Niutsuhime

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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

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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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- #Niutsuhime #koyasan -
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Daihoorinkaku

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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

Meguro Fudo Temple

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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 .

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- 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 .

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. 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 .


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- 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

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Hiroshige, 100 Views from Edo
25. The Original Mt. Fuji in Meguro



100 Views from Edo, all prints by Hiroshige


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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

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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

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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 .

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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 .

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- - - - - 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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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


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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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Fukagawa Fudo and Tomioka

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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

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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


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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

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kootsuu anzen 交通安全　sticker for safety in traffic






source :　morikichi

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. kachimamori 勝守 / 勝ち守り to win a battle .



. Amulet for good fishing 釣行安全 .

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. 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 .　


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Kyoto National Museum

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Kyoto National Museum



Standing Fudo Myoo (Mokuchô Fudô Myôô Zô).
Kamakura Period.

Kyoto National Museum. Kyoto, Japan, 2005.

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- quote
Actually, there are many different kinds of Buddhist paintings all over the world. Here we will talk about some of the mystical deities worshipped by the Esoteric sects (Japanese, mikkyo) of Buddhism in Japan. Some of the deities worshipped in Esoteric Buddhism are the myoo or "Radiant Wisdom Kings," who have fierce, angry-looking expressions. Here is one of them:


(Kyoto National Museum)

A myoo's job is to remind people to follow the proper Buddhist path in life. You and I tend to be pretty lazy if we are not reminded, don't we? Myoo are purposely given frightening faces in order to warn us to be good.

Most of the myoo worshipped in Japan originally came from India, where Buddhism started. Japanese Buddhism has many sects, but the Esoteric sects are especially interested in mystical chants and ceremonies. Esoteric Buddhism began in India and was transmitted to China before finally bring brought over across the sea to Japan. The man who is credited for bringing Esoteric Buddhism to Japan was a priest named Kukai.

Lets look more closely at a painting used in Esoteric Buddhism.


(Anrakuju-ji Temple)　孔雀明王 Kujaku Myo-O

Can you see that the deity is riding on the back of a peacock?
Though it may not look like it, this deity is also a myoo. Though all the other myoo have scary faces, this myoo alone has a kind face. This is actually a female myoo, a Radiant Wisdom Queen, known as the Peacock Myoo. Why do you think she rides on a peacock? For the answer to this question, lets go back to ancient India.

You probably know that India has many kinds of poisonous snakes, such as the cobra, who can harm or even kill people if they bite. For this reason, most people are scared of poisonous snakes. This was true in ancient India and is still true today. One way to protect yourself from poisonous snakes is to train them to obey you with a flute, like the snake trainers in India. However, another way to protect yourself is to worship creatures that can get rid of snakes. The peacock is one such bird. According to ancient Indian legend, when a peacock comes face-to-face with a snake, it purposely pretends to be scared and lets the snake wrap itself around its body. Then just as the snake is about to attack, it spreads out its wings and feathers with great force and sends the snake flying!

The image of the elegant peacock driving off a poisonous snake, like a beautiful woman driving off an evil beast, made a big impression on people. In time, they began to think that this bird had godlike powers, and the peacock's image crystallized into that of to that of a Buddhist deity. This is the Peacock Myoo.

The peacock is facing forward. Its face is a little amusing, don't you think? In the background are golden feathers that look like fish scales. These are meant to represent the peacock's tail feathers spread out behind him.

The myoo sitting on the peacock's back has four arms. The reason for this is that deities with more arms were considered to have more mystical powers. In her hands, she holds a lotus flower, a peacock feather, a fruit that looks like a lemon, called a bija-puraka, and a pomegranate-like fruit. Each of these objects has some kind of spiritual significance. The lotus flower in one of the right hands represents the deity's benevolence and kindness. The bija-puraka in the other right hand is a special fruit that cures the sickness of anyone who eats it. One of the left hands holds a pomegranate-like fruit thought to drive off evil spirits. The other left hand holds a peacock feather, with the power to prevent disasters. These objects represent the mystical capabilities of the Peacock Myoo.

Esoteric Buddhist paintings are painted in vivid colors. The artists tried to express respect for the Buddhas and their magical powers by carefully painting them with dignified accessories and decorations. The clothing on this Peacock Myoo was painted with luxurious materials. For example, the folds in the cloth are painted in real gold, and the pattern on the cloth is painted in real silver. The silver paint has tarnished to a blackish color over time, but when it was first painted, the whole painting glittered with gold and silver!

This painting was made in the 13th century, during Japan's Kamakura period (1185-133). This painting could be used to pray for many things: the prevention of natural disasters or fires, rain, a bountiful rice harvest, the successful delivery of a new baby--for anything, really.

These days there are many natural disasters such as volcanoes and earthquakes. In the old days, we probably would have tried to prevent such disasters by worshipping this Peacock Myoo.
- source : Takeo Izumi, KNM

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Buy Fudo Online

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Where to Buy Fudo Myo-O Online

. Buy Fudo Acala Online 不動明王 .

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Artmemory.com



Fudo Myoo (Acalanatha)

291 mm hight, 128 mm width, 87 mm depth
size 5.0
color painting of wood

by art memory com, France


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Buddhamuseum.com



Edo, Circa: 18th-19th century
H 12" (30.5cm.), W 6" (15cm.), D 3.5" (9cm.)

The name Fudo Myoo means motionless, or unshakable like that of a mountain. It is a Japanese name for the Buddha Acala. In Sanskrit his name means Conqueror of Three Poisons (three passions: love, hatred and ignorance). He is a wrathful aspect of Vairocana, one of the Five Great Kings of Light. As depicted here, he is seated in royal ease, holding a vajra-hilt sword in his right and a rope in his left, together they symbolize the cutting through of men's ignorance and lead them enlightenment.

When comparing to other meticulously gilt and carved wood Buddha of Japan, this statue of Fudo Myoo may appear to be overly simplistic from a novice perspective. In fact, this is a rare example of the brilliant Japanese carving style known as "ITTOBORI". An one bladed technique carved in facets on wood, which emphasize the essence of creative intuition, and avoid overworking the materials. Such approach is evident in this extraordinary carving of Fudo Myoo seated atop a rock with a raging flame adora.
The ittobori technique has succeeded in rendering an awe inspiring feat of naturalism. It defy emulation on both material and spiritual planes, and well suited for a Fudo Myoo Buddha statue.

610 Humboldt Street - Richmond, CA 94805, USA
http://www.buddhamuseum.com/about-buddha-museum.html


Bronze Angry Buddha Fudo Myoo
19th Century Japanese Fudo Myoo Buddha
Fudo Myoo Zushi
Fudo Myoo Acala Buddha
- - - - and many more
- more statues by buddhamuseum com -


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Osame no Daishi

nnnnnnnnnnnn TOP nnnnnnnnnnnnn

終大師 Shimai Daishi, Osame no Daishi
the Last Daishi Ceremony of the Year

December 21
The 21st is the Memorial Day for Kobo Daishi, celebrated every month. But the ones in January (Hatsu Daishi) and December are most famous.

Maybe the most famous of these fairs cum ceremonies is held at the temple Toji (Too-Ji 東寺) in Kyoto.　Since 1244, when Kukai took residence in the Mieido Hall, a market was held there on each 21 of the month.


http://www.touji-ennichi.com/


Kawasaki (near Tokyo) also has a famous fair. 川崎大師
Here is a quote:

"Osame no" are end-of-year fairs typically set in the grounds of a temple, and for lovers of bric-a-brac and collectables they may just represent an opportunity to acquire an item of rare antiquity or singular beauty. No matter how experienced, every prospector needs a bit of good fortune, hence the numbers who attend the fair at Nishiarai Daishi. Among Japanese Buddhists, this temple is recognised as the place to acquire spiritual protection against evil – including dodgy traders, one presumes.

Lucky charms can be burned for good luck in the future, and it's a great time to pick up authentic paraphernalia such as Dharma dolls (Daruma dolls) and battledores (decorated wooden rackets).
http://www.asiaandaway.com/travel_events/japan/kawasaki/osame-no-daishi_515

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2005年１２月の弘法市は年間最大のイベント！終い弘法！



とても冷え込み、この日から大雪に見舞われた地域もありました。
少し人出が心配されましたが、とても多くの方々におこしいただき、大盛況となった、年の瀬の弘法市でした。
http://www.touji-ennichi.com/

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終い弘法



天福元年(1233)に仏師康勝の弘法大師像が造像されたことをきっかけに、延応二年(1240)からは大師のご住房であった御影堂においても御影供法要が執り行われるようになりました。これが現在の「弘法市」のルーツにあたります。またこの頃になると、毎日､朝昼夕の3回、お大師さんに礼拝する3時勤行が行われるようになりました。つまり、延応2年に御影堂での御影供が行われるようになって以降、東寺における大師信仰というものが確立していくわけです。

今日では、毎月21日の「弘法市」には、境内に所狭しと、骨董屋、古着屋、植木屋などさまざまな市がたちます。種々雑多な露店が軒を連ね、大勢の人々が集う様子は、まるで境内全体が曼茶羅になったかのようです。特に1月の「初弘法」、12月の「終い弘法」は千件以上の露店と数十万のお参りで賑わいます。

ところで、一般に神社の祭日や寺院の縁日の市は古い起源もっていますが、「弘法市」の縁日がいつ頃始まったかについてのはっきりとした記録は残っていません。ただ、天狗草紙絵巻の中に､東寺南大門で物を売る商人の図が見受けられたり､東寺百合文書には、応永10年(1403)、足利義満の時代に南大門に一服一銭の茶店があったことが記されています。これによって鎌倉中期から室町時代にかけて、境内の特定の地域で商行為が行なわれていたことがわかります。
http://www.kyoto-web.com/top/saiji/december/02.html

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This day is also celebrated in many Kobo Daishi Temples in America, for exaple at the Northern California Koyasan Temple.

http://www.koyasan.org/nckoyasan/

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.................................... HAIKU

Kigo for Mid-Winter

shimai Daishi 終い大師
osame no Daish, osame Daishi 納めの大師
hate no Daishi 果ての大師
shimai Kooboo (shimai Kobo) 終弘法

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

Koya San in Wakayama 高野山

Osame-Fudo, osame fudoo 納不動

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Please send your contributions to Gabi Greve
http://groups.yahoo.com/group/Darumasan-Japan/

Alphabetical Index of the Daruma Museum

World Kigo Database