2024/03/26

Welcome to Paradise !

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Welcome to Gokuraku 極楽 the Buddhist Paradise !

I will try and introduce information about the life of Shakyamuni Buddha
and a glossary of terms, many of them are kigo for Japanese haiku.

Paradise, Heaven 極楽 gokuraku and Hell 地獄  jigoku

ano yo あの世 the other world
haraiso はらいそ paradise (paraiso)
higan 彼岸 the other shore
joodo 浄土 Jodo Paradise of Amida
ka no yo かの世 the other world
. meido 冥土 冥途 the other world / yomi 黄泉 "the yellow springs" .
paradaisu パラダイス paradise, Paradies
raise 来世 afterlife, the world to come
rakuen 楽園 paradise, earthly paradise
shigo no sekai 死後の世界 the world after death
takai 他界 to die, to pass into the other world
tengoku 天国 heaven
tenjoo 天上 Tenjo, "up there", heaven

. toogen 桃源 Shangri-La シャングリラ, Arcadia, Eden - Toogenkyoo 桃源郷 fairyland, .
桃源郷 lit. Peach Blossom Valley

. raigoo, raigō 来迎 Raigo, the soul on the way to paradise .
"Decent of Amida Buddha", "Amida Coming over the Mountain"
- raigoozuu 来迎図 Raigozu, illustrations of the way to paradise


. Tokoyo no Kuni 常世国, 常世の国 The Eternal Land (of Shintoism) .
yomi 黄泉 the yellow springs, die Gelben Quellen
yuutopia ユートピア Utopia


And in the limbo toward the other world here are a lot of vengeful spirits, monsters and goblins.

. jigoku 地獄 Buddhist hell - Introduction .
naraku ならく / 奈落 hell, hades

. Pilgrimages in Japan - Introduction .


. - - - Glossary of Terms - - - . - not yet in the ABC index.

. Introducing Buddha Statues .

. Introducing Buddhist Temples 寺 .

. Famous Buddhist Priests - ABC-List .


Gabi Greve
GokuRakuAn 極楽庵, Japan


. Gokuraku Joodoo 極楽浄土 Gokuraku Jodo, Paradise in the West of Amida Nyorai .



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- - - - - ABC - Table of Contents - - - - -

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- FFF - / - GGG - / - HHH - / - I I I - / - JJJ -

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. Reference, LINKS - General Information .


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. Join the Jizo Bosatsu Gallery - Facebook .




. Join the Kannon Bosatsu Gallery on facebook .





. Join the Onipedia Demons on facebook .


under construction - please come back!
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2024/02/10

General Information

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General Information and Reference


- - - - - - - - - - Latest Additions - - -

. Darumapedia - Temples and Gokuraku .

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A Tourist Guidebook to Paradise  
GokuRaku no Kankoo Annai 極楽の観光案内 by 西村公朝 Nishimura Kocho

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- - - - - - - - - - External LINKS - - -


Buddhism in Japan - Buddha Statues - an extensive guide

A-TO-Z PHOTO DICTIONARY
source : Mark Schumacher


Buddhist Art News - Japan
News on Buddhist art, architecture, archaeology, music, dance, and academia.
- source : buddhistartnews.wordpress.com



地獄と極楽がわかる本 - to understand hell and heaven
source : futabasha.co.jp

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A Cultural History of Japanese Buddhism
William E. Deal, Brian Ruppert




- quote -
Review by Jonathan Ciliberto
Intended for “upper-level undergraduate and graduate students as well as scholars,” A Cultural History of Japanese Buddhism fills a gap by presenting largely recent work of Japanese and Western scholars on Japanese Buddhism. The authors consider prior books on Buddhist cultural history as largely from Indian and Tibetan viewpoints. The particular presumptions, intellectual models, or even prejudices of such positions (e.g., to view Japanese Buddhism as a distant reflection, or a corruption, of a continental original) are seen as obstacles to an accurate history of Buddhism’s influence and interaction with Japan.

The great value of the book is to direct readers to approaches and theories perhaps overlooked by more general histories of Buddhism. Each chapter includes its own bibliography and notes, making the book useful for study of narrow sections of Japan’s history.

Published in 2015, many summaries of and citations to recent scholarship are incorporated. Although a relatively short volume (~200 pages, absent notes and biolographies), it includes a great deal of purely historical information surrounded by “cultural history,” covering Japan from protohistory to the present. The book includes a character glossary.

Some themes that run through the book are: that Buddhism in Japan was not a monolithic “ism,” and that individual sects were not exclusive of one another but rather interacted in practice and doctrine; the complex interaction of indigenous religion with Buddhism; Buddhist lineages in Japan as the agents of cultural influence (e.g., “lineages had already begun to pursue the possibility of an ultimate deity”).

Many chapters include subsections on women and gender in Japanese Buddhism, including a fascinating section on the link between literary salons “established in women’s circles” and often held within monasteries and creating an environment for “the evolving and intimate connection between monastic Buddhists and their lay supporters” (102-4). More generally, these sections illustrate the important influence of women on Japanese Buddhism throughout its history. The book also devotes substantial attention to religion in Japan in the modern period, a much-needed resource.

One instance of a simplification of Japanese history that the authors seek to correct is the view that Shinto and Buddhism remained largely separate strands. While the doctrine of honji-suijaku is relatively well-known, the book reveals in greater depth the complex interplay between the two religions by reference to the writings of recent (and less-recent) scholars.

Another attempt to reveal subtlety beyond a stock scholarly view concerns (in the Heian period) the “limitations of the ‘rhetoric of decadence’ [that] some scholars attribute to ‘old’ Buddhism”. The authors offer Minamoto no Tamenori’s (d. 1101) Sanbo’e as an attempt “to incorporate other parts of the populace” beyond the aristocracy. This undercuts the claim that “practitioners of the ‘old’ Buddhism were completely unconcerned with those outside their walls” as a cause of the emergence of “religious heroes” (like Kukai and Nichiren) (88-90). (That said, the ongoing theme of Japanese Buddhists, unsatisfied with the quality of teaching in Japan, who sought original texts and more authoritative teachers in China, does support the basis of a kind of “decadent” Buddhism.)

It is important to have a sense of what “cultural history” is, or what it intends to do, before considering the authors’ approach to a history Japanese Buddhism. Given that cultural history includes an extremely wide set of approaches, determining the present authors’ use of it as a method is largely about picking out strands from the mass of possibilities. (One author refers to “the notorious difficulty of organizing the disorderly profusion of intradisciplinary, cross-disciplinary, and varying national-intellectual meanings and understandings of the “culture concept” into anything resembling consensual form” [Geoffrey Eley, “What Is Cultural History?”, New German Critique, No. 65, Cultural History/Cultural Studies, Spring – Summer, 1995, pp. 19-36].)

While the authors don’t set out their approach, generally in the present volume they tend to consider Buddhism in Japan less in terms of its religious or spiritual character or content and more as a generator of social and political forms. Or, rather, it is unspoken that religion was the driving force in developing myriad cultural effects in Japan, but the book doesn’t linger on religion itself, as it does on these effects.

It is unclear whether this approach is based on the position described by the scholar of medieval Japanese Buddhism Bernard Faure when he refers to an “absolute standpoint” as a “contradiction in terms” (Faure, Visions of Power (2000), 9). (Faure is frequently cited in A Cultural History of Japanese Buddhism.) That is: there are no “religious” standpoints motivating individuals, in terms of absolute or ideal concepts, or at least that taking direction from such standpoints is delusional.

Faure’s view (following from Le Goff) is that “literary and artistic works of art (and, in the case of religion, ritual practice) do no represent any eternal, unitary reality, but rather are the products of the imagination of those who produce them” (Faure, 10, emphasis added). A similar view of religion advocates a “History of Religions approach – trying to figure out how and why certain forms of religiosity took shape the way they did instead of assuming that it was religious experience that made religion” (Alan Cole, Fathering Your Father (2009), xi).

Thus, Faure and historians who follow his approach write religious history absent of religion as an internal activity, aimed at self-improvement, transcendental, or altruistic. Or perhaps this approach simply considers individual “religious” experiences too personal, too psychologically opaque, to form the basis of historical inquiry, and thus discards consideration of such experiences as “religious” in nature, and instead consider them in mainly terms of materiality and politics.

The authors of A Cultural History of Japanese Buddhism follow more directly the historian Kuroda Toshio’s sociopolitical functionalist approach. While occasionally offering descriptions of Buddhist practice and doctrine, the book largely focuses on: state-control over and connection with Buddhism in Japan (“Buddhism was firmly controlled by the state” during the early period (66)); art as narrative or purely visual, rather than a function of practice (99); Buddhist practice as a means of gaining influence or power at court, and the claim that “undoubtably” the introduction of esoteric lineages was related to the royal court’s interest in such power(106); that the court drove ritual (“Pivotal organizational and philosophical changes begin to arise in the royal court with the consolidation of the annual court ceremonies” (88, 106)).

Throughout, the authors take pains to connect influential Buddhists with the court: “The Daigoji halls, like those in other major monasteries, primarily housed scions of Fujiwara and Minamoto heritage” (107); “The Shingon lineages, from a very early point, […] had a special connection with the royal line” (108); “the intimate association between Tendai’s Enryakuji (Hiei) and the leading Fujiwaras” (108). Every monk who was a member of a royal family is identified in such a manner.

The author’s de-emphasis on “religious” explanations for religious history in Japan is intended to counterbalance writers who rely too much on such explanations. Citing the notable effect of D.T. Suzuki’s presentation of Zen Buddhism to the West (absurdist, gnomic, iconoclastic), and pointing out that “few Japanese Zen adherents, except those in the modern period and particularly those with access to the writings of Suzuki translated into Japanese” would recognize it, the author’s more social-science approach finds some justification. (146-7).

Performance theory is connected with the authors’ approach. A Cultural History of Japanese Buddhism doesn’t lay any groundwork for the reader as to what the doctrine or technique of applying performance theory are. It is a notoriously amorphous field of inquiry. One description of the approach states that “the performative nature of societies around the world, how events and rituals as well as daily life [are] all governed by a code of performance,” and one sees how this aligns with Deal and Ruppert’s approach in the present volume: religious acts are not generated by authenticity, but rather are ritualized and “for show.” Performance theory is difficult to understand as contributing much to an analysis of history, since all human action is outward, and thus all actions are, in a literal sense, “performed.” The negative application of the theory is applied in the present volume: performance theory supports the strategy of avoiding examination the motivations, hearts, or minds of individual in Japanese Buddhist history.

This is a strategy for writing history, and indicates the above-mentioned scholarly caution, perhaps, but also it tends to paint individuals as acting according to a plan (or with hindsight), rather than by caprice, calling, sincerity, compassion, or irrationality. Perhaps it doesn’t matter, in terms of cultural history, whether or not an effect was caused by religion or some other motivation, but only that the effect did occur.

With regard to Buddhist art, the authors acknowledge – particularly as to poetry – that the “undoubted” motivation for including Buddhist themes was a recognition of the contrast between non-attachment and the “intoxication of those who made use of or found beauty in the linguistic arts” (102). Oddly – although in keeping with the author’s “non-religious” approach to religious art – the idea that such an aesthetic intoxication is meant exactly to advance individuals’ practice (e.g., through visualization) is never mentioned, with respect to poetry or any other art form.
- source : Buddhist Art News -

- reference -

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CLICK for more books !


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BUDDHISM & SHINTŌISM IN JAPAN
A-TO-Z PHOTO DICTIONARY OF JAPANESE RELIGIOUS SCULPTURE & ART

- source : Mark Schumacher



Digital Dictionary of Buddhism - 電子佛教辭典 / Edited by A. Charles Muller
sign in as guest
- source : www.buddhism-dict.ne

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2023/08/30

Seianji Kazusa Yana

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. Japan - Shrines and Temples - Index .
. Buddhist Temples and their Legends .
. Kazusa Yakushi Pilgrimage 来霊上総国薬師如場 .
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Seianji 栖安寺 Seian-Ji, Yana
音平山 栖安寺 Seianji
千葉県木更津市矢那3497 / Chiba, Kisarazu city, Yana

The main statue is 十一面観世音菩薩 Juichimen Kannon Bosatsu.

Not much information about this temple is found online.


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shuin 朱印 stamp

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- - - - - Reference of the temple
- source : google
- source : tesshow - kazsa_yakshi .
- reference source : nippon-reijo.jimdofree ... -


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This temple is Nr. 32 of the pilgrimage
. Kazusa 35 Yakushi Pilgrimage 上総国薬師如来霊場 .

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. Temples with legends .

. Japanese Legends - 伝説 民話 昔話 – ABC-List .

. Japan - Shrines and Temples - Index .

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2023/08/28

Shofukuji Mie Takakura

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. Japan - Shrines and Temples - Index .
. Buddhist Temples and their Legends .
. Mie Shikoku Henro Pilgrimage 三重四国八十八ヵ所霊場 .
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Shoofukuji 正福寺 Shofuku, Takakura
雨華山 Yuhazan 観音院 Kannon-In 正福寺 Shofuku-Ji
三重県 伊賀市東高倉1148 / Mie, Iga city, Higashi-Takakura

The main statue is 阿弥陀如来 Amida Nyorai.

- Chant of the temple
おん あみりた ていぜい からうん

The temple was founded in the Kamakura period around 1320,
Around 1580 it burned down.
During an earthquake in 1853, many buildings were distroyed.
The main statue was kept in a store house until about 1930.
In 1979, the parishioners and villagers had the main hall built again,
to house the statue of 阿弥陀如来 Amida Nyorai with 舟底型光背 a boat-shaped halo.
At his side are statues of 勢至菩薩 Seishi Bosatsu and 観世音菩薩 Kannon Bosatsu.
In the compound is 大師堂 a hall for Kobo Daishi.

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shuin 朱印 stamp

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- Yearly Festivals 年中行事 -

1月8日   初祈祷 護摩祈祷供
2月節分の日 節分会 厄除祈祷 星まつり
7月8日   厄除きゅうり封じ
毎月21日  弘法大師御影供 Memorial ritual for Kobo Daishi - every month on the 21st
春秋彼岸供養 無縁仏供養

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Also on the following pilgrimage :

. Iga Shikoku 88 Pilgrimage 伊賀四国八十八ヶ所 . - Nr. 13

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- - - - - Reference of the temple
- source : google 正福寺
- reference source : mieshikoku88.net/list ... -
- reference source : nippon-reijo.jimdofree ... -



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This temple is Nr. 35 of the pilgrimage

. Mie Shikoku Henro 三重四国八十八ヵ所霊場 .

. Kobo Daishi Kukai 弘法大師 空海 (774 - 835) .

. Amida Nyorai 阿弥陀如来 .

. 星宿山 Seishukuzan 千手院 Senju-In 正福寺 Shofukuji - Kanagawa, Yokohama .

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. Japanese Legends - 伝説 民話 昔話 – ABC-List .


....................................................................... Mie 三重県 
鳥羽市 Toba city 松尾町 Matsuo town

. kujira 鯨 whale, Walfisch .
The history of the Shima region is recorded in 志州天朗峰福寺縁起,
kept at Aominezan 青峯山 正福寺 the Temple Shofuku-Ji.
Once a statue of 十一面観音像 Kannon Bosatsu with 11 faces came riding on kujira 鯨魚 a whale.
She became the shugoshin 守護神 protector deity of fishermen and sailors.




....................................................................... Yamagata 山形県 
鶴岡市 Tsuruoka city 下川 Shimokawa

. 航海神 Kokaishin Deities of Seafarers .
The Temple 善宝寺 Zenpo-Ji in Tsuruoka is famous from Tohoku to Kanto as a place to pray for a good catch.
In Mie it is the Temple 青峯山正福寺 Aonominezan Shofuku-Ji.
Once a statue of 十一面観音像 Kannon Bosatsu with 11 faces came riding on kujira 鯨魚 a whale.
She became the portector deity of fishermen and sailors at Shofuku-Ji.
Kujira Shusse Kannon 鯨山出現観音




....................................................................... Yamanashi 山梨県 
韮崎市 Nirasaki city 大草町 Okusa town


. kadomatsu 門松と伝説 Legends about pine decorations .
The Zen temple 正福寺 Shofuku-Ji has a Yakushi Do Hall.
On the New Year's night, the Yakushi deity in this hall had to go out to take a pee.
He stumbled in the dark and hit his eye on a branch of the pine decoration, thus becoming blind.
Now there is never a pine decoration for the New Year at this temple.

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- reference : Nichibun Yokai Database -

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. Temples with legends .

. Japanese Legends - 伝説 民話 昔話 – ABC-List .

. Japan - Shrines and Temples - Index .

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- - ##shoofukuji #shofukuji #mieshikokuhenro ##shikokuhenromie -
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2023/08/26

Shinzoin Ichihara Asai

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. Japan - Shrines and Temples - Index .
. Buddhist Temples and their Legends .
. Ichihara 市原郡八十八ヶ所霊場 88 Temples Pilgrimage .
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Shinzooin 真蔵院 Shinzo-In, Asai
真蔵院 Shinzoin
市原市浅井小向76 / Chiba, Ichihara city, Asai Komukai


Not much information is found online.

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- - - - - Reference of the Temple
- source : google
- reference source : tesshow -
- reference source : nippon-reijo.jimdofree ... -

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This Temple is 14. xx of the
. Ichihara 市原郡八十八ヶ所霊場 88 Temples Pilgrimage .

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. Temples with legends .

. Japanese Legends - 伝説 民話 昔話 – ABC-List .

. Japan - Shrines and Temples - Index .

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- - ##shinzoin #shinzooin #Ichiharahenro ##Ichihara -
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2023/08/24

Chorakuji Yakushi Jozai

[ . BACK to DARUMA MUSEUM TOP . ]
. Japan - Shrines and Temples - Index .
. Buddhist Temples and their Legends .
. Kazusa Yakushi Pilgrimage 来霊上総国薬師如場 .
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Choorakuji 長楽寺 Choraku-Ji, Jozai
清龍山 Seiryuzan 明王院 Myo-O In 長楽寺 Chorakuji
木更津市請西982 / Chiba, Kisarazu city, Jozai

The date of the founding is not clear.
Probably founded in the Kamakura period (1185 - 1333).
Relocated to its present place from 請西本郷 Jozai Hongo around 1560.
It was one of 上総四本寺 four main temples in Kazusa.
It had 36 sub-temples and was considered a medium-size temple.
In 1972 it was merged with 南総山君津寺 the Temple Kimitsudera.

Important cultural properties of Chiba:
木造薬師如来坐像 Seated statue of Yakushi Nyorai from the Heian Period,
made from one piece of hinoki ヒノキ材 cypress wood.  
金銅五鈷鈴 gold-bronze five-ringed bell.
金銅孔雀文磬 gold-bronze peacock-patters ribon.
天正の制札 public notice board from around 1580.

Important cultural properties of Kisarazu city:
五輪塔 Gorinto stone tower from the early Muromachi period (1336 - 1573).

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shuin 朱印 stamp

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Also on the following pilgrimage:

. Kazusa 88 Henro Pilgrimage 上総八十八ヶ所霊場 . - Nr. 28

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- - - - - Reference of the temple
- source : teknopedia.teknokrat.ac.id...
- source : tesshow - kazsa_yakshi .
- reference source : nippon-reijo.jimdofree ... -



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This temple is Nr. 31 of the pilgrimage
. Kazusa 35 Yakushi Pilgrimage 上総国薬師如来霊場 .

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. Japanese Legends - 伝説 民話 昔話 – ABC-List .


....................................................................... Gunma 群馬県 

. tsue 杖と伝説 Legends about a walking staff .
The walking staff of the High Priest 天海 Tenkai stuck in the ground
and grew to a bamboo that is kept at
the Temple Choraku-Ji in 世良田 Serada.
. Tenkai and the Temple Kanei-Ji 寛永寺 .




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太田市 Ota city

. ryuujin 竜神 /龍神 と伝説 Ryujin, Legends about the Dragon Deity .
Choorakuji rei 長楽寺鈴 the bell of temple Choraku-Ji
At the temple Choraku-JI there is a treasure bell. If it starts to ring, there will be flooding.
During repair work of the hall, a construction worker rang it by accident. And suddenly the sky became dark, it rained heavily and flooding was everywhere.
The sound of the bell awakens the Dragon God.




....................................................................... Ibaraki 茨城県 

. Tengu 天狗と伝説 Tengu legends "Long-nosed Goblin" .
In a hamlet called 貉内 Mujina-uchi there is 長楽寺 the temple Choraku-Ji.
There lived a filial 小僧 acolyte.
When his mother said she wanted to go see the festival at 三島 Mishima Shrine,
the acolyte said he would bring her there.
The put her on his back and went to Mishima.
After the festival they stayed another day at Mishima and then he carried her back.
At Fushido the acolyte took a nap. When his mother peeked at him,
she saw he had spread his wings of a tengu and slept.
The acolyte woke up and run away, never to come back.
They say this acolyte became the famous Tengu at 愛宕山 Atago Yama.
. 愛宕山 太郎坊 Taro-Bo Tengu from Atagoyama .

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- reference : Nichibun Yokai Database -

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. Temples with legends .

. Japanese Legends - 伝説 民話 昔話 – ABC-List .

. Japan - Shrines and Temples - Index .

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2023/08/22

Myoshoin Ichihara Miyahara

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. Buddhist Temples and their Legends .
. Ichihara 市原郡八十八ヶ所霊場 88 Temples Pilgrimage .
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Myooshooin 明照院 Myosho-In, Miyahara
御所山 Goshozan 薬王寺 Yakuo-Ji 明照院 Myoshoin
市原市宮原454 / Ichihara town, Miyahara (Miyabara)

The temple was founded for the father of
Ashikaga Yoshiharu 足利義晴 (1511 – 1550), his childhood name was 龜王丸 Kameomaru.
His father was 足利政氏 Ashikaga Masauji (? - 1531)
After the Meiji restauration in 1873 until 1912
the temple was relocated to the Miyahara Highschool for maritime affairs.

In the compound

六地蔵 Six Jizo Statues


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Also on the following pilgrimage :

. 上総国八十八ヶ所霊場 Kazusa 88 Henro Temples . - Nr. 22

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- - - - - Reference of the Temple

. source : hotokami .
- source : google
- reference source : tesshow -
- reference source : nippon-reijo.jimdofree ... -



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This Temple is Nr. 13 and 22 of the
. Ichihara 市原郡八十八ヶ所霊場 88 Temples Pilgrimage .

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. Temples with legends .

. Japanese Legends - 伝説 民話 昔話 – ABC-List .

. Japan - Shrines and Temples - Index .

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2023/08/20

Saizenji Yakushi Sanmon

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. Kazusa Yakushi Pilgrimage 来霊上総国薬師如場 .
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Saizenji 西善寺 Saizen-Ji, Sanmon
光明山 Komyozan 西善寺 Saizenji
千葉県いすみ市岬町三門1132 / Chiba, Isumi city, Misaki town, Sanmon (Mikado)

The main statue is 阿弥陀如来 Amida Nyorai.
It is a secret statue and only shown on January 1, 2 and 3.

The temple was founded by 法印慈光 High Priest Jiko in 1534.
In the Sengoku period of the warring states it belonged to the fief of 臼井定澄 Usui Sadazumi.
It was attacked by 里見の軍勢 the army of the Satomi clan and the castle was lost.
In 1809, it was re-built.

Yakushi Do 薬師堂 The Hall for Yakushi Nyorai

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shuin 朱印 stamp

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- Yearly Festivals 年中行事 -

火渡り行 Ritual of walking through fire.

. - reference : saizenji.jp/event .

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Also on the following pilgrimage :

外房七福神 Seven Gods of Good Luck in Sotobo - 福禄寿 Fukurokuju
. - reference : gold.zero.jp/s7fukujin... - .

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- - - - - Reference of the temple
- source : saizenji.jp ...
- source : tesshow - kazsa_yakshi .
- reference source : nippon-reijo.jimdofree ... -



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This temple is Nr. 30 of the pilgrimage
. Kazusa 35 Yakushi Pilgrimage 上総国薬師如来霊場 .

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. Temples with legends .

. Japanese Legends - 伝説 民話 昔話 – ABC-List .

. Japan - Shrines and Temples - Index .

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2023/08/18

Buttoji Mie Takakura

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. Mie Shikoku Henro Pilgrimage 三重四国八十八ヵ所霊場 .
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Buttoji 仏土寺 Butto-Ji, Takakura
平野山 Hiranozan 金蓮院 Konran-In 佛土寺 Buttoji 
Hotoketsuchi Temple (佛土寺) / 仏土寺、佛土寺(ぶっどじ、ぶっとじ)Buddo-Ji
伊賀市東高倉3444  / Mie, Iga city, Higashi-Takakura

The main statue is 阿弥陀如来三尊仏 Amida Nyorai with two side statues -
日光菩薩 Nikko Bosatsu and 月光菩薩 Gekko Bosatsu.

- Chant of the temple
おん あみりた ていぜい からうん 

The temple was founded in 1172.
During a fire the statue was thrown into the Temple pond 阿弥陀池 Amida Ike and survived.
The present main hall was built in 1924

In the compound is 石造多宝塔 a Tahoto Pagoda made of stone, 5,7m high
and a 雁塔 Ganto Pagoda, 4,7 m high.
Both are important cultural properties of the prefecture.


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shuin 朱印 stamp

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- Yearly Festivals 年中行事 -

1月12日      覚鑁講
8月07日      大施餓鬼会
8月15日      精霊送り

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Also on the following pilgrimage :

. Iga Saikoku 88 Pilgrimage 伊賀四国八十八カ所 . - Nr. 69

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- - - - - Reference of the temple
- source : google
- reference source : mieshikoku88.net/list ... -
- reference source : nippon-reijo.jimdofree ... -



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This temple is Nr. 24 of the pilgrimage

. Mie Shikoku Henro 三重四国八十八ヵ所霊場 .

. Kobo Daishi Kukai 弘法大師 空海 (774 - 835) .

. Amida Nyorai 阿弥陀如来 .

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. Temples with legends .

. Japanese Legends - 伝説 民話 昔話 – ABC-List .

. Japan - Shrines and Temples - Index .

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2023/08/16

Ryushoin Ichihara Katsuma

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Ryuushooin 龍勝院 Ryusho-In, Katsuma
滑河山 Namegawazan 吉祥寺 Kichijo-Ji 龍勝院 Ryushoin / 龍性院 Ryusei-In
市原市勝間889 / Chiba, Ichihara town, Katsuma
The original statue is very small and kept inside the large Kannon statue.
People call it 滑河観音 Namegawa Kannon.

- Chant of the temple
おとにきく なめかわてらの けさがふち
あみころもにて すくふなりけり


The temple was founded in 838 by High Priest 慈覚大師 Jigaku Daishi
. Jigaku Daishi Ennin 慈覚大師仁円 (Jikaku).

During a period of long famine, the 将治公 Lord of Shoji prayed for a good harvest
and promised to place a statue of Kannon Bosatsu in a new temple.
When his wish had come true, there appeared a 朝日姫 Princess Asahi and said:
"Your wish will come true!". She led the lord to the river 小田川 Odagawa
and then disappeared.
Looking closer, there was a boat in the river with an old priest, pulling a net
where a small Kannon Statue was placed.
The Lord took the statue, had a temple built for it and prayed to it.

銅造宝篋印塔 Hokyo Pagoda Tower from Bronze
a tangible cultural property of Chiba

Koyasu Kannon Do 子安観音堂 Hall for Kannon, the protector of children

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- Yearly Festivals 年中行事 -

- 元旦護摩供 First fire ritual at the New Year -

初仁王注連縄奉納 First offering of a Shimenawa for tne Nio Statues at the gate

節分会 Setsubun - Ritual for End of Winter

- 四万八千日 Shiman Hassen Nichi Ritual -
For "48,000 days," it is a festival to be held on August 9 every year.
It is said that there is benefit same as what I prayed at for 48,000 days when they pray on that day,
and the Namegawa Kannon precincts overflow in pious people.
A charm and cheeks enthusiast of Kannon and Jizo is demanded and is full of the families
reaching the first Bon service for the deceased in particular from morning.
- more : narita com guide ... -

木まち Ki Machi - Tree market
In former times, on November 18 there was a horse market.
Now there is a market for potted plants and shrubs.

- reference : namegawakannon ... -

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Also on the following pilgrimage :

. Bando Sanjusan Kannon 坂東三十三観音 Pilgrimage to 33 Kannon Temples in Bando (Kanto) . - Nr. 28

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- - - - - Reference of the Temple

- source : google
- source : namegawakannon ... -
- reference source : nippon-reijo.jimdofree ... -



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This Temple is Nr. 03 of the
. Ichihara 市原郡八十八ヶ所霊場 88 Temples Pilgrimage .

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. Temples with legends .

. Japanese Legends - 伝説 民話 昔話 – ABC-List .

. Japan - Shrines and Temples - Index .

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2023/08/14

Senzoin Ichihara Yamakura

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Senzooin 仙蔵院 Senzo-In, Yamakura
若宮山 Wakamiyazan 仙蔵院 Senzoin / 仙蔵寺 Senzo-Ji
市原市山倉1068 / Chiba, Ichihara city, Yamakura

The main statue is 大日如来 Dainichi Nyorai.

Not much information is found online.

The main gate :

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shuin 朱印 stamp

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- - - - - Reference of the Temple

- source : google
- reference source : tesshow -
- reference source : nippon-reijo.jimdofree ... -



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This Temple is Nr. 12 of the
. Ichihara 市原郡八十八ヶ所霊場 88 Temples Pilgrimage .

::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

. Japanese Legends - 伝説 民話 昔話 – ABC-List .

....................................................................... Niigata  
西蒲原郡 Nishi-Kanbara district 巻町 Maki town

The villagers come together at 仙蔵院 the Temple Senzo-In to make a large rope serpent of straw and sand bales.
This rope is hung at the main hall and the head priest performs a rain ritual.
Then they carry the rope around, blowing a conch and beating drums
until they reach 上堰潟 the Uwaseki lagoon.
They throw the rope in the water and go home.
Now the large serpent seems to call the rain clouds and soon it begins to rain.




....................................................................... Yamagata 山形県 
西置賜郡 Nishi-Okitama district 白鷹町 Shirataka town

kitsune きつね a fox
The priest of the temple 仙蔵院 Senzo-In had been bewitched by a fox.
On his way in the evening he saw a funeral group coming and going, the dead getting up and running away.
When he came to his senses, it was already day time.

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- reference : Nichibun Yokai Database -

::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

. Ichihara 市原郡八十八ヶ所霊場 88 Temples Pilgrimage .

. Temples with legends .

. Japanese Legends - 伝説 民話 昔話 – ABC-List .

. Japan - Shrines and Temples - Index .

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