Takahata Fudo

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Takahata Fudo Temple 高幡不動尊
Takahatafudō

28 高幡山 明王院 金剛寺 Nr. 28 on the Buso Fudo Pilgrimage.
09 on the Kanto (Bando) Fudo Pilgrimage)


source :　jyohorecipe.com


The Takahata-san Myoo-in Kongo-ji Temple of the Shingon-shu Chizan-ha (Chizan division of Shingon Sect) Bekkaku Honzan (Extra-status Cathedral), is called Takahata Fudo-son Temple and counted among the Kanto region's 3 major temples dedicated to Fudo Myoo (Acala Vidyaraja). The temple contains a lot of cultural assets, some of which are designated as Important Cultural Assets.
In the hall of five-story pagoda there is Kobo Daishi (Kooboo Daishi) and 1000 Jizo Statues (sentai Jizoo 千躰地蔵).



- quote
Takahatafudoson Kongo-ji Temple
The official name of this temple is Shingon-shu Chisan-ha Bekkaku-honzan Takahata-san Myo'o-in Kongo-ji (Shingon Sect Chisan School Quasi-Head Temple, Mt. Takahata Myo'o-in Hall Kongo-ji Temple).
Eleven-hundred years ago, in the early part of Japan's Heian Period (794-1185), Jikaku Daishi Ennin, at the request of Emperor Seiwa, proclaimed this land a holy site, built Fudo-do Hall and dedicated it to the Buddhist deity called Fudo-myo'o in Japanese and better known as Acala in English.

In addition to hosting seasonal events such as the Hydrangea Festival, Chrysanthemum Festival and Autumm Leaves Festival, the temple also attracts visitors year-round for being the site of Bodai-ji Temple, which is dedicated to Hijikata Toshizo and his deceased descendants. Hijikata was a military leader who helped Japan modernize in the transition from feudalism known as the Meiji Restoration of 1868.
- source : www.tama-monorail.co.jp

- quote -
Takahata Fudō-dō 高幡不動堂 Takahata Fudo Hall

It is said that 高幡山明王院金剛寺 Takahata-zan Myōo-in Kongō-ji Temple
was founded during the Taihō era (701-704) or in the Nara period.
During the Edo period, this temple was counted as
one of 関東十一檀林 the 11 Kantō Buddhist seminaries
and was widely worshipped by the populace as the fire deity which prevents fires.
- source : Tokyo Metropolitan Museum -

- - - - - Major annual Festivals
The Mame-maki Festival (Setsubun) in February, where some celebrities and people born in the year of the same sign of the Chinese zodiac as the current year throw beans to chase away demons.
The Ajisai (Hydrangea) Festival, held from early June to early July, exhibits over 7,500 ajisai flowers blooming peacefully under the rainy-season skies.

The Chrysanthemum Festival (Kiku Matsuri), held from late October to middle November, displays more than 2,000 works of flower art by chrysanthemum loving artists from the Tama region.

http://www.tourism.metro.tokyo.jp/italian2/spot/hino1.html

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The Great Daruma Market
It is said that the origin of the temple traces back to the early Heian period when the Emperor Seiwa commanded to place a Fudo Myoo (Acala Vidyaraja) to protect the district of eastern Kanto. Samurai Generals worshiped it during Sengoku period in the Muromachi and later eras, and then it became widely worshiped in the commonalty as the guardian deity of fire defense in the Edo period.



A grand festival will be carried out on the 28th of January as the first Fudo fair (Hatsu Fudo) this year (the 28th of each month is fixed as a fair of Fudo). Various Dharma dolls in the Kanto area are sold at bustling outdoor stalls. 100,000 worshippers visit the fair and 150 stalls lined in the precinct of the temple on the day.
http://www.tourism.metro.tokyo.jp/english/topics/040129/2.html

................... 高幡不動のだるま市 Daruma market



関東の目無しだるまは、初めに片目を墨で書き入れ、願望成就のときに残りの目を入れます。達磨寺をはじめ各地の社寺で正月・縁日にだるま市が立つ。毎年大きくしていく慣わしがあります。　今回、４時間休暇を取って、東京都日野市の高幡不動のだるま市に行ってきました。１月２８日の初不動がだるま市です。だるまがごろごろ並んでいるのはいいものです。私は、はじめてだるま市に行き、はじめてだるまを買いました。張子のだるまで、身長２５ｃｍくらいのやつで、まあまあの大きさです。これから大きくしていこう。
http://www.geocities.jp/kuuu2004/takahata.html


Click for more Pictures


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The Main Homepage of the Temple in Japanese
..................... The Temple Compounds

This Fudo is also called the
"sweating Fudo", asekaki Fudo 汗かき不動.
During the Muromachi period, whenever there was a major fight in the country, this wooden statue would start sweating sacred sweat 霊汗. So it was widely revered by the warriours.
This Fudo was also a protector of fires for the town of Edo.



真言宗智山派別格本山、高幡山明王院金剛寺は古来関東三不動の一つに挙げられ高幡不動尊として親しまれている。その草創は古文書によれば大宝年間（701）以前とも或いは奈良時代行基菩薩の開基とも伝えられるが、今を去る1100年前、平安時代初期に慈覚大師円仁が、清和天皇の勅願によって当地を東関鎮護の霊場と定めて山中に不動堂を建立し、不動明王をご安置したのに始まる。のち建武2年（1335）8月4日夜の大風によって山中の堂宇が倒壊したので、時の住僧儀海上人が康永元年（1342）麓に移し建てたのが現在の不動堂で関東稀に見る古文化財である。続いて建てられた仁王門ともども重要文化財に指定されている。足利時代の高幡不動尊は「汗かき不動」と呼ばれて鎌倉公方をはじめとする戦国武将の尊祟をあつめ、江戸時代には関東十一檀林に数えられ、火防の不動尊として広く庶民の信仰をあつめた。当時門末三十六ケ寺を従え、関東地方屈指の大寺院であったが安永8年の業火により大日堂をはじめ大師堂、山門、客殿、僧坊等を一挙に焼失した。その後、歴代住持の営々たる努力により徐々に復興に向ったが殊に昭和50年代以降五重塔・大日堂・鐘楼・宝輪閣・大回廊・奥殿等の工事が相継ぎ往時を凌ぐ程の寺観を呈するようになった。



総重量1100キロを超える巨像で古来日本一と伝えられた重文丈六不動三尊は此の度千年ぶりの修復作業が完了し現在奥殿にご安置されている。
http://www.takahatafudoson.or.jp/index_sannai.html

- - - Talismans - Omamori 御守り　- sold at the Temple




- www.takahatafudoson.or.jp



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The Face of Fudo Myo-O 不動明王のお顔


Festival of 10000 Lights, Mantoo-E
万燈会


About the Star Festival Hoshi Matsuri 星まつりってなに？
高幡不動尊はじめ、寺社の行事リストなどで時折目にする星まつり。やけにメルヘンな響き。お不動様とミスマッチのような気さえしますが、日本でも昔から占星術は盛んでした。

星や太陽や月の動きなどで、個人の運命や社会の運勢を占っていたのです。特に北斗七星は寿命を司るものとして、北辰とも妙見とも呼ばれ、崇拝されてきました。占星術では、人の運命や運勢が生まれた星によって決まるとされ、節分などの季節の変わり目に運勢が変わるともいわれました。

このことから、真言宗では北斗七星の化身である妙見菩薩を供養し、厄除けと福を招くため法要を行ったのです。これが今も続く星まつりで、冬至や節分など、季節の変わり目に行われています。
http://www.tama-monorail.co.jp/newspaper/04.12.11/fudo/

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kai-un soba 開運そば Buckwheat Noodles for Good Luck

東京都日野市高幡149 Kaiun Soba Shop

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The Hydrangea Festival Ajisai Matsuri 紫陽花祭り

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source :　humsum.exblog.jp

Jizo Bosatsu　地蔵

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松杉や枯野の中の不動堂
matsu sugi ya kareno no naka no Fudōdō (Fudoo doo)

pines and cedars -
in the withered fields
the Hall of Fudo

. Masaoka Shiki at Takahata Fudo Hall .

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.......................................Further Reading

Festival of 10000 Lights, Mark Schumacher
http://www.onmarkproductions.com/html/ishidoro.shtml

Daruma Markets in Japan, Gabi Greve
Daruma Ichi - Daruma Markets in Japan


The Star Shrines and Star Festivals, Gabi Greve
Daruma Pilgrims in Japan: Star Shrines (Hoshi Jinja)

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The stone Fudo at the Japan Temple Nihon-Ji in Chiba starts sweating to make up for the sins of mankind.
日本寺 Nihon-Ji and more . . .
. asekaki Fudo 汗かき不動 / あせかき不動
sweating Fudo - Introduction .

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While we are at it, here is another sweating deity.

Asekaki Kannon 汗かき観音
岩間山　正法寺（岩間寺）Temple Shobo-Ji, Iwamadera



. Shoobooji 岩間山正法寺 Shobo-Ji .

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source :　facebook - Takatoshi Goto

Asekaki Amida　汗かき阿弥陀　sweating Amida

一向寺 銅造阿弥陀如来坐像


. Amida Nyorai 阿弥陀如来 .

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Asekaki Jizoo, the Sweating Jizo 汗かき地蔵
external LINK

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. 武相不動尊二十八所 - Busoo - Buso Pilgrims
Musashino and Sagami - 28 temples .

. 関東三十六不動霊場
Pilgrimages to 36 Fudo Temples in Kanto (Bando) .

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Juusanbutsu Juusanmairi

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meido 冥土 and yomi 黄泉 - see below.


Jusanbutsu, Juusanbutsu 十三仏
13 Protector Buddhas / 13 Buddhist Protector Deities
Thirteen Butsu 十三仏

- Quoting Mark Schumacher below :
The term "13 Buddhas" is misleading.
This group of 13 includes deities outside the Buddha sphere.


They protect the souls of those passed-away on the journey in the Nether World
and also living children as they grow up until the age of 13 (juusan).


©　www.taleofgenji.org

Pilgrimage in Kyoto

・ Fudo Myoo(Acalanatha Vidyaraja)
・ Shaka Nyorai (Shakyamuni Tathagata)
・ Monju Bosatsu (Manjusri Bodhisattva)
・ Fugen Bosatsu (Samantabhadra Bodhisattva)
・ Jizo Bosatsu (Ksitigarbha Bodhisattva)
・ Miroku Bosatsu (Maitreya Bodhisattva)
・ Yakushi Nyorai (Bhaisajyaguru Tathagata)
・ Kannon Bosatsu (Avalokitesvara Bodhisattva)
・ Seishi Bosatsu (Mahasthamaprapta Bodhisattva)
・ Amida Nyorai (Amithaba und Amitayus Tathagata)
・ Ashuku Nyorai (Aksobhya Tathagata)
・ Dainichi Nyorai (Mahavairocana Tathagata)
・ Kokuzo Bosatsu (Akasagarbha Bodhisattva)



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Thirteen Butsu 十三仏 (Jūsanbutsu, Jusanbutsu).
Often mistakenly translated as “Thirteen Buddha,” for the group includes five Buddha 仏, seven Bodhisattva 菩薩, and one Myō-ō 明王. These 13 Buddhist deities are important to the Shingon school of Japanese Esoteric Buddhism. The 13 are invoked at the 13 memorial services held for the dead. They are associated with the 10 Kings of Hell and judgment in the afterlife. The grouping appeared around the 14th century and was popularized in the 15th. The grouping is considered a purely Japanese convention.

- source : Mark Schumacher -

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- source : 仏像ワールド - facebook -

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observance kigo for late spring

Annual Temple Visit for Children
（juusanmairi 十三参り）
juusan moode 十三詣で
chie moode 知恵詣（ちえもうで）
"praying for wisdom", chie morai 知恵貰い（ちえもらい）



On the 13th day of the third lunar month, now on April 13.

During the Edo period, there was a custom to bring a child to a special temple every year after birth until it was 13 (juusan). There was a different deity at each temple to introduce the child to and these 13 deities corresponded to the 13 benevolent deities that would later help the soul of the deceased to make its way through the various courts and judgements of hell, to have a good lawyer in the netherworld, so to speak.

To visit a different temple each year soon was too much for the busy people of Meiji times, so they cut it down to two visits, one after the birth and the last at age thirteen. There would soon be temples where the statues of all 13 deities were assembled to facilitate the visit. Since the main deity for the 13th visit was Kokuuzoo Bosatsu, his statue had to be the biggest. At Kakuon-ji temple in Kamakura, there is a cave with the statues of all these 13 deities well worth visiting.


Read more on this interesting cutsom in my Daruma Story:

. Anzan ― Daruma, Birth and Childrearing


. OBSERVANCES – SPRING SAIJIKI .

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Shrine Kurotatsu jinja 毛谷黒龍神社
〒918-8003 福井県福井市毛矢3丁目8－1

十三まいり御守り amulet for the Jusanmairi
chie mairi 知恵まいり shrine visit to gain wisdom
With a zodiac animal for each year.




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13 Deities of the Shingon Sect

Fudô Myôô

Shaka Nyorai Monju Bosatsu Fugen Bosatsu Jizo Bosatsu Miroku Bosatsu Yakushi Nyorai Kannon Bosatsu Seishi Bosatsu Amida Nyorai Ashuku Nyorai Dainichi Nyorai Kokuzo Bosatsu

JUSAN BUTSU, the Thirteen Buddhas of the Shingon School, are often found represented together in painted images consisting of five Buddhas, seven Bodhisattvas and Fudô Myôô. All together they represent the chief deities of the Taizokai and Kongokai mandalas. In Shingon these thirteen Buddhas assist people during their life and continue to assist them after death to guide them into the realm of enlightenment.

The timeline, respectivley to the list above, of invocation by living Shingon followers for the deceased believer is as follows: seventh, fourteenth, twenty-first,twenty-eighth, thirty-fifth, forty-second, forty-ninth, one hundredth days and on the first year, third year, seventh-year, thirteenth year and thirty-third year memorials of a believer's death.
On each of the individual deities' pages you will see the image of the deity, to the right of which will be the deity's bija, or Sanskrit seed syllable, and the bija's Japanese and Sanskrit pronunciations.
© 1998 Shingon Buddhist International Institute
http://www.shingon.org/deities/jusanbutsu/jusanbutsu.html


The holy Mantram of each Deity
十三仏御真言 Juusanbutsu Go-Shingon
http://www.geisya.or.jp/~oterasan/okyou/jyuusan.htm


The special Properties of each Deity
十三仏の働き
http://www.geocities.jp/jyoryuzi3/jyusan2.htm



古園磨崖仏（十三仏）Koen Magaibutsu
There is a group of 13 statues, with Dainichi Nyorai in the middle (one of them is Fudo Myo-O:
. Stone Buddhas from Kunisaki 国東半島, Oita .

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Juusanbutsu on a Stone Stele, Yamauchi Town, Saga Prefecture
石造十三仏板碑　（町指定　石造建造物）



十三仏というのは鎌倉時代末期頃から近畿･北陸･中国地方において制作され、他の地域では限られた特定の範囲に流布されたといわれる、真言密教系の仏像であって死者の菩提を祈る際の本尊として選ばれた十三の仏である。　各尊はその忌日の本尊として、次のように定められている。

不動明王（初七日）釈迦如来（二七日）文殊菩薩（三七日）普賢菩薩（四七日）地蔵菩薩（五七日）弥勒菩薩（六七日）薬師如来（七七日）観世音菩薩（百ヶ日）勢至菩薩（一周忌）阿弥陀如来（三回忌）阿?如来（七回忌）大日如来（十三回忌）虚空蔵菩薩（三三回忌）
http://www.town.yamauchi.saga.jp/assets/assets_1.html



Stone Plate Monument of 13 Buddha Images in
Myokoji Temple (Myokoji Jusanbutsu　Itabi)



This is the granite plate monument 120cm tall, 28cm thick with a maximum width of 65cm.

The monument was created in the end of Muromachi Period and after, when two types of religion, belief in the land of Perfect Bliss (Gokuraku Jodo Shinko) and belief in guardian deity of children and ten governors to judge people's sin after death (Jizo Juo Shinko), were combined. The same types of plate are seen mainly around Mt. Ikoma chains in Kinki District.

The inscription that reads "the 3rd year of Koji Period (1557)" is a clue to read what the local community and the historic features of the city were like at that time. The same inscription is also seen on the stone monument "Thunder God "Stone (Raijinseki)" remaining in the same temple made by reusing the stone of the tombstone case.The Stone Plate Monument of 13 Buddha Images is introduced in the geographical description featuring Kawachi landmarks, "Kawachi Meisho Zue" edited in Edo Period.
.... www4.kcn.ne.jp/~sekibutu



13 Singular Statues for the Deities in Kawachi
十三の仏様が西を向いて並んでいます。左横にある石碑を見ると，昭和8年(1933年）地元の人によって建てられていることがわかります。

..... www.kita9.ed.jp/


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Hanging Scrolls with these Deities 十三仏図


Scroll for your home by Matsui San
十三仏(松井翔雲)

... www.rakuten.co.jp/kakejikuya/



source :　facebook

十三仏図大津絵, Ōtsu-e of Thirteen Buddhist Deities




From the Shikoku Pilgrimage, with Kobo Daishi
http://www.eitikai.co.jp/s6-yamato13butu.htm



Painted on Silk, Sumitomo Foundation
絹本著色遣迎二尊十王十仏図（けんごうにそんじゅうおうじゅうぶつず）
真言宗の古刹、感神院木山寺に伝わる本図は、鎌倉時代に制作されたと考えられる。描かれている十王十仏は平安貴族の間で広まった極楽往生信仰が発展していくなかで描かれるようになり、十仏はやがて十一仏、十二仏と数が増えていき、室町時代には、十三仏となって確立されるが、この十王十仏は十三仏信仰の原初的形態をとどめる仏画として貴重である。
http://www.sumitomo.or.jp/jp0208.htm





Otsu-E type Painting 大津絵　十三仏
. . . CLICK here for Photos !

Read my Story
: Otsu-E, Pictures from Otsu大津絵



A whole set to paint your very own !
【ぬり絵写仏「十三仏セット」】
. . . CLICK here for Photos !


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. tenugui 手ぬぐい　Small Towels . 　　

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Pilgrimage to the 13 Temples of these Deities

................................ Chichibu
Temple Nr. 1 with Fudo Myo-O

http://www.nenjudo.co.jp/page/junreireport4.html


Japanese Link with Pilgrimages to 13 Deities and 6 Jizo

http://www5d.biglobe.ne.jp/~kanahori/higasikouyawalk.htm



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. meido めいど the Netherworld .
- Introduction -

meido めいど【冥土 / 冥途】 the Netherworld, nether world
yomi 黄泉 "the yellow springs"
the world of the dead, the other world

The Japanese word "yomigaeru" よみがえる【蘇る / 甦る】has the meaning of "coming back from a visit to the Yellow Springs, yomi kara kaeru 黄泉（よみ）から帰る.


愚案ずるに冥土もかくや秋の暮
guanzuru ni meido mo kaku ya aki no kure

it seems to me that
beyond the grave is like this--
autumn evening
Tr. Addiss


in my humble view
the netherworld must be like this –
autumn evening
Tr. David Landis Barnhill

Written in 延宝8年作, Basho age 37

. Basho, Matsuo Basho 松尾芭蕉(1644 - 1694)



. Enma, Emma 閻魔天、閻魔王 the King of Hell



. yomi 黄泉 "the yellow springs" .
the Netherworld, nether world


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Okinawa

kigo for the New Year

. toshibi iwai 年日祝 (としびいわい)
birthday celebration at the New Year .

From the second to the 13th (or 16th) of the first lunar month, families come together on the day of the corresponding zodiac animal to celebrate the birthday of
people of the age of 13, 25, 49, 61, 73, 85 and 97.
(13 is the next year after a full circle of 12 zodiac years.)


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Thirteen Buddhas:
Tracing the Roots of the Thirteen Buddha Rites
Steven J Hutchins

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Die 13 Buddhas der Totenrituale (Juusanbutsu)

Siehe auch die 10 Höllenkönige.
Seit der Muromachi-Zeit weit verbreitete Glaubensform.
Nach dem Tode wurde die Seele im Verlauf von sieben mal sieben Tagen jeweils alle sieben Tage einer Gerichtssitzung in der Hölle unterworfen, danach wurde der Aufenthaltsort der Seele bestimmt. Später wurden allerdings noch drei Verhandlungen geführt, wie es in Sutra des Jizoo Bosatsu beschrieben steht. In der Edo-Zeit fügten die geschäftstüchtigen Tempel allerdings noch weitere drei hinzu, so daß heute 13 Höllenfürsten mit der Seele beschäftigt sind, zuletzt 33 Jahre nach dem Todestag. Bei jeder Höllen-Sitzung steht der Seele sozusagen ein Buddha als Verteidiger zur Seite, eben jeweils einer der 13 Buddhas.

Am 49. Tag (7 x 7) wird endgültig über den Verbleib der Seele beschieden, dabei spielt Yakushi Nyorai eine besondere Rolle. Am Vorabend dieses Tages werden 49 besonders große Reiskuchen (ein Shaku und seche Sun, entsprechend der Größe des Birushana) geopfert. Die meisten Seelen werden an diesem Tag für das Paradies freige~sprochen. Nicht ganz so gute Menschen kommen erst ab dem 3. Jahr nach dem Tode ins Paradies. Nur ganz wenige werden überhaupt nicht freigesprochen. Um diese Seelen für das Paradies zu retten, gehen die 13 Buddhas immer wieder in die Hölle, um mit den Höllenfürsten zu verhandeln. Spätestens 33 Jahre nach dem Tode kommt auch die Seele des schuldigsten Menschen dann ins Paradies.

Nach dem 33. Jahr hört die Existenz der Individual-Seele auf und sie wird nur noch insgesamt als Seele der Ahnen verehrt.

Früher wurde an jedem bedeutenden Todestag eine Bildrolle mit der entsprechenden Gottheit aufgehängt, heute ist dazu kaum noch Platz in den engen Wohnungen; daher gibt es jetzt eine Abbildung mit den 13 Buddhas, die man dem Toten unters Kopfkissen legt und dann auch zum Bon-Fest unter das Kopfkissen legen kann. Der Brauch, bei jedem Geburtstag eines Kindes den entsprechenden Buddha zu be~suchen und einen derartigen Tempel aufzusuchen (siehe juusan mairi), war in der Edo-Zeit noch weit verbreitet, schrumpfte aber inzwischen auf den Tempel~besuch am 13. Geburtstag zusammen. Es folgt eine Liste der Todestage, der entsprechenden Höllenfürsten und der ursprünglichen Buddha-Gestalten (honjibutsu).

Die 13 Höllenfürsten und die entsprechenden Buddhas

Erster 7. Tag Shinkoooo Fudoo Myoooo
Zweiter 7. Tag Shokoooo Shaka Nyorai
Dritter 7. Tag Sooteioo Monjuu Bosatsu
Vierter 7. Tag Gokanoo Fugen Bosatsu
Fünfter 7. Tag Enmaoo Jizoo Bosatsu
Sechster 7. Tag Henjoooo Miroku Bosatsu
Siebter 7. Tag Taizan Fukunoo Yakushi Nyorai
100ster Tag Byoodoooo Kannon Bosatsu
Erstes Jahr Zushioo Seishi Bosatsu
Drittes Jahr Godoo Tenrinoo Amida Nyorai
Siebtes Jahr Renjoooo Ashuku Nyorai
13. Jahr Hakkuoo Dainichi Nyorai
33. Jahr Jionoo Kokuuzoo Bosatsu.


.Buddhastatuen ... Who is Who 　　

Ein Wegweiser zur Ikonografie
von japanischen Buddhastatuen
Gabi Greve, 1994

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Ibaragi 茨城県 - 下八代町

byooninda 病人田 "the field of ill persons"
忌み地・忌み山
The place name 十三角田 is related to the concept of the Jusanbutsu at a funeral.
It was then changed to 忌田. It is a cursed field.
If someone tried to plough the field, he would get buried in the ground himself, or get ill of have some other kind of misfortune. So nobody used this field.
When during the hunger years after the War someone started ploughing the field, during a strom his home was hit by a mudslide and all were killed.


Fukushima 福島県 いわき市 Iwaki

At the temple 檀那寺 Dannadera if there is a funeral, a scroll with the Jusanbutsu is hung up and a box with the 六地蔵 Six Jizo is placed beside the dead.
Once a person refused to have the Six Jizo placed in the home. Soon after that the Six Jizo got wild and many people died in the village.

- source : Yokai database -

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. YELLOW and haiku .

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EMA <> Votive Tablets

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EMA,　絵馬 wooden votive tablets with Fudo

a growing collection

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Collection Daruma Museum

From the temple Oppo-Ji 乙宝寺 in Niigata

© More in the WIKIPEDIA !


Temple Oppoji, 猿供養寺、乙寺


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Kumano, Shingu, Shrine Hayatama Taisha
新宮市.熊野速玉大社

In the middle above the jewel it says

神聖不動 Sacred Things are Immovable

The headpriest 上野宮司 of the shrine choose this expression for the ema of the year of the rat, 2008.
He wants to stress that some things in life are immovable, unchangeable, like the love between parent and child ...
So this is not our Fudo Myo-O himself, but in his spirit!


© Nanki 　南紀乃風


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Ooyama Fudoo (Oama Fudo) 大山不動、神奈川県
AfuriーYama



Fudo　as a sword

http://www.oyamadera.jp/08.html

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From 延命山亀龍院, Kyoto, Temple Kiryu-In
kiryuuin


©　http://www.geisya.or.jp/ 亀龍院

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From Narita Fudo Temple
成田山


..... allabout.co.jp

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- shared by Bradfort, facebook -

Saga Narita San　佐賀成田山 龍王院 Ryu-O In
佐賀県三養基郡上峰町堤１９０３

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

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

. 九州88ヶ所108霊場 Kyushu - 88 and 108 Henro temples .
四国八十八箇所 88 Shikoku Henro Temples, Fukuoka

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source : yuichi on facebook


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Ema with Kannon, Fudoo and Bishamonten
Kawakamison, Yamaguchi Pref.
This is a special cultural property from the year 1798.



このたび、神崎道信氏（相原）所蔵の雲谷派の絵馬(千手観音･不動明王･里沙門天図）一面が村指定文化財に指定されました。村内での文化財の指定は、平成11年年12月以来で、個人蔵の指定は今回が初めてとなります。今回の指定については、山口大学教育学部の菊屋吉生助教授に調査を依頼しました。菊屋助教授の調査によると今回の絵馬は、平成11年12月に付文化財に指定した実相寺の絵馬と同様に、寛永10年（1798年）に製作されたもので、落款と花押から製作者も同じく雲谷等潤となっています。

また、この絵馬には川上郷遠谷村と記してあり、十番山川三宝戸寺の記述とその和歌が付されている点など、実相寺絵馬と全く同じ形式になっており、筆跡も同様であると断定できる点などから、この絵馬は雲谷等潤によって、実相寺の絵馬と同時期に一連の作として製作されたものとみられると、菊屋助教授は結論付けておられます。図様もきわめて素朴なものであり、墨線主体で描かれながら衣や火炎などの部分に朱が、また同様に衣や装身具、蓮弁などに若干の胡粉が施されています。
今後、今回指定された文化財を含め、村内にある数々の貴重な文化財を永く後世に保存･継承していくことが一層重要となってきます。
http://www.joho-yamaguchi.or.jp/


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Fudo Amulets

I have one of these on my working table ...




Check this LINK for a lot more amulets !

©　www.buddhist-artwork.com / Mark Schumacher






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. Join ！　Fudo Myo-O on facebook .


. EMA 絵馬 Daruma Votive Tablets and Prayer Boards 　


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Shugendo / Mountain Ascets

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Shugendoo,
The Mountain Ascets Way of Life



修験道、山伏の生き方

Curtesy to Shugendo, by Sylvain Guintard
http://www.shugendo.fr/main.html
Check this link for photos.

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Shugendô is knowledge obtained on the path (dô), resulting from ascetic practices (shu) of divine natural powers (gen).

Shugendô is all of the practices and rules which are advisable to follow to reach this result, and the shugenjas are followers of this Japanese ancestral religion. They are more commonly called: Yamabushi, "those which sleep in the mountain", because it is indeed generally in the mountains that they practise, that they withdraw to during the time of retirement, in pilgrimage and that they travel "wandering" through the country like the hermit Indian ascetic Milarepa.

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Throughout his secular or spiritual life, the lay or religious yamabushi receives initiations which are some times comparable with true sacraments of Kings.

Initiation (Kanjo) is a ceremony of first importance in Japanese Tantric Buddhism which crowns the kings of the Law; perhaps less so for shugendô, which comprises a lesser number than Shingon and Tendai schools. The Master Zémui (Cubhakarashimba), Indian Master of the Chinese Master of the monk Kukai, expresses himself thus in his Great Comment: "If initiations are not received, one cannot include/understand the authentic words (mantra), the seals of hands (mudra).
For example, just as for the kings reigning in countries of this world, one gives to the heir the initiation so as to ensure the line... to ensure proper understanding and prevent confusion of the Buddhas teaching, one pours on their head the nectar of the water of the Law of the 5 oceans. It is a means of salvation and it is venerated by the many Saints (Bodhisattva) because those who receive it do not continue in the cycle of samsara.


The Pilgrimages in the Mountain
(Mine-iri or Nyuubu Shugyoo), "Entry in the mountain" or "the Asceticism of the entry into the world of the Buddhas.”

It is for the shugenja, the major exercise that all yamabushi must make, throughout their life. It is through this practice that he receives the teaching of his Masters and instructors. Every year at least, he must renew his energy in the natural mandala. In the Middle Ages, the yamabushi more than today, profited from a pilgrimage per season, with different objectives each time. This differed according to the school : the Tôzan school preferred to carry out the course North towards the South, whereas those of the Honzan school preferred the more difficult course, because of steeper climbs, of the South to North. For all the temples of Shugen from Kyoto and Nara, the mountains sacred for the pilgrimages is the chain of the Omine mounts; but each school could have its own mountains, like the Mt. Aso and Hiko for Shugen Hiko and of Kunisaki in the island of Kyushu; the Mt. Fuji for Sonshan Shugen, and Mts of Dewa Sazan for the school of Haguro.
Each center had its mountain-mandala.

Even a temple affiliated to a ‘mother temple’ could also have a training mountain like Makihata zan for the yamabushi of Nigata or Kojima shugen zan for those of the town of Okayama which also attached all to Shogoin. One of the biggest centers, still in activity, is located in the Natural reserve of Mts of Omine in the peninsula of Kii (Peninsula of the Country of the Trees). With the mount Sanjo, the Mecca of shugendô, where a monastery has risen up, in full mountains, isolated far from all, where the Zao-gongen Buddha appeared to En no Gyooja , the chain of the Omine Mountains offers one initiatory pilgrimages punctuated by powerful tests over several days, during which the shugenja walks in the mountains more than 12 hours per day.

A hierarchy exists between Shugenjas which receives different names according to the number of pilgrimages that they have achieved, because the number generates experiences and knowledge. Those which are with their first pilgrimage, the neophytes are named: Shinkyaku; they cannot still wear Yui-gesa with pompoms of the confirmed yamabushi, and those which have experience already with the pilgrimage in the Omine mounts should not in any case speak of the tests that they have had to undergo. They themselves, on the Rock of Hanging, swear to never speak about it if they do not have permission to do so from the Superiors of the Order. Shinkyaku must remain in the total ignorance of what they will have to undergo in the real test!





The Costume of Yamabushi

"To put on the clothing of Yamabushi, is to put on the personality of the Fudo Buddha" something always practiced by the shugenjas. It is a tradition, very practical in the mountains which has not changed for more than 1000 years. Traditional clothing may be seen as uncomfortable by the majority of the foreign neophytes, at the beginning, the costume appears as a true Master who teaches us important things in mountain.

The clothing of the yamabushi is a true Master-Teacher for the shugenjas.
To incorporate all its symbolism, the yamabushi have a meditation on the symbolism of each part when they get dressed. A yamabushi does these as he dresses in less than 10 minutes in the mountains. We will now list the principal articles which constitute the dress of yamabushi at the time of the pilgrimages in mountain, in group or isolated.

Tokin: Small Hat
Hangai or Ayai-kasa: Large Hat
Suzukake and hakama: Shirt and Pants
Yui-gesa (or Foudo-kesa, Bonten-kesa or Machikon-kesa):
Hirataka-nenju: Rosary
Hôragai: Conch Trumpet (horagai)
Shakujô: Staff or wand (shakujoo)
Oi or enkyu: portable wooden trunk
Kata-bako: Prayer books in a box
Kongo-zue: Walking Stick
Hisshiki: Goatskin protector for the backside and seat
Kyahan and Tekko: Leggins
Hioogi: Fan of wooden plates
Shiba-uchi (Hôken, hooken): Ritual Sword of Fudoo Myoo-Oo
Hachi-nawa or Kainô (kainoo): Ropes for Mountain Climbing
Yatsume-waraji: Straw sandals in straw with 8 eyelets


One of the best ways to introduce Shugendo is to focus on mountains austerities, which are the most important rituals in Shugendo! According to the doctrine of Shugendo, the object of mountain austerities is to become a Buddha in one's human body. In others words, the purpose of mountain austerities is to transform a profane man into a "sacred man" by mystic training at sacred mountain. "Wandering in mountains can be an ascetic practice..." said the ascetic of India, Jishun Milarépa; one of the master of Kagyu school of Tibetan Buddhism.


The shugendo rituals are made up of 7 elements:
Rituals for the purpose to achieving identification with the object of worship: rituals during mountain pilgrimage, consecration, the demonstration of magical powers, and rites for the angry Buddha Fudo Myo .

Rituals for the purpose of communication with the object of worship: Chanting sutra, festivals for the deities.

Rituals as means of achieving identification with the object of worship: Divination, obtaining oracles through mediums, prayers of possession, "goma" fire ceremonies, rites for deities, benediction and incantations, exorcism.

Rituals to achieve the power to manipulate these deities: Prayers of possession, "goma" fire ceremonies, benediction and incantation, exorcism, charms and spells.

Rituals to receive oracles: Divination, oracles through mediums, and prayers of possession.

Rituals of prayers: Service for the sun, moon, stars and small shrines, "goma" fire ceremonies for averting misfortune, rites for various deities.

Rituals of exorcism or removing evil influences: "kaji-kito", incantations, removing a possessing spirit, "defeating" spirits, charms and spells.



Physical Experience

The intense experiences that the Yamabushi have experienced during the course of the days constitute at the same time the means and the purpose of the practice. Only by putting their lives at risk do they get to purify themselves of all the blemishes that are inherent in the human condition. Through suffering of the body, similar to small deaths, the Yamabushi become conscious of their spiritual dimension.
Grounding themselves with the Deities, the Buddha and the Universe. The Yamabushi claim that
“To hear and understand the Buddha’s sermon you have to listen to the whisper of the wind at the top of the mountain”.
http://www.shugendo.fr/main.html



The Very Special Dead

In 1960, the historian Ando Kosei revealed the presence of 18 mummies in the Buddhist temples of the area dating from the 14th to 19th centuries. The press seized the news and these mummies were the subject of medical examinations by professional examiners and professors of various universities. The event generated a lot of attention at the time, because the press proposed the idea that these were ideal actions by buddhist monks: Men, who in principle, spend their life practicing to be free from any attachment, letting grow within them the realization that the world and life are illusory... Their bodies, which are then abandoned after the course of multiple reincarnations, are no longer vessels from which they strive to be released...this is the belief of the Buddhist neophytes.

Read more about it here:
http://www.shugendo.fr/main.html


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Also, read my story about the Living Mummies in Northern Japan
Sokushinbutsu, Sokushin Joobutsu 即身仏
Sokushinbutsu



. San hikoyama 三彦山 three famous HIKO mountains .
all of them ancient centers of the mountain ascetics.



. Legends about Japanese Saints
修験者 shugenja - 山伏 yamabushi .

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........................ H A I K U


kigo for all summer

mineiri, mine-iri 峰入 (みねいり) "entry in the mountain"
jun no mine-iri 順の峰入（じゅんのみねいり）
"entry in the mountain" in prescribed order
gyaku no mine-iri 逆の峰入（ぎゃくのみねいり）
"entry in the mountain" in reverse order
(This is even more difficult and not allowed to many.)

mine is actually the peak or peaks which the ascets have to climb during this practise.



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峰入は宮も草鞋(わらぢ)の旅路かな
mine-iri wa miya mo waraji mo tabiji kana

"entering the mountain"
travelling from a shrine
with staw sandals

Nishiyama Soin 西山宗因 (1605 - 1682)


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- - - - - Matsuo Basho - - - - -

月待や梅かたげ行く小山伏
tsukimachi ya ume katageyuku koyamabushi

moonrise gathering--
carrying a plum branch,
a novice mountain ascetic
Tr. Barnhill

Written in the first lunar month, 1691 元禄4年1月.
At a haikai moon-waiting meeting with Ichibei 卓袋. tsukimachi occured on the 8th lunar month, on days 13, 17 and 23.
Maybe a young yamabushi had been invited to join the eating, drinking and poetry writing.


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山伏を切ってかけたる関の前
yamabushi o kitte kaketaru seki no mae

The mountain pilgrim
so they had his head struck off
and shown at the barrier
Tr. Earl Miner and Hiroko Odagin

from the kazen, "If Fine while Still Green"
(Aokute mo no maki, 1693): (stanza 25)


More
Shugendo Haiku about the Mountain Geta Sandals


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


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. Mountain (yama) and kigo for all seasons


. Hiwatari matsuri 高尾山の火渡り祭
fire-walking ritual at Mt. Takao 　


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