfigur: Es handelt sich um einen Diener des Dainichi Nyorai.
Sieben Haarknoten:
Links herabhängender Zopf: Ausdruck des allumfassenden Mitleids.
Falten auf der Stirn:
Halbgeschlossenes linkes Auge:
Oberlippe von den Zähnen eingeklemme: Mit der Kraft des Mitleids wird der Feind besiegt.
Mittlerer Teil des Mundes geschlossen:
Schwert in der rechten Hand: Tötet die drei Grundübel ab.
Seil in der linken Hand:
und so weiter
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Ikonografie:
Ein Kopf, zwei Arme. Ganz selten mit vier Armen. Furchterregender Gesichtsausdruck mit dicken Falten auf der Stirn.
Dunkle Haut; flache Lotusblüte (chooren) auf dem Haarknoten oben auf dem Kopf (shakei motodori), Haar als Zopf über der linken Schulter (benpatsu; ursprünglich indische Dienerfigur bzw. Trägerfigur). Der Kopf bedeutet die Buddha-Welt, die linke Schulter die Menschen-Welt. Durch den verbindenden Zopf wird die Liebe der Buddhas zu allen Menschen ausgedrückt.
Manchmal sieben Haarknoten, als Ausdruck der sieben wichtigen Vorschriften und Übungen (nanamanhoo) zur Erleuchtung.
Seine Haare sind manchmal in sieben Zöpfen zusammengebunden (shichiyakei), die die sieben Stufen bei der Erlangung der Erleuchtung darstellen. (Alte Figuren des Myôô zeigen die Haarfrisur mit sieben Zöpfen, zusammengebunden mit einer Ranke (ya). Das ist die Frisur der Sklaven im alten Indien.)
Drachen-Schwert mit dreizackigem Griff oder einfaches zweischnei~diges Schwert in rechter Hand. Mit diesem Schwert kämpft er gegen die Dämonen. Seil in angewinkelter, linker Hand. Mit dem Seil rettet er die Gläubigen, indem er sie aus dem Unglück zieht.
Das Seil ist wie ein Wurfseil mit einem beschwerenden Ring an einer Seite. Mit diesem Seil bindet er auch die Feinde des Buddhismus.
Sitzt oder steht auf einem erhabenen Sockel oder einem Felssockel.
Ältere Figuren der Heian-Zeit haben beide Augen geöffnet (shoogan) und klemmen mit den oberen Eckzähnen die Unterlippe ein.
Figuren der Kamakura-Zeit haben unterschiedliche Augen: Das linke Auge fast geschlossen, nach unten zur Erde blickend; das rechte Auge weit geöffnet, nach oben zum Himmel blickend (tengan chimoku). Dabei sind die Eckzähne ebenfalls entsprechend nach oben bzw. unten gerichtet.
Der Eckzahn nach oben mahnt uns auch, daß wir uns auf dem religiösen Weg um die Erleuchtung bemühen sollen. Der Eckzahn nach unten bedeutet, daß wir uns für das Wohlergehen der Menschen unermüdlich einsetzen sollen. Der leicht geschlossene Mund mahnt uns, unnötiges Geschwätz zu unterlassen.
Meist ist sein Gesicht von blauschwarzer Farbe, der Tönung des Elementes Luft, des heiligen Zorns und der magischen Unterwerfung.
Eine besondere Form, nach der Statue im Tempel Tooji benannt, zeigen das Gesicht leicht geneigt, beide Augen nach rechts auf das erhobene Schwert blickend und trotzdem die Front beobachtend.
Bei Steinfiguren ist diese Form besonders ausgeprägt.
Flammender Nimbus, der die Kraft des Garuda-Vogels ausstrahlt, manchmal auch mit einer kleinen Vogelgestalt, besonders bei Steinfiguren.
Von acht Kindern als Gefolge umgeben, von denen zwei als besondere Begleitfiguren fast immer mit dargestellt werden. Auch von 36 Kindern oder 47 Gefolgsleuten umgeben. In neuerer Zeit finden sich Pilgerfahrten zu 36 Fudoo-Tempeln, zu jeweils einem der 36 Kinder-Figuren.
Andererseits finden sich Fudoo-Statuen als Begleitfiguren des Dainichi Nyorai, zusammen mit Goosanze, oder als Begleitfigur einer Kannon, zusammen mit Bishamonten.
Als Mittelpunkt eines Mandala kennen wir das Mandala mit Fudoo als Hauptfigur (eine Art besson mandara), das Mandala nach dem Sutra Ninnoogyoo (Ninnoogyoo mandara), das Mandala der 12 Ten (juuniten mandara) und das Mandala im Stil der Anchin-Schule (Anchin mandara).
Besondere Statuen
Fudoo-Dreiergruppe (Fudoo Sanzon)
Häufig in Tempeln des Shingon-Buddhismus. Mit
Kongara dooji (Kimkara): Als Inkarnation des Fudô selbst vorgestellt. Links; lange Haare über die Schultern; milder Gesichts~ausdruck, gefaltete Hände mit einem Donnerkeil mit einem Zacken zwischen Daumen und Zeigefinger liegend oder einer Lotusblüte zwischen den gefalteten Händen. Oft von weißer Farbe.
Seitaka dooji (Cetaka): Rechts; Haare in fünf Knoten oder Zöpfen zusammengebunden. Wilder Ausdruck, Pilgerstab in rechter Hand oder Donnerkeil mit fünf Zacken. Oft von roter Farbe.
Schwert-Fudoo (Kurikara Fudoo)
Kurikara Fudoo
Zweischneidiges Schwert, von einem Drachen umwickelt, der die Schwertspitze im Maul hält. Der Drachenkönig Kurika (Sanksrit: Kulikah) hat eine goldene Körperfarbe. Manchmal mit einem Horn auf dem Kopf dargestellt. Von einem flammenden Nimbus umgeben.
Nach einer Überlieferung kam es einmal zu einem Wettkampf zwischen Fudoo Myoooo und dem Vertreter einer anderen Religion. Dabei verwandelte sich Fudoo in ein flammendes Schwert, aber der Gegner tat dies ebenfalls und sie fochten ohne Ergebnis. Nun verwandelte Fudoo sich in den Drachen Kurika, umwand das Schwert des Feindes und begann, es von der Spitze her zu verschlingen. Nach dieser Geschichte entstand das Kurikara-Schwert.
Drache zunächst als Bote bzw. Symbol des Fudô und später als die Gottheit selbst verehrt. Einziges Beispiel, bei dem Symbol und Gottheit getrennt und doch als Gleichwertig verehrt werden. Für die Samurai der Edo-Zeit war das Schwert ein ganz besonderer Gegenstand der Vasallentreue; in dieser Zeit breitete sich der Kurikara Fudoo besonders aus.
Aus Holz, Bronze, Eisen oder Stein. Oft entweder in der Myôô-Halle oder davor aufgestellt.
Fudoo mit acht Kindern (Fudoo Hachidai Dooji)
Die Barmherzigkeit und Milde eines Fudoo wird durch diese acht kindlichen Gefolgsleute direkt an die Menschen weitergegeben.
Eine Statue des Fudoo, umgeben von acht Kinderfiguren im Priestergewand oder in chinesischer Rüstung. Machmal acht Steinfiguren außerhalb um eine Fudoo-Halle.
Kongara und Seitaka wie bereits beschrieben. Weiterhin:
Ekoo Bosatsu (Weisheit) In der rechten Hand einen Donnerkeil mit fünf Zacken, in der linken eine Lotusblüte. Ein runder Mond-Nimbus um den ganzen Körper.
Eki Bosatsu (Freude) In der rechten Hand einen Donnerkeil mit drei Zacken oder eine Hellebarde mit drei Zacken, in der linken das wunscherfüllende Juwel.
Anogudatsu (Anokuta) Bosatsu (Reinheit) Auf dem Kopf den Vogel Garuda; in der rechten Hand einen Donnerkeil mit einer Zacke, in der linken eine Lotusblüte; sitzt auf einem grünen Drachen.
Shitoku Bosatsu Trägt eine chinesische Rüstung. In der rechten Hand einen Donnerkeil oder das Rad der Lehre, in der linken einen Dreizack.
Ukubaka Bosatsu In der rechten Hand ein Schwert, in der linken einen Donnerkeil mit drei Zacken, an die Brust gedrückt.
Shoojoo Biku Kahlgeschorener Kopf, Gestalt eines buddhistischen Priesters (biku), mit Schärpe über der linken Schulter. Die rechte Hand mit einem Donnerkeil mit drei Zacken auf die Brust gelegt, in der linken eine Sutrarolle oder Sutraschatulle.
Fudoo mit 36 Kindern (Fudoo Sanjuuroku Dooji)
Eine Statue des Fudoo, umgeben von 36 Kinderfiguren im Priestergewand oder in chinesischer Rüstung. Machmal 36 Steinfiguren außerhalb um eine Fudoo-Halle. Unterschiedliche Kleidung und verschiedene Gegenstände in den Händen.
Nach dieser Formation entstand in neuester Zeit eine Pilgerfahrt zu 36 Fudoo-Tempeln, zu jeweils einem dieser Kinder.
Fudôe, Kômôshô, Mukukô, Chietô, Shôseikô, Fushigi, Shishikô, Shishie, Hôkyôgo, Daikômyô, Chuukômyô, Butsushuugo, Hôshugo, Sôshugo, Kongôgo, Kokuugo, Kokuuzô, Hôsôgo, Kichijômyô, Kaikôe, Myôkuuzô, Fukôô u.a.
Wellenzerschneidender Fudoo (Namikiri Fudoo)
Namikiri Fudoo
Statue im Westlichen Tempel (Nan-In) des Tempelberges Kooyasan.
Kooboo Daishi stellte diese Statue während seinem Aufenthalt in China selbst her. Auf der Rückreise nach Japan geriet das Schiff in einen starken Sturm. Da beschwor Kooboo Daishi die Statue, allen zu helfen und siehe da, Fudoo zog sein Schwert, zerschnitt die Wellen und brachte das Unwetter zur Ruhe.
Diese Statue hat als Besonderheit eine Haarfrisur, bei der die Haare in kleinen Schatz-Knoten (gyokukei) aufgebunden sind. Ansonsten entspricht sie den 19 Vorschriften des Kooboo Daishi. Die Statue steht auf einem Sockel, der wilde Wellen darstellt.
Im Tempel Dainichiboo am Yuudono-Berg gibt es einen Wellenzerschneidenden Fudoo, bei dem Fudoo selbst sich nach vorne beugt und das Schwert im Mund hält.
Fünf Große Myoooo (Godai Myoooo)
Gruppierung des esoterischen Buddhismus, die wahrscheinlich nicht in Indien, sondern in China entstanden ist. Zur Vertreibung eines persönlichen Feindes als politisches Werkzeug eingesetzt, mit speziellen Feuerzeremonien, z.B. Zwist zwischen Genji und Heike (Godan no hoo = fünf Priester beten gleichzeitig zu je einem Myoooo).
Heute noch wird im Tempel Tooji in Nara eine siebentägige Neujahrszeremonie mit Gebeten für das Wohlergehen des Tennoo-Hauses, den Schutz des Landes und eine gute Ernte abgehalten (Goshichinichi no mishiho), bei dem die fünf Myoooo im Mittelpunkt der Verehrung stehen. Es handelt sich dabei um die ältesten Myoooo-Statuen in Japan, die nach den Anweisungen von Kooboo Daishi geschaffen wurden. Vor der Meiji-Restauration wurde diese Zeremonie jährlich im Tennoo-Palast abgehalten.
Entsprechend den fünf Weisheitsbuddhas der Diamantwelt:
Fudoo (Mitte; Dainichi Nyorai), Goosanze (Osten; Ashuku Nyorai), Gundari (Süden; Hooshoo Nyorai), Daiitoku (Westen; Amida Nyorai) und Kongoo Yasha (Norden; Fukuu Jooju Nyorai). In der Tendai-Sekte anstelle des Kongoo Yasha der Uzusama Myoooo. Diese Kombination entstand in China während der T'ang-Zeit, nicht in Indien. Nach anderen Schriften wurde sie erst in Japan begründet. Auch die Diamant-Glocke mit den fünf Myoooo (Godai Myoooo Rei) findet sich nur in Japan.
Bei diesen fünf Myoooo handelt es sich um die furchterregenden Inkarnationen (kyooryoo rinshin) der fünf Nyorai. Sie vertreiben gemeinsam das Unheil aus allen Richtungen. Ihre Vorform sind die Fünf Bosatsu Gewaltiger Kraft (Godairiki Bosatsu).
Fünf Bildrollen mit den fünf Gottheiten werden "Godaizon" genannt.
Auch als acht Figuren (hachidaison) verehrt. Das sind die fünf großen Myoooo und dazu Munooshoo, Dairin und Buchaku Myoooo. Manchmal wird auch der Pferdeköpfige Myoooo dazugezählt.
In der Mitte Fudoo, darum die anderen Myoooo. Alle mit mehreren Armen und mit flammendem Nimbus.
Manchmal sitzt Fudoo in der Mitte auf einem Wasserbüffel.
Goosanze mit vier oder drei Köpfen, mit acht Armen, steht auf einer liegenden Frauen- und einer Männerfigur.
Daiitoku mit sechs Köpfen, sechs Armen und sechs Beinen, manchmal auf einem Wasserbüffel.
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Zitiert aus meinem Buch
Buddhastatuen (Buddhastatues) Who is Who,
Ein Wegweiser zur Ikonografie von japanischen Buddhastatuen
by Gabi Greve
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Alphabetical Index of the Daruma Museum
1/02/2006
Niutsuhime
[ . BACK to DARUMA MUSEUM TOP . ]
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Niutsuhime, Niutsubime 丹生都比女
source : www.pauch.com
Deity of Cinnabar.
As her name says, 丹を生む, she is giving birth to cinnabar.
She is venerated at shrine Niutsuhime-jinja, which is dedicated to the deity of the land protecting the northwestern part of the Kii Mountain Range; an area that includes Koyasan. For this reason it has a close relation to Kongobu-ji temple.
She is related to cinnabar (shu 丹) and then mercury, which was found in the land around Koyasan. When Kukai received the land for building his temple, the natural resources would provide the money for construction of the many temples. The vermillion bridge and shrine buildings in her honor may relate to the cinnabar.
The main statue of the shrine in her honor might well be a piece of cinnabar chrystal, which melts into mercury (cinnabar (mercuric sulfide, ryuuka suigin 硫化水銀). It is a secret statue which nobody has seen yet.
In the Chinese alchemical traditions of Tao, mercury represents the yin principle embedded in yang; mercury is extracted and added to sulphur (yang, cinnabar).
The Tanden 丹田, the Cinnabar field within the human body, is part of that transformation process theory.
Niutsuhime is closely related to the mercury mining sites from Wakayama to Shikoku. One shrine dedicated to Niu Myojin (see below) is situated between Koyasan and Negoro 根来, where the mercury was used for the striking red Negoro laquer ware （Negoro nuri 根来塗(ねごろぬり).
. . . CLICK here for Negoro Laquer Photos !
Following is some reference.
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http://www.jal.com/world/en/guidetojapan/world_heritage/kii/see/index03.html
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Niutsuhime
A female kami and central deity (saijin) of the Niutsuhime Shrine in Katsuragi, Ito District, Wakayama Prefecture. The deity may be the same as the Nihotsuhime seen in the legend of Empress Jingū related in a fragmentary passage of the Harima no kuni fudoki as contained in Shoku Nihongi. The kami is said to be the tutelary of metallic mercury (suigin) and also of water sources (suigen).
According to the Niu Daimyōjin norito, the kami first appeared in Anda Village of Ito District, and after traveling through the region, settled in the location of its current shrine. The kami is also said to have ceded land to Kōbō Daishi (Kūkai) for the purpose of building his temple Kongōbuji, and is thus considered a tutelary of Mt. Kōya.
From the medieval period, Niutsuhime was viewed as the mother of the Buddhist deity Kōya Myōjin, and generally identified with the kami Wakahirume.
Kadoya Atsushi
Copyright (C)2002-2005 Kokugakuin University.
http://eos.kokugakuin.ac.jp/modules/xwords/entry.php?entryID=115
. Wakahirume no mikoto 雅日女尊 .
Shrine Hibita Jinja 比々多神社
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Quote from JAANUS
Niu Myoujin 丹生明神 (Niu Myoojin)
Also Niutsuhime Myoujin 丹生都比売明神. A female mountain deity that resides in Mt. Kouya 高野 . According to legend Kuukai 空海 (774-83, see Kobo Daishi 弘法大師) recieved permission from Nui Myoujin through an oracle to build Kongoubuji 金剛峯寺, his monastery on Mt. Kouya, in 816. In many variants of the legend Nui Myoujin's son (or emanation) *Kariba Myoujin 狩場明神 (also known as Kouya Myoujin 高野明神) appeared as a hunter who led Kuukai to the site.
Niu Myoujin and Kariba Myoujin were adopted as the guardians (chinju 鎮守) of the monastery and, with two other deities added later, were worshipped at the Amano Jinja 天野神社, presently Niutsuhime Jinja 丹生都比売神社, as Kouya Shisho Gongen 高野四所権現 or Kouya Shisha Myoujin 高野四社明神. The word niu is found in the names of places associated with the mining of mercury ore (cinnabar). Scholars suggest that Niu Myojin may have been the deity of clans who did such mining. Mt . Kouya has, for the purposes of mandalas, sixteen peaks, which are represented as eight inner and eight outer petals, and these works combine the Matrix Mandala, *Taizoukai mandara 胎蔵界曼荼羅 and Diamond World Mandala, *Kongoukai mandara 金剛界曼荼羅.
These last two are the diagrams of the two aspects of *Dainichi, representing the realms of dynamic enlightenment and wisdom respectively. The bonji 梵字 (Siddham letters that are the sound symbol of the deity) for these two forms of Dainichi may appear on paintings of Niu Myoujin and her son when they are represented as Shinto deities *kami 神.
In paintings Niu Myoujin may be shown in Japanese Court dress or in Chinese dress and may appear alone, with Kariba, or in larger groups.
© 2001 Japanese Architecture and Art Net Users System.
http://www.aisf.or.jp/~jaanus/deta/n/niumyoujin.htm
. Tengu 妙音坊 Myoon-Bo, Myoonbo. .
The legend of the Tengu from 高野山弁天岳 Mount Bentendake (984 m)
Benzaiten is venerated at the shrine 弁財天社 on this mountain.
Myoon-Bo Tengu lived on a large cedar tree in the compound and protected the shrine.
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弘法大師（中央）Kobo Daishi in the middle
丹生都比売大神（右）Niutsuhime no Okami on the right
高野御子大神（左）Koya Miko no Okami on the left
丹（朱砂＝水銀鉱石） susa stone, shusha stone
source : dogunta12
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Niutsuhime Shrine 丹生都比売神社
Nifutsuhime Jinja (Nibutsuhime Jinja) にふつひめじんじゃ
Tanjoo jinja 丹生神社（たんじょうじんじゃ）
This old shrine has beautiful vermilion colored arched bridge over "Kagami-ike" (Mirror pond) in the precincts. It was originated in 370, when Niutsuhime, a younger sister of Goddess of the Sun, was enshrined. Also, Koya-daijin, who is said to have lead Kukai to Koya is enshrined. Four pavilions and the tower gate are designated as the important cultural assets of Japan.
Niukanshoubu Shrine 丹生官省符神社
This shrine at first enshrined Niu/Koya myojin as the tutelary deity of Kanshobusho, the manor of Kongobu-ji Temple, afterwards, it added two gods of Itsukushima and Kehi to worship four Myojin consequently. Until the order of the separation of Shinto and Buddhism in 19th century, there were some Buddhist pavilions in the precincts, winning the worship among people with adjacent Jison-in Temple.
The first hall enshrining Niu/Koya-myojin and the second hall enshrining Kehi-myojin were rebuilt in 1517, the third hall enshrining Itsukushima-myojin, in 1541.
COPYRIGHTS WAKAYAMA TOURISM FEDERATION
http://wiwi.co.jp/kanko/world/english/history/temple.html
................... Niukanshoubu Shrine
http://www.norichan.jp/jinja/benkyou2/nyukanshoubu.htm
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Niutsuhime shrine was first documented in A.D. 855 but is said to have a much earlier origin. It formerly contained many Buddhist structures such as halls, stupas and hospices, but these were moved after the 19th Buddhist Separation Decree. Of the remaining halls, two were built in 1469, and two reconstructed in 1715 and 1901. Each contain small shrines, or Kuden, of original construction dating to 1306, beside a building dating from 1499.
Read an interesting article about Kukai and Koyasan by MARK DIAB
http://www.nara.accu.or.jp/english/newsletter/news7/
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Eine Analogie zur Verehrung der Sonne durch Lachen findet sich bei den Shinto-Priestern in Japan. Mit einem Lachfest wird die Göttin Niutsuhime besänftigt und um ihr weiteres Wohlwollen gebeten.
http://science.orf.at/science/lenz/23222
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source : jj6mdy/wakayama3.html
michibiki no kami みちびきの神
deity to show you the way
from shrine 大字上天野旧官幣大社, 表神社, 天野大社, 天野神社
天野四所明神
These are other names for Niutushime Jinja in Wakayama.
Nibutsuhime Jinja
When Emperess Jingu in her search for cinnabar passed in this region, two dogs showed her the way, as legend tells us.
White Dog Deity 神白
Black Dog Deity 神黒
michibiki omamori みちひらき守
biwa omamori 琵琶お守り Biwa amulet
HP of the shrine
The shrine became a UNESCO World Heritage Site in 2004.
http://www.niutsuhime.or.jp/
. Amulets and Talismans from Japan .
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source : blog.kcg.ne.jp
丹生都比女神社公式サイトを開く
第一殿 丹生都比賣大神（稚日女尊）
Niutsuhime-no-Ōkami
第二殿 高野御子大神 Kōyamiko-no-Ōkami
第三殿 御食都比賣大神 Ōgetsuhime-no-kami
第四殿 市杵島比賣大神 Ichikishimahime-no-Ōkami
丹生の「丹」とは、丹砂あるいは水銀のことである。
水銀は自然に採取される場合と、丹砂を蒸留して精製する場合がある。丹砂は、朱砂・辰砂ともいい、そのまま朱の原料ともなる。
古代において、薬・塗料・染料・顔料に使用され、重要な資源であった。本来、丹生都姫は、その鉱物資源採取を生業とする丹生氏の奉じる神であった。
ところで、道教の思想の中心は「道」、技術の中心は「丹」である。
丹には、内丹と外丹があり、内丹は呼吸法や瞑想で自己の中に「丹」を精製し不老長寿を目指す。
外丹は服薬で仙人（不老長寿）になるもので、主に水銀を用いる。中国の歴代皇帝の中には水銀中毒で死んだものも数多くいる。
それほど、水銀は重要なものだった。丹生＝水銀で、水銀の精製技術が輸入されたということは、道教的思想・ 技術も丹生氏が継承していたのではないか、丹生都姫も道教の神々にそのオリジナルがあるのではないだろうか。
Koya Miko no Okami
C: http://www.genbu.net/data/kii/nyuutu_title.htm
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Koya-Shisha Myojin -
Shinto Shrines for the 4 Koya Deities
http://www.schmidt-system.org/Garan_pages/shrine.htm
oooooooooooooooooooo
丹生都比売神社のご由緒
....................................................... ご祭神
第１殿 丹生都比売大神（にうつひめのおおかみ）〔丹生明神〕Niu Myojin
第２殿 高野御子大神（たかのみこのおおかみ）〔狩場明神〕Kariba Myojin
第３殿 大食都比売大神（おおげつひめのおおかみ）〔気比明神〕Kehi Myojin (Kibi Myojin)
第４殿 市杵島比売大神（いちきしまひめのおおかみ）〔厳島明神〕Itsukujima Myojin
若 宮 行勝上人（ぎょうしょうしょうにん） Wakamiya : Gyosho Shonin (Gyooshoo Shoonin)
丹は朱砂を意味し、その鉱脈のあるところに「丹生」の名前がある。朱砂を精錬すると水銀となる。
丹生都比売大神は、この地に本拠を置く日本全国の朱砂を採掘する古代の一族の祀る女神とされる。
全国に丹生神社は８８社、丹生都比売を祀る神社は１０８社、摂末社を入れると１８０社余を数え、その総本社である。
御子の高野御子大神は、密教の根本道場の地を求めていた弘法大師空海の前に、白と黒の犬を連れた狩人に化身して現れ、神社へ案内しさらに空海を高野山へ導いたと今昔物語にある。
すなわち、空海は１２００年前、唐の国から新しい仏教を伝え、広く一般に布教するために、丹生都比売大神のご守護を受けて、神々の住む山を借受け、真言密教の総本山高野山を開いたのである。そして、古くからの日本人の心にある祖先を大切にし、自然の恵みに感謝する神道の精神が仏教に取り入れられ、当社と高野山において、神と仏が共存する日本人の宗教観が形成されていった。これが神仏融合のはじまりである。
当社の周囲には、数多くの堂塔が建てられ、明治の神仏分離まで神と仏が相和して５６人の神主と僧侶で守られてきた。また、高野山の大伽藍には弘法大師以来、現在に至るまで地主神として御社に当社のご祭神が祀られ、当社への僧侶の参拝も多く、神前での読教もたえない。
高野山に参詣する表参道である町石道の中間にある二つ鳥居は、神社の境内の入口で、まず地主神である当社に参拝した後に高野山に登ることが慣習であった。
http://www.niutsuhime.or.jp/
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丹生都比売伝承
（すばらしい資料です。 ）
前五世紀、呉は越に追われた。
呉の太伯の血を嗣いだ美しい姉妹がはるか倭国に渡来した。
大日女姫と稚日女姫である。
しなやかな海の文化をこの国に伝播させた。 稲作、金属の使用を教え、国土開拓を導びいた。
二人の姫の想いではやがて天照大神と丹生都姫神として語り継がれた。
http://kamnavi.jp/ny/
高野大師行状図絵から 空海と狩場明神、犬
http://kamnavi.jp/ny/nyutu.htm
丹生都比売の出現
その後の丹生都比売命を奉じる人々
新しい鍛冶技術の伝播、更に水銀鉱床の枯渇から、丹生神を奉ずる多くの人々は農民として民草の中に吸収されて行った。
それでも後の世で水銀を扱う人々は丹生都比売命を祀り、鉱脈の尽きないことや中毒から身を守るべく祈ったのである。
一方、丹生都比売命から罔象女神さらに雨師（おかみ）へと変遷して祀られる場合も多かった。
http://kamnavi.jp/ny/nyutu.htm
C: 丹生の民俗
Copyright Kamnavi 瀬藤禎祥 1996-2006
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Onyuugun 遠敷郡（おにゅうぐん）
Some people believe that Onyu (遠敷), where Wakasahiko jinja is located, was originally お丹生, and that Omizuokuri/Omizutori ritual is a metaphor of sending mercury to Nara.
Actually at Omizuokuri ritual, I saw lots of red stuffs, metaphor of cinnabar - Akasui (閼伽水), Akaido (閼伽井戸), red cross, fire, reddish soil's cake, etc....
Also, the village where couple of rituals are held at Omizuokuri is named 根来 (Negori). I don't think this is just a coincidence.
Yamahachi Shinji (山八神事) is performed at Shimonegori Hachiman Jinjya (下根来八幡神社) as the beginning of Omizuokuri. People lick a reddish soil cake and draw 山 and 八 characters on the posts using the reddish soil.
source : narakan.jugem.jp
- Shared by Taisaku Nogi -
Joys of Japan, 2012
. Drawing the first Water, O-Mizutori, Omizutori, お水取りritual .
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丹生都比売神社
- Reference -
Daruma Museum Links:
O-Fudo-Sama in Japan: Kobo Daishi, Kukai
Koyasan in Wakayama
Koya-san A Haiku Walk
. Negoro Laquer Ware
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あおによし 奈良の都は咲く花の
におうがごとく 今さかりなり
Aoni Yoshi 青丹よし Aoniyoshi
"the green and cinnabar is good"
. The Capital of Nara .
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[ . BACK to DARUMA MUSEUM TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- #Niutsuhime #koyasan -
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Niutsuhime, Niutsubime 丹生都比女
source : www.pauch.com
Deity of Cinnabar.
As her name says, 丹を生む, she is giving birth to cinnabar.
She is venerated at shrine Niutsuhime-jinja, which is dedicated to the deity of the land protecting the northwestern part of the Kii Mountain Range; an area that includes Koyasan. For this reason it has a close relation to Kongobu-ji temple.
She is related to cinnabar (shu 丹) and then mercury, which was found in the land around Koyasan. When Kukai received the land for building his temple, the natural resources would provide the money for construction of the many temples. The vermillion bridge and shrine buildings in her honor may relate to the cinnabar.
The main statue of the shrine in her honor might well be a piece of cinnabar chrystal, which melts into mercury (cinnabar (mercuric sulfide, ryuuka suigin 硫化水銀). It is a secret statue which nobody has seen yet.
In the Chinese alchemical traditions of Tao, mercury represents the yin principle embedded in yang; mercury is extracted and added to sulphur (yang, cinnabar).
The Tanden 丹田, the Cinnabar field within the human body, is part of that transformation process theory.
Niutsuhime is closely related to the mercury mining sites from Wakayama to Shikoku. One shrine dedicated to Niu Myojin (see below) is situated between Koyasan and Negoro 根来, where the mercury was used for the striking red Negoro laquer ware （Negoro nuri 根来塗(ねごろぬり).
. . . CLICK here for Negoro Laquer Photos !
Following is some reference.
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http://www.jal.com/world/en/guidetojapan/world_heritage/kii/see/index03.html
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Niutsuhime
A female kami and central deity (saijin) of the Niutsuhime Shrine in Katsuragi, Ito District, Wakayama Prefecture. The deity may be the same as the Nihotsuhime seen in the legend of Empress Jingū related in a fragmentary passage of the Harima no kuni fudoki as contained in Shoku Nihongi. The kami is said to be the tutelary of metallic mercury (suigin) and also of water sources (suigen).
According to the Niu Daimyōjin norito, the kami first appeared in Anda Village of Ito District, and after traveling through the region, settled in the location of its current shrine. The kami is also said to have ceded land to Kōbō Daishi (Kūkai) for the purpose of building his temple Kongōbuji, and is thus considered a tutelary of Mt. Kōya.
From the medieval period, Niutsuhime was viewed as the mother of the Buddhist deity Kōya Myōjin, and generally identified with the kami Wakahirume.
Kadoya Atsushi
Copyright (C)2002-2005 Kokugakuin University.
http://eos.kokugakuin.ac.jp/modules/xwords/entry.php?entryID=115
. Wakahirume no mikoto 雅日女尊 .
Shrine Hibita Jinja 比々多神社
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Quote from JAANUS
Niu Myoujin 丹生明神 (Niu Myoojin)
Also Niutsuhime Myoujin 丹生都比売明神. A female mountain deity that resides in Mt. Kouya 高野 . According to legend Kuukai 空海 (774-83, see Kobo Daishi 弘法大師) recieved permission from Nui Myoujin through an oracle to build Kongoubuji 金剛峯寺, his monastery on Mt. Kouya, in 816. In many variants of the legend Nui Myoujin's son (or emanation) *Kariba Myoujin 狩場明神 (also known as Kouya Myoujin 高野明神) appeared as a hunter who led Kuukai to the site.
Niu Myoujin and Kariba Myoujin were adopted as the guardians (chinju 鎮守) of the monastery and, with two other deities added later, were worshipped at the Amano Jinja 天野神社, presently Niutsuhime Jinja 丹生都比売神社, as Kouya Shisho Gongen 高野四所権現 or Kouya Shisha Myoujin 高野四社明神. The word niu is found in the names of places associated with the mining of mercury ore (cinnabar). Scholars suggest that Niu Myojin may have been the deity of clans who did such mining. Mt . Kouya has, for the purposes of mandalas, sixteen peaks, which are represented as eight inner and eight outer petals, and these works combine the Matrix Mandala, *Taizoukai mandara 胎蔵界曼荼羅 and Diamond World Mandala, *Kongoukai mandara 金剛界曼荼羅.
These last two are the diagrams of the two aspects of *Dainichi, representing the realms of dynamic enlightenment and wisdom respectively. The bonji 梵字 (Siddham letters that are the sound symbol of the deity) for these two forms of Dainichi may appear on paintings of Niu Myoujin and her son when they are represented as Shinto deities *kami 神.
In paintings Niu Myoujin may be shown in Japanese Court dress or in Chinese dress and may appear alone, with Kariba, or in larger groups.
© 2001 Japanese Architecture and Art Net Users System.
http://www.aisf.or.jp/~jaanus/deta/n/niumyoujin.htm
. Tengu 妙音坊 Myoon-Bo, Myoonbo. .
The legend of the Tengu from 高野山弁天岳 Mount Bentendake (984 m)
Benzaiten is venerated at the shrine 弁財天社 on this mountain.
Myoon-Bo Tengu lived on a large cedar tree in the compound and protected the shrine.
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弘法大師（中央）Kobo Daishi in the middle
丹生都比売大神（右）Niutsuhime no Okami on the right
高野御子大神（左）Koya Miko no Okami on the left
丹（朱砂＝水銀鉱石） susa stone, shusha stone
source : dogunta12
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Niutsuhime Shrine 丹生都比売神社
Nifutsuhime Jinja (Nibutsuhime Jinja) にふつひめじんじゃ
Tanjoo jinja 丹生神社（たんじょうじんじゃ）
This old shrine has beautiful vermilion colored arched bridge over "Kagami-ike" (Mirror pond) in the precincts. It was originated in 370, when Niutsuhime, a younger sister of Goddess of the Sun, was enshrined. Also, Koya-daijin, who is said to have lead Kukai to Koya is enshrined. Four pavilions and the tower gate are designated as the important cultural assets of Japan.
Niukanshoubu Shrine 丹生官省符神社
This shrine at first enshrined Niu/Koya myojin as the tutelary deity of Kanshobusho, the manor of Kongobu-ji Temple, afterwards, it added two gods of Itsukushima and Kehi to worship four Myojin consequently. Until the order of the separation of Shinto and Buddhism in 19th century, there were some Buddhist pavilions in the precincts, winning the worship among people with adjacent Jison-in Temple.
The first hall enshrining Niu/Koya-myojin and the second hall enshrining Kehi-myojin were rebuilt in 1517, the third hall enshrining Itsukushima-myojin, in 1541.
COPYRIGHTS WAKAYAMA TOURISM FEDERATION
http://wiwi.co.jp/kanko/world/english/history/temple.html
................... Niukanshoubu Shrine
http://www.norichan.jp/jinja/benkyou2/nyukanshoubu.htm
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Niutsuhime shrine was first documented in A.D. 855 but is said to have a much earlier origin. It formerly contained many Buddhist structures such as halls, stupas and hospices, but these were moved after the 19th Buddhist Separation Decree. Of the remaining halls, two were built in 1469, and two reconstructed in 1715 and 1901. Each contain small shrines, or Kuden, of original construction dating to 1306, beside a building dating from 1499.
Read an interesting article about Kukai and Koyasan by MARK DIAB
http://www.nara.accu.or.jp/english/newsletter/news7/
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Eine Analogie zur Verehrung der Sonne durch Lachen findet sich bei den Shinto-Priestern in Japan. Mit einem Lachfest wird die Göttin Niutsuhime besänftigt und um ihr weiteres Wohlwollen gebeten.
http://science.orf.at/science/lenz/23222
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source : jj6mdy/wakayama3.html
michibiki no kami みちびきの神
deity to show you the way
from shrine 大字上天野旧官幣大社, 表神社, 天野大社, 天野神社
天野四所明神
These are other names for Niutushime Jinja in Wakayama.
Nibutsuhime Jinja
When Emperess Jingu in her search for cinnabar passed in this region, two dogs showed her the way, as legend tells us.
White Dog Deity 神白
Black Dog Deity 神黒
michibiki omamori みちひらき守
biwa omamori 琵琶お守り Biwa amulet
HP of the shrine
The shrine became a UNESCO World Heritage Site in 2004.
http://www.niutsuhime.or.jp/
. Amulets and Talismans from Japan .
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
source : blog.kcg.ne.jp
丹生都比女神社公式サイトを開く
第一殿 丹生都比賣大神（稚日女尊）
Niutsuhime-no-Ōkami
第二殿 高野御子大神 Kōyamiko-no-Ōkami
第三殿 御食都比賣大神 Ōgetsuhime-no-kami
第四殿 市杵島比賣大神 Ichikishimahime-no-Ōkami
丹生の「丹」とは、丹砂あるいは水銀のことである。
水銀は自然に採取される場合と、丹砂を蒸留して精製する場合がある。丹砂は、朱砂・辰砂ともいい、そのまま朱の原料ともなる。
古代において、薬・塗料・染料・顔料に使用され、重要な資源であった。本来、丹生都姫は、その鉱物資源採取を生業とする丹生氏の奉じる神であった。
ところで、道教の思想の中心は「道」、技術の中心は「丹」である。
丹には、内丹と外丹があり、内丹は呼吸法や瞑想で自己の中に「丹」を精製し不老長寿を目指す。
外丹は服薬で仙人（不老長寿）になるもので、主に水銀を用いる。中国の歴代皇帝の中には水銀中毒で死んだものも数多くいる。
それほど、水銀は重要なものだった。丹生＝水銀で、水銀の精製技術が輸入されたということは、道教的思想・ 技術も丹生氏が継承していたのではないか、丹生都姫も道教の神々にそのオリジナルがあるのではないだろうか。
Koya Miko no Okami
C: http://www.genbu.net/data/kii/nyuutu_title.htm
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Koya-Shisha Myojin -
Shinto Shrines for the 4 Koya Deities
http://www.schmidt-system.org/Garan_pages/shrine.htm
oooooooooooooooooooo
丹生都比売神社のご由緒
....................................................... ご祭神
第１殿 丹生都比売大神（にうつひめのおおかみ）〔丹生明神〕Niu Myojin
第２殿 高野御子大神（たかのみこのおおかみ）〔狩場明神〕Kariba Myojin
第３殿 大食都比売大神（おおげつひめのおおかみ）〔気比明神〕Kehi Myojin (Kibi Myojin)
第４殿 市杵島比売大神（いちきしまひめのおおかみ）〔厳島明神〕Itsukujima Myojin
若 宮 行勝上人（ぎょうしょうしょうにん） Wakamiya : Gyosho Shonin (Gyooshoo Shoonin)
丹は朱砂を意味し、その鉱脈のあるところに「丹生」の名前がある。朱砂を精錬すると水銀となる。
丹生都比売大神は、この地に本拠を置く日本全国の朱砂を採掘する古代の一族の祀る女神とされる。
全国に丹生神社は８８社、丹生都比売を祀る神社は１０８社、摂末社を入れると１８０社余を数え、その総本社である。
御子の高野御子大神は、密教の根本道場の地を求めていた弘法大師空海の前に、白と黒の犬を連れた狩人に化身して現れ、神社へ案内しさらに空海を高野山へ導いたと今昔物語にある。
すなわち、空海は１２００年前、唐の国から新しい仏教を伝え、広く一般に布教するために、丹生都比売大神のご守護を受けて、神々の住む山を借受け、真言密教の総本山高野山を開いたのである。そして、古くからの日本人の心にある祖先を大切にし、自然の恵みに感謝する神道の精神が仏教に取り入れられ、当社と高野山において、神と仏が共存する日本人の宗教観が形成されていった。これが神仏融合のはじまりである。
当社の周囲には、数多くの堂塔が建てられ、明治の神仏分離まで神と仏が相和して５６人の神主と僧侶で守られてきた。また、高野山の大伽藍には弘法大師以来、現在に至るまで地主神として御社に当社のご祭神が祀られ、当社への僧侶の参拝も多く、神前での読教もたえない。
高野山に参詣する表参道である町石道の中間にある二つ鳥居は、神社の境内の入口で、まず地主神である当社に参拝した後に高野山に登ることが慣習であった。
http://www.niutsuhime.or.jp/
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
丹生都比売伝承
（すばらしい資料です。 ）
前五世紀、呉は越に追われた。
呉の太伯の血を嗣いだ美しい姉妹がはるか倭国に渡来した。
大日女姫と稚日女姫である。
しなやかな海の文化をこの国に伝播させた。 稲作、金属の使用を教え、国土開拓を導びいた。
二人の姫の想いではやがて天照大神と丹生都姫神として語り継がれた。
http://kamnavi.jp/ny/
高野大師行状図絵から 空海と狩場明神、犬
http://kamnavi.jp/ny/nyutu.htm
丹生都比売の出現
その後の丹生都比売命を奉じる人々
新しい鍛冶技術の伝播、更に水銀鉱床の枯渇から、丹生神を奉ずる多くの人々は農民として民草の中に吸収されて行った。
それでも後の世で水銀を扱う人々は丹生都比売命を祀り、鉱脈の尽きないことや中毒から身を守るべく祈ったのである。
一方、丹生都比売命から罔象女神さらに雨師（おかみ）へと変遷して祀られる場合も多かった。
http://kamnavi.jp/ny/nyutu.htm
C: 丹生の民俗
Copyright Kamnavi 瀬藤禎祥 1996-2006
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Onyuugun 遠敷郡（おにゅうぐん）
Some people believe that Onyu (遠敷), where Wakasahiko jinja is located, was originally お丹生, and that Omizuokuri/Omizutori ritual is a metaphor of sending mercury to Nara.
Actually at Omizuokuri ritual, I saw lots of red stuffs, metaphor of cinnabar - Akasui (閼伽水), Akaido (閼伽井戸), red cross, fire, reddish soil's cake, etc....
Also, the village where couple of rituals are held at Omizuokuri is named 根来 (Negori). I don't think this is just a coincidence.
Yamahachi Shinji (山八神事) is performed at Shimonegori Hachiman Jinjya (下根来八幡神社) as the beginning of Omizuokuri. People lick a reddish soil cake and draw 山 and 八 characters on the posts using the reddish soil.
source : narakan.jugem.jp
- Shared by Taisaku Nogi -
Joys of Japan, 2012
. Drawing the first Water, O-Mizutori, Omizutori, お水取りritual .
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丹生都比売神社
- Reference -
Daruma Museum Links:
O-Fudo-Sama in Japan: Kobo Daishi, Kukai
Koyasan in Wakayama
Koya-san A Haiku Walk
. Negoro Laquer Ware
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あおによし 奈良の都は咲く花の
におうがごとく 今さかりなり
Aoni Yoshi 青丹よし Aoniyoshi
"the green and cinnabar is good"
. The Capital of Nara .
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[ . BACK to DARUMA MUSEUM TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- #Niutsuhime #koyasan -
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Daihoorinkaku
nnnnnnnnnnnn TOP nnnnnnnnnnnnn
Fudo Myo-O 不動明王
（大法輪閣刊『仏教べんり事典』より）
仏像の見分け方
From a Dictionary of Buddha Statues,
by Dai Horinkaku Publisher Hoorinkaku
不動明王は大日如来が忿怒相で現れた尊といわれます。火焔を背にして右手に剣、左手に羂索を持ち、髪を一本おさげにし盤石（ばんじゃく）の上に立つ（あるいは坐す）姿で、左目を閉じたり、下の歯で上唇を咬んだりしています。
二童子を従えた像は、向かって右が矜羯羅（こんがら）、左が制た迦童子（せいたかどうじ）。
http://www.daihorin-kaku.com/buddhism/butsuzo-myouou.htm
Also illustrations about Aizen, Kujaku, Ususama and Goozanze.
愛染明王（あいぜんみょうおう）
孔雀明王（くじゃくみょうおう）
烏枢沙摩明王（うすさまみょうおう）
降三世明王（ごうざんぜみょうおう）
© All copy is reserved by DAIHORIN-KAKU.
Buddhist Publisher
http://www.daihorin-kaku.com/index.html
***********************
Please send your contributions to Gabi Greve
http://groups.yahoo.com/group/Darumasan-Japan/
Alphabetical Index of the Daruma Museum
Fudo Myo-O 不動明王
（大法輪閣刊『仏教べんり事典』より）
仏像の見分け方
From a Dictionary of Buddha Statues,
by Dai Horinkaku Publisher Hoorinkaku
不動明王は大日如来が忿怒相で現れた尊といわれます。火焔を背にして右手に剣、左手に羂索を持ち、髪を一本おさげにし盤石（ばんじゃく）の上に立つ（あるいは坐す）姿で、左目を閉じたり、下の歯で上唇を咬んだりしています。
二童子を従えた像は、向かって右が矜羯羅（こんがら）、左が制た迦童子（せいたかどうじ）。
http://www.daihorin-kaku.com/buddhism/butsuzo-myouou.htm
Also illustrations about Aizen, Kujaku, Ususama and Goozanze.
愛染明王（あいぜんみょうおう）
孔雀明王（くじゃくみょうおう）
烏枢沙摩明王（うすさまみょうおう）
降三世明王（ごうざんぜみょうおう）
© All copy is reserved by DAIHORIN-KAKU.
Buddhist Publisher
http://www.daihorin-kaku.com/index.html
***********************
Please send your contributions to Gabi Greve
http://groups.yahoo.com/group/Darumasan-Japan/
Alphabetical Index of the Daruma Museum
12/28/2005
Meguro Fudo Temple
[ . BACK to DARUMA MUSEUM TOP . ]
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Meguro Fudo Temple 目黒不動
〔天台宗 泰叡山 瀧泉寺〕(目黒区・東京) Meguro Fudoo
Ryuusenji 瀧泉寺 Ryusen-Ji
One of the five great Fudo Temples in the Kanto area.
関東三十六不動霊場
. 36 Fudo Pilgrim Temples - Nr. 18 .
http://ginjo.fc2web.com/36gyokei/gyokei.htm
The most famous Fudoo Temple in the Kanto Area is the one in Meguro, where even today on the 28th of each month, the day dedicated to Fudoo, there is a huge festival and bazaar in the temple grounds where I always went to check out Daruma dolls and antiques.
If you visit there, do not forget to walk around the main temple hall to the little forest in the back. There is someone waiting for you worth meeting. I will not spoil your fun by telling!
On the 28th there are also great fire rituals (goma kuyoo 護摩供養) at different hours during the day, where you can get your talismans and other belongings consecrated by Holy Fire. I once bought one talisman with the number of our car for Traffic Safety and the priest would not hand it over until it had passed the Holy Smoke. Since that day, we never had an accident with that car.
The temple compounds are quite big, with a lot of other buildings and statues to look at. One of my favorite is a stone grotto with En-no-Gyooja, the Founder of the Mountain Priests (yamabushi).
I strongly recommend you visit Meguro Fudoo on any 28th day of a month, it brings back memories of OLD EDO which you have never known. Have a look at Meguro ablution waterfall in the compounds.
円仁 Priest Ennin had a dream when Fudo Myo-O told him to produce a spring with fresh water for the village, so he hit the ground with his Tokko 独鈷 Vajra and clear water came forth.
Even in the hottest summer this spring does not dry out.
source : 4travel.jp/travelogue
瀧泉寺 水かけ不動明王 Mizukake Fudo to throw water at
. tokko 独鈷 と伝説 Legends about the Vajra Thunderbolt .
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
- quote
Meguro Fudō-dō 目黒不動堂 Meguro Fudo Hall
The Meguro Fudō-dō was known as 泰叡山滝泉寺 Taieizan-ryūsen-ji Temple.
It was affiliated with the Tendai sect and located in 東叡山 Mount Tōei.
It was opened by the Tendai priest 慈覚大師 Jikaku Daishi.
The principle image of the temple is Fudō Myo-o.
Practitioners of asceticism would carry out cold-water ablutions
in the 独鈷の滝 "Tokko-no-Taki" waterfall situated in the temple grounds.
It is considered that from the mid-Edo period onwards,
many people flocked to the temple to seek spiritual benefit
and stores and houses gradually began to form.
. source - Tokyo Metropolitan Museum .
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
. Legends about 不動明王 Fudo Myo-O in Edo .
When priest Ennin was young he stayed at a hermitage with his master, Priest Koochi 広智 Kochi.
That night Kochi had a dream where Fudo Myo-O appeared to him. When he told this to Ennin in the morning, Ennin said he had just the same dream that night. So they found a sacred tree and cut a statue of Fudo as he had revealed himself to them and venerated it there.
Later when Ennin came back from China, he visited Kanto again and stayed at Meguro. That night again he had a vision of Fudo in his dream.
Fudo Myo-O told him to produce a spring with fresh water for the village, so he hit the ground with his tokko 独鈷 Vajra and clear water came forth.
At the shrine Ōtori-jinja 大鳥神社 Otori Jinja in Meguro, Yamato Takeru is venerated as a deity.
In the left hand he holds a hinawa 火縄, rope to make fire, in the right hand the sword Kusanagi no Tsurugi 草薙の剣.
This is said to be the features of Fudo Myo-o, made by Ennin.
. Yamato Takeru, Yamatotakeru 日本武尊 .
prince of the Yamato dynasty.
. Ōtori-jinja 目黒大鳥神社 Otori Jinja Meguro .
.......................................................................
- source : facebook
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『境内は台地の突端にあり、水が湧き老樹が茂り、独鈷（とっこ）の滝や庭の池が美しく、庶民の信仰といこいの場所でした。
目黒不動は台地の高台に作られていて、本堂は一番高いところに位置しますが、それに連続して林があり、その中に露座の大日如来坐像が祀られています。目黒区指定有形文化財に指定されていて次のように説明しています。（昭和５９年３月３１日 指定）
『この像は宝髪、頭部、体躯、両腕、膝等十数か所に分けて鋳造し、それを寄せて一体とした吹きよせの技法で造られている。体躯にくらべ頭部を大きく造るのは大仏像共通の特色で、面相も体躯も衣文表現もよく整っている。
また、台座の連弁に開眼の年、入仏開眼供養の際の導師や僧俗の歴名等を記し、製作年代は天和三年（１６３８）、江戸に住む鋳物師横山半右衛門尉正重作等の刻名があることも貴重である。』
Meguro Fudo 目黒不動尊より
http://meguroku-net.com/meisyo/megurofudou/FudouTop.htm
Statue of Dainichi Nyorai in the back yard behind the temple
http://meguroku-net.com/meisyo/megurofudou/P3-nyorai/F3-nyoraizou.htm
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Hiroshige, 100 Views from Edo
25. The Original Mt. Fuji in Meguro
100 Views from Edo, all prints by Hiroshige
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
More from the Daruma Museum
Fudo in Five Colors 五色不動尊
Osame-Fudo、the last Fudo ceremony of the year 収め不動
by Gabi Greve
En no Gyoja 役行者、E no Ozunu 小角
En no Gyooja and Shugendo … An Essay
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
While in Meguro, do not forget to visit the Temple with the 500 Arhats.
http://www41.tok2.com/home/kanihei5/gohyakurakanji.html
Meguro Temple Rakan-Ji 目黒の羅漢寺
and other Rakan temples
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
On the way is also a temple dedicated to Yakushi Nyorai, deity of healing.
Here he is named
TA KO Yakushi 多幸薬師
Yakushi of Great Happiness
TA - much, a lot
KO - happiness, good luck
TAKO 蛸 is also the name of an octopus, so this pun of the sound is put on an ema votive tablet, where the octopus is bringing a lot of money and good luck to the people.
. Ema 絵馬 Votive Tablets Prayer Boards .
Joojuu in 成就院（たこ薬師）Temple Joju-In
When the priest Ennin was on his way home from China to Japan, his ship was caught in a big storm. So he offered one of the statues, Yakushi Nyoria, to the God of the Sea and prayed for help. Thus the sea became calm and he reached the shores of Japan. Later the statue was found on the shore, carried by an octopus, to bring it back to its owner.
. Ennin 円仁 .
(794 - 864) - Jigaku Daishi 慈覚大師 / 慈覺大師
. Yakushi Nyorai, the Buddha of Medicine 薬師如来 .
.................................................................................
Tako Yakushi 蛸薬師
the triad of Yakushi Buddha
with a seated Yakushi and the Bosatsu of Sun and Moon by his side
日光菩薩、月光菩薩
The statue is shown only once a year, on January 8, the sacred day dedicated to this deity.
The healing power for cancer and atopy of the skin is especially famous.
The amulet of the "rubbing stone" o nadeishi おなで石御守り
"If you believe strong enough, your ailments will be healed!"
信じて願えば何でも治る
This is a famous saying of Ennin, who studied in China.
Officials of the Edo period came there to pray and one even had their warts healed.
tako 胼胝 is also the word for warts and calluses. So use this stone to rub it over your affected body parts, your skin, eyes ... anything.
Once upon a time
a woman who had many warts and was quite heartbroken about her features, came to this temple in Meguro. She prayed there one night long to get healed, and what do you say . . . after two, three days all her warts were healed without a trace on her skin.
.
Another woman with many warts on her forehead prayed here and got healed completely within 10 days.
. Folktales, legends about Yakushi Nyorai 薬師如来 .
.......................................................................
- - - - - Another deity of this temple is
Akiba Daigongen 秋葉大権現
source : HP of jyoujyuin － たこ薬師 成就院
. Akibagongen 秋葉権現 .
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Meguro Drum Bridge 目黒太鼓橋夕日の岡
Utagawa Hiroshige 歌川広重
. - Meguro 目黒 in Edo 江戸 - .
Snow in the Grounds of the Fudo Shrine at Meguro
(Meguro Fudo Keidai)
Utagawa Hiroshige (1797-1858)
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[ . BACK to WORLDKIGO . TOP . ]
[ . BACK to DARUMA MUSEUM TOP . ]
- ##megurofudo #ennin -
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Meguro Fudo Temple 目黒不動
〔天台宗 泰叡山 瀧泉寺〕(目黒区・東京) Meguro Fudoo
Ryuusenji 瀧泉寺 Ryusen-Ji
One of the five great Fudo Temples in the Kanto area.
関東三十六不動霊場
. 36 Fudo Pilgrim Temples - Nr. 18 .
http://ginjo.fc2web.com/36gyokei/gyokei.htm
The most famous Fudoo Temple in the Kanto Area is the one in Meguro, where even today on the 28th of each month, the day dedicated to Fudoo, there is a huge festival and bazaar in the temple grounds where I always went to check out Daruma dolls and antiques.
If you visit there, do not forget to walk around the main temple hall to the little forest in the back. There is someone waiting for you worth meeting. I will not spoil your fun by telling!
On the 28th there are also great fire rituals (goma kuyoo 護摩供養) at different hours during the day, where you can get your talismans and other belongings consecrated by Holy Fire. I once bought one talisman with the number of our car for Traffic Safety and the priest would not hand it over until it had passed the Holy Smoke. Since that day, we never had an accident with that car.
The temple compounds are quite big, with a lot of other buildings and statues to look at. One of my favorite is a stone grotto with En-no-Gyooja, the Founder of the Mountain Priests (yamabushi).
I strongly recommend you visit Meguro Fudoo on any 28th day of a month, it brings back memories of OLD EDO which you have never known. Have a look at Meguro ablution waterfall in the compounds.
円仁 Priest Ennin had a dream when Fudo Myo-O told him to produce a spring with fresh water for the village, so he hit the ground with his Tokko 独鈷 Vajra and clear water came forth.
Even in the hottest summer this spring does not dry out.
source : 4travel.jp/travelogue
瀧泉寺 水かけ不動明王 Mizukake Fudo to throw water at
. tokko 独鈷 と伝説 Legends about the Vajra Thunderbolt .
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
- quote
Meguro Fudō-dō 目黒不動堂 Meguro Fudo Hall
It was affiliated with the Tendai sect and located in 東叡山 Mount Tōei.
It was opened by the Tendai priest 慈覚大師 Jikaku Daishi.
The principle image of the temple is Fudō Myo-o.
Practitioners of asceticism would carry out cold-water ablutions
in the 独鈷の滝 "Tokko-no-Taki" waterfall situated in the temple grounds.
It is considered that from the mid-Edo period onwards,
many people flocked to the temple to seek spiritual benefit
and stores and houses gradually began to form.
. source - Tokyo Metropolitan Museum .
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
. Legends about 不動明王 Fudo Myo-O in Edo .
When priest Ennin was young he stayed at a hermitage with his master, Priest Koochi 広智 Kochi.
That night Kochi had a dream where Fudo Myo-O appeared to him. When he told this to Ennin in the morning, Ennin said he had just the same dream that night. So they found a sacred tree and cut a statue of Fudo as he had revealed himself to them and venerated it there.
Later when Ennin came back from China, he visited Kanto again and stayed at Meguro. That night again he had a vision of Fudo in his dream.
Fudo Myo-O told him to produce a spring with fresh water for the village, so he hit the ground with his tokko 独鈷 Vajra and clear water came forth.
At the shrine Ōtori-jinja 大鳥神社 Otori Jinja in Meguro, Yamato Takeru is venerated as a deity.
In the left hand he holds a hinawa 火縄, rope to make fire, in the right hand the sword Kusanagi no Tsurugi 草薙の剣.
This is said to be the features of Fudo Myo-o, made by Ennin.
. Yamato Takeru, Yamatotakeru 日本武尊 .
prince of the Yamato dynasty.
. Ōtori-jinja 目黒大鳥神社 Otori Jinja Meguro .
.......................................................................
- source : facebook
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
『境内は台地の突端にあり、水が湧き老樹が茂り、独鈷（とっこ）の滝や庭の池が美しく、庶民の信仰といこいの場所でした。
目黒不動は台地の高台に作られていて、本堂は一番高いところに位置しますが、それに連続して林があり、その中に露座の大日如来坐像が祀られています。目黒区指定有形文化財に指定されていて次のように説明しています。（昭和５９年３月３１日 指定）
『この像は宝髪、頭部、体躯、両腕、膝等十数か所に分けて鋳造し、それを寄せて一体とした吹きよせの技法で造られている。体躯にくらべ頭部を大きく造るのは大仏像共通の特色で、面相も体躯も衣文表現もよく整っている。
また、台座の連弁に開眼の年、入仏開眼供養の際の導師や僧俗の歴名等を記し、製作年代は天和三年（１６３８）、江戸に住む鋳物師横山半右衛門尉正重作等の刻名があることも貴重である。』
Meguro Fudo 目黒不動尊より
http://meguroku-net.com/meisyo/megurofudou/FudouTop.htm
Statue of Dainichi Nyorai in the back yard behind the temple
http://meguroku-net.com/meisyo/megurofudou/P3-nyorai/F3-nyoraizou.htm
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Hiroshige, 100 Views from Edo
25. The Original Mt. Fuji in Meguro
100 Views from Edo, all prints by Hiroshige
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
More from the Daruma Museum
Fudo in Five Colors 五色不動尊
Osame-Fudo、the last Fudo ceremony of the year 収め不動
by Gabi Greve
En no Gyoja 役行者、E no Ozunu 小角
En no Gyooja and Shugendo … An Essay
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
While in Meguro, do not forget to visit the Temple with the 500 Arhats.
http://www41.tok2.com/home/kanihei5/gohyakurakanji.html
Meguro Temple Rakan-Ji 目黒の羅漢寺
and other Rakan temples
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
On the way is also a temple dedicated to Yakushi Nyorai, deity of healing.
Here he is named
TA KO Yakushi 多幸薬師
Yakushi of Great Happiness
TA - much, a lot
KO - happiness, good luck
TAKO 蛸 is also the name of an octopus, so this pun of the sound is put on an ema votive tablet, where the octopus is bringing a lot of money and good luck to the people.
. Ema 絵馬 Votive Tablets Prayer Boards .
Joojuu in 成就院（たこ薬師）Temple Joju-In
When the priest Ennin was on his way home from China to Japan, his ship was caught in a big storm. So he offered one of the statues, Yakushi Nyoria, to the God of the Sea and prayed for help. Thus the sea became calm and he reached the shores of Japan. Later the statue was found on the shore, carried by an octopus, to bring it back to its owner.
. Ennin 円仁 .
(794 - 864) - Jigaku Daishi 慈覚大師 / 慈覺大師
. Yakushi Nyorai, the Buddha of Medicine 薬師如来 .
.................................................................................
Tako Yakushi 蛸薬師
the triad of Yakushi Buddha
with a seated Yakushi and the Bosatsu of Sun and Moon by his side
日光菩薩、月光菩薩
The statue is shown only once a year, on January 8, the sacred day dedicated to this deity.
The healing power for cancer and atopy of the skin is especially famous.
The amulet of the "rubbing stone" o nadeishi おなで石御守り
"If you believe strong enough, your ailments will be healed!"
信じて願えば何でも治る
This is a famous saying of Ennin, who studied in China.
Officials of the Edo period came there to pray and one even had their warts healed.
tako 胼胝 is also the word for warts and calluses. So use this stone to rub it over your affected body parts, your skin, eyes ... anything.
Once upon a time
a woman who had many warts and was quite heartbroken about her features, came to this temple in Meguro. She prayed there one night long to get healed, and what do you say . . . after two, three days all her warts were healed without a trace on her skin.
.
Another woman with many warts on her forehead prayed here and got healed completely within 10 days.
. Folktales, legends about Yakushi Nyorai 薬師如来 .
.......................................................................
- - - - - Another deity of this temple is
Akiba Daigongen 秋葉大権現
source : HP of jyoujyuin － たこ薬師 成就院
. Akibagongen 秋葉権現 .
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Meguro Drum Bridge 目黒太鼓橋夕日の岡
Utagawa Hiroshige 歌川広重
. - Meguro 目黒 in Edo 江戸 - .
Snow in the Grounds of the Fudo Shrine at Meguro
(Meguro Fudo Keidai)
Utagawa Hiroshige (1797-1858)
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- ##megurofudo #ennin -
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Osame-Fudo
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Osame-Fudo, osame Fudoo 納不動
December 28.
Every month on the 28 is a special celebration for Fudo Myo-O at many Fudo temples. The last one of each year, Osame .., is the most frequented, followed by the first one in January, Hatsu-Fudo 初不動.
Bonfires are lit and the talismans from the year are burned, o-fuda o-takiage お札お焚き上げ.
Osame no Fudo 収めの不動 in metropolitan Tokyo,
often combined with a Year-end Fair at Fukagawa Fudo Temple in Koto-ku,
Meguro Fudoson Temple in Meguro-ku and
Takahata Fudoson Temple in Hino City.
For details read :
Fukagawa Fudo Do .. 深川不動堂
Meguro Fudo Temple 目黒不動尊
Takahata Fudo .. with a Daruma Market 高幡不動とだるま市
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納め不動、成田山 Osame-Fudo at Narita
The Last Fudo Fire Ritual of the Year, Narita-san, Chiba Pref.
CLICK for more photos !
The flames of Otaki-age (final burning of amulets), which light up the sky, say goodbye to the year. This ceremony is held in Naritasan Shinshoji temple every December 28.
After performing a very old rite, people burn the talismans (Goma-fuda) which blessed us through the year and pray that make all evil spirits may vanish. This pile of "Goma-fuda" is called "Shito-Goma" and the ceremony is called "Osame-Fudo". After burning the "Goma-fuda" the people of Narita are ready to begin preparing for the New year.
(c) 2003-2004 City Narita, Chiba, Japan
http://www.city.narita.chiba.jp/english/welcome/calendar/12_osame.html
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千葉県成田市の成田山新勝寺 大本堂西側広場で『納め不動「成田山納め札お焚き上げ」』が開催されます。
毎年納め不動の12月28日に奉修される。この1年間のお護摩札やお守りを不動明王の知恵の炎の中に返し、感謝の祈りを捧げる。成田山のお護摩札やお守りは御本尊お不動様の分身分霊とされている。
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Related Museum Entries :
Osame no Daishi December 21
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.................. Haiku
Last Ceremonies of the year (osame)
December 28. Kigo for mid-winter.
he almost burned his hand -
a little boy at the last sacred fire
for Fudo Sama
last Fudo Ceremony -
and some cheap antiques
at the fair nearby
Gabi Greve, at Meguro Fudo
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山里に 収め不動の 鉦響く
yamazato ni osame Fudo no kane hibiku
Osame-Fudoo -
in the mountain valley
the sound of a gong
Gabi Greve, 2005
last Fudo ceremony -
cracks of an earthquake
still in the wall
Gabi Greve, December 28, 2006
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梅の木や御祓箱を負ながら
ume no ki ya o-harai-bako o oi nagara
plum blossoms--
a box of old charms
on my back
Kobayashi Issa
The box contains good luck talismans from a Buddhist temple.
This haiku has the prescript, "Replacing charms" (fuda osame). The person in the scene is returning old talismans to replace them with new ones. Issa plays with the juxtaposition of old and new: charms and blossoms.
Tr. David Lanoue
Oharaibako, O-haraibako 御祓箱 . 御払箱 . 御払い箱 . お祓い箱
plum trees -
he carries a box of talismans
on his back
The most famous O-haraibako was transported from the Great Shrine at Ise to distribute the new talismans to the believers all over Japan by special priests.
伊勢の御はらい箱
Sometimes they also contained medicine for the people.
The sanskrit word for harai 波羅夷 (purification) is parajika, paaraajika, the pronounciation has changed to harai.
oogi uri, oogi-uri 扇売り vendor of fans in boxes as New Year presents
. o-harai oogibako お払い扇箱 "Buying back fan boxes" .
- - - - - sayings:
o haraibako ni suru お払い箱にする - dismiss, fire, sack
o haraibako ni sareta お払い箱にされた -
be get fired, to be dismissed, be sacked
.............................................................................
Comment by Chris Drake :
ume no ki ya oharai-bako o oinagara
a plum tree
bears the weight of boxes
full of old charms
This is a hokku found near the end of Issa's haibun Year of My Life (Oraga haru) about his life in 1819. The hokku was written on or just after 12/21, the day before lunar spring began that year (Feb. 5, 1820 on the Gregorian calendar) and about a week before lunar New Year's. Probably the plum tree is a sacred tree located in the precincts of a Shinto shrine or Buddhist temple in Issa's home town, where the ceremonial yearend return of paper charms and talismans is taking place. At large Shinto shrines and at some Buddhist temples there were sheds of various sizes into which believers could place their bags and boxes of various old charms they'd received during the year so the charms could be sent back to the realm of the gods and Buddhas in a ritual bonfire.
Most of the charms were Shinto prayers or Buddhist mantras written vertically on long thin pieces of paper that people pasted to the walls of their gate or front door or near their oven or placed in a small altar or shrine in the house as protection against negative energy from outside, and these often came in long thin boxes which could be used to hold the charms once they were taken down or became out-of-date, usually at the end of the year. Soon new charms were bought, beginning with the first pilgrimage of the new year to the shrine or temple.
In rural farming towns, however, a more traditional method of returning old charms to the gods and Buddhas at the end of the year remained strong: people tied the old charms to a sacred tree in the precincts of the small local shrine or temple, and later these old charms were burned in a sacred bonfire. Issa describes one sacred tree in a yearend hokku from 1813:
oharai no shibararetamau enoki kana
old charms
tied respectfully
to a hackberry tree
Although Issa doesn't mention a shrine here, hackberry trees were often large and long-lived and were commonly regarded as god-trees. In Issa's hometown, however, the local shrine or temple apparently asks people to tie their bundles and boxes of old paper charms to the trunk and possibly the lower limbs of a different kind of sacred tree: a plum. It seems possible the shrine itself may have tied a large wooden collection box or boxes to the tree, but the image of people tying their boxes and packets onto the tree seems more natural and in accord with tradition.
The exact reason for using trees as the collection place for old, out-of-date charms is unknown, but presumably it was linked to lingering shamanic beliefs in the ability of trees to act as connecting poles between this world and the other world, poles down which the gods descended when they appeared in the visible world. The blossoms appearing on the plum tree in the hokku also represent the descent of the plum tree god. Issa is impressed by the fact that the blooming plum tree is willing to bear the weight of all the boxes as it also goes about its work of putting out its blossoms. While one form of divine power descends in the form of blossoms another symbolically rises back into the sky in the form of the old charms.
Issa generally didn't believe in superstitions, but he seems to be impressed by the strength and energy of the tree. At the same time, Issa may feel sympathy or pity for people who feel they have to spiritually weight down themselves and the blossoms of their heart-minds every year with sheaves and boxes of charm papers. Of course, placed near the end of Year of My Life, the boxes also suggest the heavy weight of Issa's own experiences during 1819, especially the loss of his beloved baby daughter. Perhaps he looks at the plum tree as a strong example or guide for him to follow during the coming new year.
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. harae 祓 Purification Ritual .
Great Purification Ritual, ooharai, ooharae 大祓
Summer Purification, natsu harai, natsu harae 夏祓
. dondon yaki どんどん焼き burning old decorations .
and usually also Daruma dolls which have served the purpose for the past year.
WKD : Saijiki of Buddhist, Shinto and other Ceremonies and Events of Japan and related kigo
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[ . BACK to WORLDKIGO . TOP . ]
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Osame-Fudo, osame Fudoo 納不動
December 28.
Every month on the 28 is a special celebration for Fudo Myo-O at many Fudo temples. The last one of each year, Osame .., is the most frequented, followed by the first one in January, Hatsu-Fudo 初不動.
Bonfires are lit and the talismans from the year are burned, o-fuda o-takiage お札お焚き上げ.
Osame no Fudo 収めの不動 in metropolitan Tokyo,
often combined with a Year-end Fair at Fukagawa Fudo Temple in Koto-ku,
Meguro Fudoson Temple in Meguro-ku and
Takahata Fudoson Temple in Hino City.
For details read :
Fukagawa Fudo Do .. 深川不動堂
Meguro Fudo Temple 目黒不動尊
Takahata Fudo .. with a Daruma Market 高幡不動とだるま市
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
納め不動、成田山 Osame-Fudo at Narita
The Last Fudo Fire Ritual of the Year, Narita-san, Chiba Pref.
CLICK for more photos !
The flames of Otaki-age (final burning of amulets), which light up the sky, say goodbye to the year. This ceremony is held in Naritasan Shinshoji temple every December 28.
After performing a very old rite, people burn the talismans (Goma-fuda) which blessed us through the year and pray that make all evil spirits may vanish. This pile of "Goma-fuda" is called "Shito-Goma" and the ceremony is called "Osame-Fudo". After burning the "Goma-fuda" the people of Narita are ready to begin preparing for the New year.
(c) 2003-2004 City Narita, Chiba, Japan
http://www.city.narita.chiba.jp/english/welcome/calendar/12_osame.html
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
千葉県成田市の成田山新勝寺 大本堂西側広場で『納め不動「成田山納め札お焚き上げ」』が開催されます。
毎年納め不動の12月28日に奉修される。この1年間のお護摩札やお守りを不動明王の知恵の炎の中に返し、感謝の祈りを捧げる。成田山のお護摩札やお守りは御本尊お不動様の分身分霊とされている。
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Related Museum Entries :
Osame no Daishi December 21
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
.................. Haiku
Last Ceremonies of the year (osame)
December 28. Kigo for mid-winter.
he almost burned his hand -
a little boy at the last sacred fire
for Fudo Sama
last Fudo Ceremony -
and some cheap antiques
at the fair nearby
Gabi Greve, at Meguro Fudo
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
山里に 収め不動の 鉦響く
yamazato ni osame Fudo no kane hibiku
Osame-Fudoo -
in the mountain valley
the sound of a gong
Gabi Greve, 2005
last Fudo ceremony -
cracks of an earthquake
still in the wall
Gabi Greve, December 28, 2006
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
梅の木や御祓箱を負ながら
ume no ki ya o-harai-bako o oi nagara
plum blossoms--
a box of old charms
on my back
Kobayashi Issa
The box contains good luck talismans from a Buddhist temple.
This haiku has the prescript, "Replacing charms" (fuda osame). The person in the scene is returning old talismans to replace them with new ones. Issa plays with the juxtaposition of old and new: charms and blossoms.
Tr. David Lanoue
Oharaibako, O-haraibako 御祓箱 . 御払箱 . 御払い箱 . お祓い箱
plum trees -
he carries a box of talismans
on his back
The most famous O-haraibako was transported from the Great Shrine at Ise to distribute the new talismans to the believers all over Japan by special priests.
伊勢の御はらい箱
Sometimes they also contained medicine for the people.
The sanskrit word for harai 波羅夷 (purification) is parajika, paaraajika, the pronounciation has changed to harai.
oogi uri, oogi-uri 扇売り vendor of fans in boxes as New Year presents
. o-harai oogibako お払い扇箱 "Buying back fan boxes" .
- - - - - sayings:
o haraibako ni suru お払い箱にする - dismiss, fire, sack
o haraibako ni sareta お払い箱にされた -
be get fired, to be dismissed, be sacked
.............................................................................
Comment by Chris Drake :
ume no ki ya oharai-bako o oinagara
a plum tree
bears the weight of boxes
full of old charms
This is a hokku found near the end of Issa's haibun Year of My Life (Oraga haru) about his life in 1819. The hokku was written on or just after 12/21, the day before lunar spring began that year (Feb. 5, 1820 on the Gregorian calendar) and about a week before lunar New Year's. Probably the plum tree is a sacred tree located in the precincts of a Shinto shrine or Buddhist temple in Issa's home town, where the ceremonial yearend return of paper charms and talismans is taking place. At large Shinto shrines and at some Buddhist temples there were sheds of various sizes into which believers could place their bags and boxes of various old charms they'd received during the year so the charms could be sent back to the realm of the gods and Buddhas in a ritual bonfire.
Most of the charms were Shinto prayers or Buddhist mantras written vertically on long thin pieces of paper that people pasted to the walls of their gate or front door or near their oven or placed in a small altar or shrine in the house as protection against negative energy from outside, and these often came in long thin boxes which could be used to hold the charms once they were taken down or became out-of-date, usually at the end of the year. Soon new charms were bought, beginning with the first pilgrimage of the new year to the shrine or temple.
In rural farming towns, however, a more traditional method of returning old charms to the gods and Buddhas at the end of the year remained strong: people tied the old charms to a sacred tree in the precincts of the small local shrine or temple, and later these old charms were burned in a sacred bonfire. Issa describes one sacred tree in a yearend hokku from 1813:
oharai no shibararetamau enoki kana
old charms
tied respectfully
to a hackberry tree
Although Issa doesn't mention a shrine here, hackberry trees were often large and long-lived and were commonly regarded as god-trees. In Issa's hometown, however, the local shrine or temple apparently asks people to tie their bundles and boxes of old paper charms to the trunk and possibly the lower limbs of a different kind of sacred tree: a plum. It seems possible the shrine itself may have tied a large wooden collection box or boxes to the tree, but the image of people tying their boxes and packets onto the tree seems more natural and in accord with tradition.
The exact reason for using trees as the collection place for old, out-of-date charms is unknown, but presumably it was linked to lingering shamanic beliefs in the ability of trees to act as connecting poles between this world and the other world, poles down which the gods descended when they appeared in the visible world. The blossoms appearing on the plum tree in the hokku also represent the descent of the plum tree god. Issa is impressed by the fact that the blooming plum tree is willing to bear the weight of all the boxes as it also goes about its work of putting out its blossoms. While one form of divine power descends in the form of blossoms another symbolically rises back into the sky in the form of the old charms.
Issa generally didn't believe in superstitions, but he seems to be impressed by the strength and energy of the tree. At the same time, Issa may feel sympathy or pity for people who feel they have to spiritually weight down themselves and the blossoms of their heart-minds every year with sheaves and boxes of charm papers. Of course, placed near the end of Year of My Life, the boxes also suggest the heavy weight of Issa's own experiences during 1819, especially the loss of his beloved baby daughter. Perhaps he looks at the plum tree as a strong example or guide for him to follow during the coming new year.
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
. harae 祓 Purification Ritual .
Great Purification Ritual, ooharai, ooharae 大祓
Summer Purification, natsu harai, natsu harae 夏祓
. dondon yaki どんどん焼き burning old decorations .
and usually also Daruma dolls which have served the purpose for the past year.
WKD : Saijiki of Buddhist, Shinto and other Ceremonies and Events of Japan and related kigo
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
[ . BACK to DARUMA MUSEUM TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
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Fukagawa Fudo and Tomioka
[ . BACK to DARUMA MUSEUM TOP . ]
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Fukagawa Fudo Do (Fudoo Doo) 深川不動堂
The Fudo Hall in Fukagawa was the "Edo Branch" of the famous Fudo in Narita.
This temple is Nr. 12 in the Kanto Fudo Pilgrimage.
Fukagawa no O-Fudo san 深川のお不動さん
関東三十六不動霊場二十番札所 Nr. 20 of the pilgrimage
. Pilgrimage to 36 Fudo Temples in Kanto / Bando .
http://www.asahi-net.or.jp/~qr2m-skmt/f102.htm
source : facebook
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. Onegai Fudoo おねがい不動さま / お願い不動
Onegai Fudo Sama - Fudo to make a wish .
Built as a chokugan-ji on order of 嵯峨天皇 Saga Tenno (786 - 842) by Kobo Daishi.
. Chokuganji 勅願寺 Chokugan-Ji, "Imperial Temple" .
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Quote:
Stretching out in front of Monzen-Nakacho Station on the Tozai subway line is a long, bustling road. Along the way are the grounds where the temple Eidaiji once stood. The temple Naritasan Shinshoji in Chiba began lending a statue of the deity Fudo Myoo to Eidaiji in 1703, a practice it continued nearly every year.
Many people gathered to worship each time the statue was placed on display, and there were calls to make the display permanent. In the Meiji era (1868-1912) a replica of the Fudo Myoo statue was brought from Naritasan Shinshoji, and Fukagawa Fudodo was established on the grounds of Eidaiji to house it.
On the first, fifteenth, and twenty-eighth of every month, many people gather as dozens of food stalls are set up along the street leading to the temple. This street is lined on both sides with long-established shops selling such familiar products as tsukudani (food boiled down in soy sauce) and traditional sweets. This is a perfect place to get a taste of Shitamachi.
http://web-japan.org/tokyo/tips/sumida_tour/sumida_cont2.html
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Quote:
If visiting Fukagawa on an ordinary day, a stopover at Fukagawa Fudo temple near Exit 1 of Monzen Nakacho Station is well worth it. A branch of the great Narita Fudo in Chiba Prefecture, Fukagawa Fudo is housed in an Edo-period building moved from Chiba; it's not large, but is impressively decorated with carvings and handsome beams. You may enter the main hall when it is not used for services.
The Fudo temple first started renting a corner of Eitai-ji, an influential temple which held sway over most of southern Fukagawa and was closely affiliated with Tomioka Hachiman-gu since the 17th century. After the 1868 ordinance to separate the two religions, Eitai-ji suffered a rapid decline, while the Fudo temple flourished, riding on the patronage of Fudo temples by Kabuki actor Danjuro (Danjuuroo 団十郎).
By SUMIKO ENBUTSU
The Japan Times: Aug. 5, 2005
http://search.japantimes.co.jp/print/features/enviro2005/fe20050805se.htm
. Gofunai Nr. 68 - Eitaiji 永代寺 Eitai-Ji .
and Tomioka Sumo monuments
Jinmaku Kyuugoroo 陣幕久五郎 Jinmaku Kyugoro (1829 - 1903)
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Fukagawa osame no Fudo 収めの不動
Osame no fudo (year-end fairs) can be found all over town, but the one to watch for this Dec 28 is held at Fukagawa Fudo Temple in downtown Monzennakacho. Check out the souvenir shops that line the street leading to the temple, and try some traditional Japanese confectionery or the local specialty, fukagawa-meshi (steamed rice mixed with clams). With next year being the 300th anniversary of the temple, there痴 sure to be plenty going on.
1-17-13 Tomioka, Koto-ku. Tel: 03-3641-8287. Nearest stn: Monzen nakacho.
http://metropolis.japantoday.com/tokyofeaturestories/404/tokyofeaturestoriesinc.htm
............................... Osame-Fudo is a kigo for Winter.
http://worldkigo2005.blogspot.com/2005/01/saijiki-of-buddhist-events.html
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Amulets from Fukagawa Fudo 御守り
Blue Fudo
waraji わらじお守り straw sandal amulets
goma seihai 護摩聖灰 sacred ashes from a Goma fire ritual
The temple has fire rituals five times a day. The ashes are put in five envelops with different colors, for the Fudo of Five Colors (Goshiki). The envelops are hung up at the ceiling of the home to prevent fire.
. 江戸の五色不動明王 Goshiki Fudo of Edo .
source : www.omairibiyori.com
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Close by is Tomioka Hachimangu.
see below.
gankake kitsune 願掛けきつね fox to make a wish
The Fukagawa Shusse Inari shrine 深川出世稲荷
is in the compound of the temple.
After having received a flint for the New Year fire (kriibi 切り火 ) people came to this shrine.
They bought this white fox with the wish for a good career. You had to write your wish on a sheet of paper, roll it small and stick it inside the statue of the white fox, which was open at the bottom for this purpose.
Now other people could not read your wish and the statue was safely left at the shrine.
The priest from the tempel would come over and strike the flint two times over the newly offered fox, making a noise like "katsu katsu" (to win, to win).
Now the pilgrim was ready for the new year, with his emotions well in order to deal with the vicissitudes of life.
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Quote:
真言宗 智山派 深川不動堂
御本尊：大日大聖不動明王（秘仏）
（江戸の成田不動）成田山信仰が降盛となるのは江戸時代初期よりである。元禄頃になると江戸庶民一般、特に花柳界や魚河岸、木場、角力界に普及し、講社を組織して成田山へ登拝することが盛んになった。しかし当時の交通はやはり不便であったから、本山に詣って親しく明王を拝し、お護摩の炎に接したいとの切なる願いを抱いてはいてもその実現は困難であった。
そこでこれらの人々にも親しく明王の威徳に接して護摩の座に列してもらおうと本尊不動明王の御分霊を江戸の地に奉安したいという願望が各講中に起こるに至った。時に元禄十六年（１７０３）。総勢三百人の行列が成田から江戸まで一週間あまりをかけて御本尊を遷座、富岡八幡宮の別当・永代寺の境内にて成田不動の尊像を一時安置する成田山江戸出開帳が二ヶ月にわたって盛大に威行された。
一説に五代将軍徳川網吉の母・桂昌院が、名高い成田不動尊を江戸にいながらに参詣したいと、時の高僧・隆光に頼み込んで実現したとも伝えられている。
（成田不動堂の誕生）
明治元年（１８６８）三月二十八日の神仏分離の布告により、富岡八幡社内に留まることが許されなくなると、深川の信徒講社らが大本山に働き掛け、旧来出開帳をしてきた特縁の地である深川富岡八幡神社の別当・永代寺の中にある吉祥院聖天堂に移転する事となった。こうして翌年には御本尊は現在地に遷座せられたのである。明治十一年（１８７８）には「成田山御旅宿」の宿号を廃して「成田不動堂」と改称し、永代寺跡の現在地に堂宇を着工。明治十四年には深川不動尊を安置する本堂が完成した。
http://www.isbs.co.jp/hudou/hudou20.htm
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WASHOKU : Fukagawa and Food
Fukagawameshi ふかがわめし/ 深川
Rice from Fukagawa
Fukagawa-don, a bowl of rice topped with a miso-based stew of clams (asari) and green onions
Matsuo Basho lived in Fukagawa, on the other bank of the River Sumida.
MORE - hokku about Fukagawa by
. Matsuo Basho 松尾芭蕉 - Archives of the WKD .
Fukagawa nezumi 深川鼠 （ふかがわねずみ） shades of GREY. GRAY and Haiku
.................................................................................
Fudo Myo-O for a good career !
. Shusse Fudoo 出世不動尊 at Fukagawa .
（長専院不動寺）
東京都江東区三好1-6-3
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H A I K U
深川や舟も一組とし忘
Fukagawa ya fune mo hito-gumi toshiwasure
Fukagawa--
on a boat, too, a party
drinks away the year
Kobayashi Issa 一茶
Tr. David Lanoue
.................................................................................
深川や桃の中より汐干狩
Fukagawa ya momo no naka yori shiohigari
Fukagawa !
through the peach blossoms
people are gathering shells
Kobayashi Issa 一茶
shiohigari - gathering shells and small seafood at low tide.
Fukagawa had a great flatland tidal area where people could collect cheap seafood.
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Fukagawa Tomioka Hachimangu 富岡八幡宮
東京都江東区富岡 1-20-3
www.tomiokahachimangu.or.jp.
The shrine was founded in 1627 with reclamation of the shoal. The God Hachiman whom the shrine reveres was also a local Shinto deity of the Minamoto clan thus the shinto shrine received cordial protection by the Tokugawa shogunate. On other hand, the shrine was cordinal revered from the people of shitamachi, and familiar as "Hachiman of Fukagawa".
At the Meiji period, the shrine lost the cordial protection like Edo period, but was chosen as Tokyo Ten Shrines (東京十社, Tokyo Jissha) by the Meiji government though it was the one inferior to Hikawa Shrine and other major shrines in the status that the government had provided.
Tomioka Hachiman Shrine is also known as the birthplace of Kanjin-zumō (勧進相撲), founded in 1684 and origin of the current professional sumo.
... In 1900 (Meiji 33), the stone monument to commend successive yokozuna, the Yokozuna Stone (横綱力士碑, Yokozuna Rikishi-hi), was built by Jinmaku Kyūgorō, the 12th yokozuna. Now, the stone inscribed with the shikonas of all yokozuna until Hakuhō Shō, the 69th yokozuna, and "unrivaled rikishi" Raiden Tameemon. The shrine has many other stone muments related to sumo.
Thus, when a rikishi reaches the rank of yokozuna, a dedication in the form of dohyō-iri is done at the shrine.
© More in the WIKIPEDIA !
. Tookyoo juusha 東京十社 Jusha -
ten important shrines of Tokyo .
quote
Fukagawa's greatest shinto shrine is Tomioka Hachimangu. It was established in 1627 and is Tokyo's largest Hachiman Shrine. During the Edo period, sumo wrestlers tournaments were held here . . .
One of the prides of the shrine is its "ichi-no-miya" mikoshi, the biggest "mikoshi" in the Kanto region, weighing 4 tonnes.
Details are here :
source : www.wa-pedia.com
Mikoshi from Tomioka Hachimangu 富岡八幡宮 神輿
quote
Tomioka Hachiman Shrine
Before Tokugawa Ieyasu moved to Edo, the Hachiman shrine in this area was located a bit further to the east, in Sunamura. The tiny village of Sunamura is located on a patch of high ground in the midst of the marshes, about five kilometers east of Edo. It is one of the oldest settlements in the area, but remains fairly rural and isolated due to the surrounding marshes. After Ieyasu became Shogun,the government naturally found it necessary to build a much more elaborate shrine, to thank the war god for bringing victory to the Tokugawa family. Therefore the site was moved to its current location and a large group of elaborate buildings was constructed. The shrine now serves not only as a place of worship, but also as the social and commercial center of the whole Fukagawa neighborhood.
From the plaza next to the boat landing, a wide avenue leads into the center of the shrine grounds. The path is paved with huge flagstones, and passes through two additional torii gates as it approaches the main shrine building Many smaller buildings dedicated to lesser deities line the avenue. This collection of shrine buildings is one of the largest in Edo. Only the Kanda Myojin shrine is comparable in size.
At the far end, on a raised platform of earth surrounded by stone walls, is the Shrine building itself. This huge structure was built in the mid 1600s, after most of the other earthworks and structures in the area were complete. Tomioka Hachiman Shrine remains one of Edo's most important centers of worship. Although the warlike traditions of the middle ages are slowly fading in importance, the shrine to the War God remains very important, particularly to members of the samurai class.
Just to the east of Tomioka Hachiman Shrine, separated from the shrine grounds by a narrow drainage canal and a line of pine trees, is a long, broad, windowless building that is a popular destination for any sightseer in Edo. This is the Sanju-San Gendo (Thirty-Three Alcove Temple). Fukagawa Sanju-San Gendo is actually a full-scale replica of a much older temple of the same name, located in Kyoto. Both the site in Kyoto and the one here in Edo are famous for the archery tournaments that take place in the gardens outside the building.
Archery has always been one of the main martial arts practiced by samurai. From an early age, young members of the warrior class are taught the skills of swordfighting and archery, as well as equestrian skills. Even today, when war is unheard of and these skills are never used in battle, it is important for all samurai to demonstrate their ability in archery. The Sanju-San Gendo is a center of archery training, and there are almost always some people in the garden taking target practice. Several times a year, the temple is also the site of an archery endurance test, when top champions demonstrate their amazing ability to fire arrows in rapid succession for hours on end. In 1728, one 13-year-old boy set an amazing record that stands to this day. Beginning in the second hour after dawn (about 8 AM) he began shooting arrows without stop. He fired a total of 5,848 arrows without stopping to rest, and only stopped when the tournament was suspended for darkness. This amounts to an average of about one arrow every 5 seconds for an entire day. If that is not already incredible, the official record of the incident states that 5,319 arrows struck the target. Only 529 missed!
In the garden of the Sanju-San Gendo, the samurai in their fine silk outfits practice archery. In this setting, the art of archery seems almost like a sport, and indeed, that is what it has become. It is almost hard to believe that skill with a bow and arrow was once a matter of life and death. Today, it is more a hobby for the samurai class. Even women can be seen practicing to sharpen their aim.
source : Edomatsu
.................................................................................
kootsuu anzen 交通安全 sticker for safety in traffic
source : morikichi
.................................................................................
. kachimamori 勝守 / 勝ち守り to win a battle .
. Amulet for good fishing 釣行安全 .
.................................................................................
. Fukagawa Hachiman matsuri 深川八幡祭
Hachiman festival at Fukagawa, Tokyo .
Tomioka matsuri 富岡祭（とみおかまつり）Tomioka festival
kigo for early autumn
. Sumo 相撲 Sumo wrestling .
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Kanto Pilgrimage Nr. 29 第十九番
. . Pilgrimages to Fudo Temples 不動明王巡礼
- Fudo Myo-O Junrei - Introduction . .
. Amulets and Talismans from Japan .
[ . BACK to WORLDKIGO . TOP . ]
[ . BACK to DARUMA MUSEUM TOP . ]
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Fukagawa Fudo Do (Fudoo Doo) 深川不動堂
The Fudo Hall in Fukagawa was the "Edo Branch" of the famous Fudo in Narita.
This temple is Nr. 12 in the Kanto Fudo Pilgrimage.
Fukagawa no O-Fudo san 深川のお不動さん
関東三十六不動霊場二十番札所 Nr. 20 of the pilgrimage
. Pilgrimage to 36 Fudo Temples in Kanto / Bando .
http://www.asahi-net.or.jp/~qr2m-skmt/f102.htm
source : facebook
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. Onegai Fudoo おねがい不動さま / お願い不動
Onegai Fudo Sama - Fudo to make a wish .
Built as a chokugan-ji on order of 嵯峨天皇 Saga Tenno (786 - 842) by Kobo Daishi.
. Chokuganji 勅願寺 Chokugan-Ji, "Imperial Temple" .
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Quote:
Stretching out in front of Monzen-Nakacho Station on the Tozai subway line is a long, bustling road. Along the way are the grounds where the temple Eidaiji once stood. The temple Naritasan Shinshoji in Chiba began lending a statue of the deity Fudo Myoo to Eidaiji in 1703, a practice it continued nearly every year.
Many people gathered to worship each time the statue was placed on display, and there were calls to make the display permanent. In the Meiji era (1868-1912) a replica of the Fudo Myoo statue was brought from Naritasan Shinshoji, and Fukagawa Fudodo was established on the grounds of Eidaiji to house it.
On the first, fifteenth, and twenty-eighth of every month, many people gather as dozens of food stalls are set up along the street leading to the temple. This street is lined on both sides with long-established shops selling such familiar products as tsukudani (food boiled down in soy sauce) and traditional sweets. This is a perfect place to get a taste of Shitamachi.
http://web-japan.org/tokyo/tips/sumida_tour/sumida_cont2.html
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Quote:
If visiting Fukagawa on an ordinary day, a stopover at Fukagawa Fudo temple near Exit 1 of Monzen Nakacho Station is well worth it. A branch of the great Narita Fudo in Chiba Prefecture, Fukagawa Fudo is housed in an Edo-period building moved from Chiba; it's not large, but is impressively decorated with carvings and handsome beams. You may enter the main hall when it is not used for services.
The Fudo temple first started renting a corner of Eitai-ji, an influential temple which held sway over most of southern Fukagawa and was closely affiliated with Tomioka Hachiman-gu since the 17th century. After the 1868 ordinance to separate the two religions, Eitai-ji suffered a rapid decline, while the Fudo temple flourished, riding on the patronage of Fudo temples by Kabuki actor Danjuro (Danjuuroo 団十郎).
By SUMIKO ENBUTSU
The Japan Times: Aug. 5, 2005
http://search.japantimes.co.jp/print/features/enviro2005/fe20050805se.htm
. Gofunai Nr. 68 - Eitaiji 永代寺 Eitai-Ji .
and Tomioka Sumo monuments
Jinmaku Kyuugoroo 陣幕久五郎 Jinmaku Kyugoro (1829 - 1903)
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Fukagawa osame no Fudo 収めの不動
Osame no fudo (year-end fairs) can be found all over town, but the one to watch for this Dec 28 is held at Fukagawa Fudo Temple in downtown Monzennakacho. Check out the souvenir shops that line the street leading to the temple, and try some traditional Japanese confectionery or the local specialty, fukagawa-meshi (steamed rice mixed with clams). With next year being the 300th anniversary of the temple, there痴 sure to be plenty going on.
1-17-13 Tomioka, Koto-ku. Tel: 03-3641-8287. Nearest stn: Monzen nakacho.
http://metropolis.japantoday.com/tokyofeaturestories/404/tokyofeaturestoriesinc.htm
............................... Osame-Fudo is a kigo for Winter.
http://worldkigo2005.blogspot.com/2005/01/saijiki-of-buddhist-events.html
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Amulets from Fukagawa Fudo 御守り
Blue Fudo
waraji わらじお守り straw sandal amulets
goma seihai 護摩聖灰 sacred ashes from a Goma fire ritual
The temple has fire rituals five times a day. The ashes are put in five envelops with different colors, for the Fudo of Five Colors (Goshiki). The envelops are hung up at the ceiling of the home to prevent fire.
. 江戸の五色不動明王 Goshiki Fudo of Edo .
source : www.omairibiyori.com
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Close by is Tomioka Hachimangu.
see below.
gankake kitsune 願掛けきつね fox to make a wish
The Fukagawa Shusse Inari shrine 深川出世稲荷
is in the compound of the temple.
After having received a flint for the New Year fire (kriibi 切り火 ) people came to this shrine.
They bought this white fox with the wish for a good career. You had to write your wish on a sheet of paper, roll it small and stick it inside the statue of the white fox, which was open at the bottom for this purpose.
Now other people could not read your wish and the statue was safely left at the shrine.
The priest from the tempel would come over and strike the flint two times over the newly offered fox, making a noise like "katsu katsu" (to win, to win).
Now the pilgrim was ready for the new year, with his emotions well in order to deal with the vicissitudes of life.
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Quote:
真言宗 智山派 深川不動堂
御本尊：大日大聖不動明王（秘仏）
（江戸の成田不動）成田山信仰が降盛となるのは江戸時代初期よりである。元禄頃になると江戸庶民一般、特に花柳界や魚河岸、木場、角力界に普及し、講社を組織して成田山へ登拝することが盛んになった。しかし当時の交通はやはり不便であったから、本山に詣って親しく明王を拝し、お護摩の炎に接したいとの切なる願いを抱いてはいてもその実現は困難であった。
そこでこれらの人々にも親しく明王の威徳に接して護摩の座に列してもらおうと本尊不動明王の御分霊を江戸の地に奉安したいという願望が各講中に起こるに至った。時に元禄十六年（１７０３）。総勢三百人の行列が成田から江戸まで一週間あまりをかけて御本尊を遷座、富岡八幡宮の別当・永代寺の境内にて成田不動の尊像を一時安置する成田山江戸出開帳が二ヶ月にわたって盛大に威行された。
一説に五代将軍徳川網吉の母・桂昌院が、名高い成田不動尊を江戸にいながらに参詣したいと、時の高僧・隆光に頼み込んで実現したとも伝えられている。
（成田不動堂の誕生）
明治元年（１８６８）三月二十八日の神仏分離の布告により、富岡八幡社内に留まることが許されなくなると、深川の信徒講社らが大本山に働き掛け、旧来出開帳をしてきた特縁の地である深川富岡八幡神社の別当・永代寺の中にある吉祥院聖天堂に移転する事となった。こうして翌年には御本尊は現在地に遷座せられたのである。明治十一年（１８７８）には「成田山御旅宿」の宿号を廃して「成田不動堂」と改称し、永代寺跡の現在地に堂宇を着工。明治十四年には深川不動尊を安置する本堂が完成した。
http://www.isbs.co.jp/hudou/hudou20.htm
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
WASHOKU : Fukagawa and Food
Fukagawameshi ふかがわめし/ 深川
Rice from Fukagawa
Fukagawa-don, a bowl of rice topped with a miso-based stew of clams (asari) and green onions
Matsuo Basho lived in Fukagawa, on the other bank of the River Sumida.
MORE - hokku about Fukagawa by
. Matsuo Basho 松尾芭蕉 - Archives of the WKD .
Fukagawa nezumi 深川鼠 （ふかがわねずみ） shades of GREY. GRAY and Haiku
.................................................................................
Fudo Myo-O for a good career !
. Shusse Fudoo 出世不動尊 at Fukagawa .
（長専院不動寺）
東京都江東区三好1-6-3
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
H A I K U
深川や舟も一組とし忘
Fukagawa ya fune mo hito-gumi toshiwasure
Fukagawa--
on a boat, too, a party
drinks away the year
Kobayashi Issa 一茶
Tr. David Lanoue
.................................................................................
深川や桃の中より汐干狩
Fukagawa ya momo no naka yori shiohigari
Fukagawa !
through the peach blossoms
people are gathering shells
Kobayashi Issa 一茶
shiohigari - gathering shells and small seafood at low tide.
Fukagawa had a great flatland tidal area where people could collect cheap seafood.
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Fukagawa Tomioka Hachimangu 富岡八幡宮
東京都江東区富岡 1-20-3
www.tomiokahachimangu.or.jp.
The shrine was founded in 1627 with reclamation of the shoal. The God Hachiman whom the shrine reveres was also a local Shinto deity of the Minamoto clan thus the shinto shrine received cordial protection by the Tokugawa shogunate. On other hand, the shrine was cordinal revered from the people of shitamachi, and familiar as "Hachiman of Fukagawa".
At the Meiji period, the shrine lost the cordial protection like Edo period, but was chosen as Tokyo Ten Shrines (東京十社, Tokyo Jissha) by the Meiji government though it was the one inferior to Hikawa Shrine and other major shrines in the status that the government had provided.
Tomioka Hachiman Shrine is also known as the birthplace of Kanjin-zumō (勧進相撲), founded in 1684 and origin of the current professional sumo.
... In 1900 (Meiji 33), the stone monument to commend successive yokozuna, the Yokozuna Stone (横綱力士碑, Yokozuna Rikishi-hi), was built by Jinmaku Kyūgorō, the 12th yokozuna. Now, the stone inscribed with the shikonas of all yokozuna until Hakuhō Shō, the 69th yokozuna, and "unrivaled rikishi" Raiden Tameemon. The shrine has many other stone muments related to sumo.
Thus, when a rikishi reaches the rank of yokozuna, a dedication in the form of dohyō-iri is done at the shrine.
© More in the WIKIPEDIA !
. Tookyoo juusha 東京十社 Jusha -
ten important shrines of Tokyo .
quote
Fukagawa's greatest shinto shrine is Tomioka Hachimangu. It was established in 1627 and is Tokyo's largest Hachiman Shrine. During the Edo period, sumo wrestlers tournaments were held here . . .
One of the prides of the shrine is its "ichi-no-miya" mikoshi, the biggest "mikoshi" in the Kanto region, weighing 4 tonnes.
Details are here :
source : www.wa-pedia.com
Mikoshi from Tomioka Hachimangu 富岡八幡宮 神輿
quote
Tomioka Hachiman Shrine
Before Tokugawa Ieyasu moved to Edo, the Hachiman shrine in this area was located a bit further to the east, in Sunamura. The tiny village of Sunamura is located on a patch of high ground in the midst of the marshes, about five kilometers east of Edo. It is one of the oldest settlements in the area, but remains fairly rural and isolated due to the surrounding marshes. After Ieyasu became Shogun,the government naturally found it necessary to build a much more elaborate shrine, to thank the war god for bringing victory to the Tokugawa family. Therefore the site was moved to its current location and a large group of elaborate buildings was constructed. The shrine now serves not only as a place of worship, but also as the social and commercial center of the whole Fukagawa neighborhood.
From the plaza next to the boat landing, a wide avenue leads into the center of the shrine grounds. The path is paved with huge flagstones, and passes through two additional torii gates as it approaches the main shrine building Many smaller buildings dedicated to lesser deities line the avenue. This collection of shrine buildings is one of the largest in Edo. Only the Kanda Myojin shrine is comparable in size.
At the far end, on a raised platform of earth surrounded by stone walls, is the Shrine building itself. This huge structure was built in the mid 1600s, after most of the other earthworks and structures in the area were complete. Tomioka Hachiman Shrine remains one of Edo's most important centers of worship. Although the warlike traditions of the middle ages are slowly fading in importance, the shrine to the War God remains very important, particularly to members of the samurai class.
Just to the east of Tomioka Hachiman Shrine, separated from the shrine grounds by a narrow drainage canal and a line of pine trees, is a long, broad, windowless building that is a popular destination for any sightseer in Edo. This is the Sanju-San Gendo (Thirty-Three Alcove Temple). Fukagawa Sanju-San Gendo is actually a full-scale replica of a much older temple of the same name, located in Kyoto. Both the site in Kyoto and the one here in Edo are famous for the archery tournaments that take place in the gardens outside the building.
Archery has always been one of the main martial arts practiced by samurai. From an early age, young members of the warrior class are taught the skills of swordfighting and archery, as well as equestrian skills. Even today, when war is unheard of and these skills are never used in battle, it is important for all samurai to demonstrate their ability in archery. The Sanju-San Gendo is a center of archery training, and there are almost always some people in the garden taking target practice. Several times a year, the temple is also the site of an archery endurance test, when top champions demonstrate their amazing ability to fire arrows in rapid succession for hours on end. In 1728, one 13-year-old boy set an amazing record that stands to this day. Beginning in the second hour after dawn (about 8 AM) he began shooting arrows without stop. He fired a total of 5,848 arrows without stopping to rest, and only stopped when the tournament was suspended for darkness. This amounts to an average of about one arrow every 5 seconds for an entire day. If that is not already incredible, the official record of the incident states that 5,319 arrows struck the target. Only 529 missed!
In the garden of the Sanju-San Gendo, the samurai in their fine silk outfits practice archery. In this setting, the art of archery seems almost like a sport, and indeed, that is what it has become. It is almost hard to believe that skill with a bow and arrow was once a matter of life and death. Today, it is more a hobby for the samurai class. Even women can be seen practicing to sharpen their aim.
source : Edomatsu
.................................................................................
kootsuu anzen 交通安全 sticker for safety in traffic
source : morikichi
.................................................................................
. kachimamori 勝守 / 勝ち守り to win a battle .
. Amulet for good fishing 釣行安全 .
.................................................................................
. Fukagawa Hachiman matsuri 深川八幡祭
Hachiman festival at Fukagawa, Tokyo .
Tomioka matsuri 富岡祭（とみおかまつり）Tomioka festival
kigo for early autumn
. Sumo 相撲 Sumo wrestling .
:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::
Kanto Pilgrimage Nr. 29 第十九番
. . Pilgrimages to Fudo Temples 不動明王巡礼
- Fudo Myo-O Junrei - Introduction . .
. Amulets and Talismans from Japan .
[ . BACK to WORLDKIGO . TOP . ]
[ . BACK to DARUMA MUSEUM TOP . ]
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