2024/10/20

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 -

- KK KK - / - LLL - / - MMM - / - NNN - / - OOO -

- PPP - / - QQQ - / - RRR - / - SSS - / - TTT -

- UUU - / - VVV - / - WWW - / - XXX - / - YYY - / - ZZZ -


. 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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2024/10/04

General Information

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General Information and Reference


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. 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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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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2024/06/26

Chokeiji Mie Kuramochi

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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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Chookeiji 長慶寺 Chokei-Ji, Kuramochi
恵日山 Enichizan 光明院 Komyo-In 長慶寺 Chokeiji
名張市蔵持町里2565 / Nabari city, Kuramochi town, Sato

The main statue is 阿弥陀如来 Amida Nyorai.

The temple was founded in 享保年間 (1716 - 36) by 静峯真明大和尚 High Priest Shizamine Masaaki .

寺記によれば、享保年間(1716~36)蔵持村の土豪四家の一つであった田中修理大夫永吉の孫永康が谷合屋を開発して、上嶋氏を称した。永康の子上嶋定吉が信仰厚き人で、一寺建立を発願し、寺地を現在地に定め、五十坪程の堂宇を落成した。これが当山の起源である。この堂宇は現在の庫裡である。定吉が同年に没したので、五男の静峯が初代住職となった。この人が開祖となっている。寺号は南町・徳地家の屋敷内にあった長慶庵が廃絶になったので譲り受け、長慶寺と号し、寺伝では同庵にあった「三寸の黄金の弥陀像」を請けて安置したとあるが今はないようである。天保九年(1838)六世覚恵の代に尼僧の灌頂を行なったと伝えている。当山所蔵の仏像・寺宝は、本尊の阿弥陀如来はじめ、如意輪観音、十一面観音、不動明王に、開祖静峯像、三世定恵の稿「由緒書」十仏掛軸などがある。鐘楼門・梵鐘は昭和四十七年に落慶された。
midokoro
本尊阿弥陀如来坐像を納める厨子は、徳川前期の作といわれ、前扉二面には勢至観音と十二天、後扉には千仏面が描かれ、台座は獅子座三重、光背には宝塔と二菩薩の種子が嵌め込まれている。貴重な絵画、工芸美術品として逸品である。境内には「いぼとり地蔵」や芭蕉句碑がある。芭蕉句碑には「香ににおへ、うにほる岡の梅の花」とあり、芭蕉がこの地を訪ねた折、うに(亜炭)の悪臭を消す梅の花(香)よ早く咲けと、うに掘る人々への情を詠んだ句と伝えられている。当山は、地元土豪の信仰から生れ、今も地元の人々に親しまれ、信仰を寄せられている。当山は伊賀四国八十八カ所第五十七番霊場でもある。

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shuin 朱印 stamp

omamori お守り amulets

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- Yearly Festivals 年中行事 -

1月1日、2日、3日  修正会
2月3日        節分星まつり
3月18日~7日間   春の彼岸法要
6月15日       青葉まつり Aoba Matsuri
8月7日        施餓鬼法要
9月18日~5日間   秋の彼岸法要
12月31日      除夜法要

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Also on the following pilgrimage :

. Iga Shikoku 88 Pilgrimage 伊賀四国八十八ヶ所 . - Nr. 57

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



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This temple is Nr. 55 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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. Japanese Legends - 伝説 民話 昔話 – ABC-List .


....................................................................... Saitama 埼玉県 
秩父郡 Chichibu district 東秩父村 Higashi-Chichibu district

kitsune 狐 a fox
昔、長慶寺の住職が葬式の帰り土産にボタモチを貰ってくろにた山を通って帰宅すると、ボタモチは皆馬糞に変わっていたという。

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tanuki タヌキ a badger
むかし、長慶寺の住職だった牧厳和尚 Priest Makigon は、お経を読むのも字を書くのもたいへん下手だったが、ある時、狸に化かされて狸の葬式に出かけて以来、お経もうまくなり、狸の毛で作った筆でたいへん上手な字を書くようになった。




....................................................................... Yamanashi 山梨県 
東山梨郡 Higashi-Yamanashi district 三富村 Mitomi village

fue no ne 笛の音 the sound of a flute
昔、三富村の上釜口に権三郎という若者が母と共に住んでいた。ある年の暮、大洪水で母は死に、権三郎は母親の好きな笛を吹いて笛吹川を探し求めたが、世をはかなんで笛吹川に身を投げて死んでしまった。権三郎の死体は春日居村小松に漂着し、村人は厚く葬った。権三郎の死後、笛吹川には笛が絶えず、村人は権三郎の亡霊ではないかとおそれ、長慶上人が供養して長慶寺の脇に権三郎塚を設けた。地元の三富村にも、権三郎の孝行を慕って権三郎不動と称して、祀っている。

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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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2024/06/24

Rengeji Mie Oyado

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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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Rengeji 蓮花寺 Renge-Ji, Oyado
不二山 Funizan 蓮台院 Rendai-In 蓮花寺 Rengeji
名張市大屋戸154 / Mie, Nabari city, Oyado

The Kannon statue is 十一面観世音菩薩 Juichimen Kannon Bosatsu.
The main statue was first 大日如来 Dainichi Nyorai.
The temple was founded about 1000 by Jakusho 寂照 / 円通大師 Entsu Daishi.

The lord of Mikawa, 大江貞基 Oe Sadatomo (Sadaki) ordered the temple to be built (around 1000).
It was one of the large temples in the area.
Other temples were called
滝屋寺、安部田寺、水越寺、千福寺、里田寺、持福寺、長福寺、大江寺 and 長楽寺.
but not much is known about them any more.
A gorinto 五輪塔 five-storied stone pagoda in the compound shows the date 1548.

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wikipedia information :
蓮花寺は天正伊賀の乱の兵火により、文献、資料等が全て損失したため、確かな縁起は分からないが、1214年の東大寺続要録に登場する。東大寺続要録には「蓮花寺1段」と記載されており、他にも滝屋寺(廃絶 所在地不明)、安部田寺(廃絶 鹿高神社 念仏堂付近?または宝泉寺の前身か?)、水越寺(廃絶 弥勒寺の前身?またはその周辺の大寺)、千福寺(廃絶 現在の坂ノ下にあったとされる)、里田寺(廃絶 所在地不明)、持福寺(廃絶 所在地不明)、長福寺(廃絶 永福寺の前身か?)、大江寺(廃絶 同地域の大屋戸に大江寺の小字が残っている)、長楽寺(廃絶 福楽寺の前身か?)などの寺が出てきているがほとんどが廃絶し、蓮花寺は今に至るまで現存する住昔の古刹である。このようなことから蓮花寺の創建は平安後期であると推定される。

蓮花寺の立地と時代背景
蓮花寺は三重県名張市大屋戸にあるが、名張市は奈良時代から東大寺の板蠅杣として栄えており、平安後期〜鎌倉時代になると黒田庄、黒田本庄が確立。黒田庄、黒田本庄は名張市最大の豪族、名張大江氏が下司を歴任するようなり、その名張大江氏の居住地が大屋戸であった。そのため大屋戸に杉谷神社(現存)を氏社、大江寺(廃絶)を氏寺に持っていた。大江寺がもっていたとされる十院十二坊の内のさんしょ坊が、杉谷神社前の田の小字にあることから、現在隣接する蓮花寺の前身はさんしょ坊の可能性があり、現在は隣り合わせであるが、かつてはさんしょ坊(蓮花寺)の裏に杉谷神社があったことも考えられる。また現在の蓮花寺には天正伊賀の乱以降の石塔、石仏や本尊を除く仏像がほとんどであり、鎌倉期の墓場の中心に設置する五輪塔(真言律宗系)が分解されながらも現在の蓮花寺の境内に現存することなどを考え、さんしょ坊(蓮花寺)が杉谷神社の前にあったが、兵火で焼け落ち、元は墓場の一角であった杉谷神社の左どなりに、天正伊賀の乱以降に蓮花寺を移設させたと考えられる。

開基は大江直定説
先程も説明したように、蓮花寺の開基は伝 円通大師(寂照)とされているがその説はあまりにもなりたたないのである。円通大師の氏族も大江氏であり、出家前は大江定基、三河守従五位下であった。定基は赴任の際連れていった女性を三河で亡くしたことをひどく悔やみ、寂心のもとで出家(988年)、京都の如意輪寺(廃絶)に住まい、教学を学んだ後、入宋(1003年)。皇帝真宗から円通大師の号を貰った。そのまま1034年に帰国することのないまま死去した。このような定基であるが、大屋戸に来ていたという記録もなく、どこから混ざりあったのかは分からないが名張市では大江定基が名張大江氏の祖であるという考えが定着している。また風化がすすみ、大江定基と、大江貞元という字が混じり合い、清和天皇の子、貞元親王の古墳や五輪塔、貞元親王が開基などと言う文献まで地域間では出てしまっている。だが、どれもこれも時代と合致せず、定基は出家してから大屋戸に寺院や氏族として定着する期間はないと考えられるし、貞元親王の古墳とする大屋戸古墳群も時代と人物が合っておらず、天皇家級の墳丘や石室を持ち合わせない、6世紀後半の大屋戸地区の首長墓であると考えるのが妥当である。大屋戸を拠点とし、名張市で栄華を極めた名張大江氏の文献上で確認されるのは大江直定からであり、大江直定から大屋戸を拠点に東大寺の黒田庄、黒田本庄の下司を歴任したという説が濃厚であろう。このようなことから開基は大屋戸に大江氏として初めて拠点を置いた大江直定である可能性が高い。

蓮花寺の仏像
木造十一面観世音菩薩 この仏像は元々蓮花寺に伝わるものではなく、推定江戸時代に滋賀県の近江八幡市にある、西国31番霊場長命寺から渡ってきたものであり、藤原末期の作品である。おそらく文化財登録をしていない為、詳しい事柄は分からないが、厨子に入っておられ、開閉部分に天照大御神、酒呑童子、厨子内の天井にもなにか描かれている。十一面観世音菩薩は長谷寺式であり、丸みを帯びた女性のような表現が施されている。現住職が酷い虫食いに気づき、仏像を修復、今は秘仏として1月1日のみご開帳される。 大日如来 この大日如来は蓮花寺の旧本尊とされ、旧本尊大日如来に次の銘があるという。「伊勢国名張郡大宿村蓮花寺本尊、奉寄進法主文識房為二世頓証也。並一門悉地成菩提祈処。法主。干時明暦二年(1656)丙申十一月十五日。時の住持誘盛開眼供養也。敬白」このようなことから、1656年に蓮花寺の本尊を大日如来とし、江戸時代に入ると現本尊十一面観世音菩薩と本尊を入れ替えることとなる。
この大日如来は胎蔵界のものであり数少ない貴重な仏像である。 薬師如来立像 日光菩薩 月光菩薩 これかの仏像は三尊仏としてまつられており、旧本尊大日如来と台座や仏像の彫り方が同様のため、作者が同人物、同時代とうかがえる。しかし、薬師如来立像のみ、光背、台座のみ大日如来や日光、月光菩薩と同型であるが、薬師如来立像の本体のみ特徴が違うため、後付けと考えられる。 不動明王 不動明王は旧本尊大日如来の脇にまつられている。木造であり、蓮花寺唯一の玉眼の仏像である。詳しい時代や元々蓮花寺に伝わるものなのか、どこから渡ってきたのかは資料がなく不明であるが、彩色もよく拝見することができ、玉眼のにらみつける迫力が感じられる。 文殊菩薩 文殊菩薩は元々同地域の大屋戸に存在した、文殊院(現大屋戸公民館の東)から移されたとされており、文殊院が廃絶する際に、本尊であった文殊菩薩を蓮花寺に移したと考えられる。 顔立ちや彫り方などが旧本尊大日如来や三尊仏と類似していることから、文殊菩薩も作者が同じく、同時期のものであると考えられる。 弘法大師坐像 弘法大師坐像は最近の作品であり、彩色をまとった弘法大師様が本堂にまつられる。
. wikipedia 蓮花寺 (名張市) .



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shuin 朱印 stamp

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- Yearly Festivals 年中行事 -

1月1日   開帳護摩供
1月17日  大般若厄除祈祷
3月彼岸初日 彼岸会
8月4日   施餓鬼会
9月彼岸初日 彼岸会
12月31日 閉法要

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Also on the following pilgrimage :

. Iga Shikoku 88 Pilgrimage 伊賀四国八十八ヶ所 - Nr. 56 .

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



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This temple is Nr. 54 of the pilgrimage

. Mie Shikoku Henro 三重四国八十八ヵ所霊場 .

. Juichimen Kannon 十一面観音 Senju Kannon 千手観音 Kannon with 11 faces and 1000 arms .

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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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2024/06/22

Kannonji Mie Asahi

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. Mie Shikoku Henro Pilgrimage 三重四国八十八ヵ所霊場 .
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Kannonji 観音寺 Kannon-Ji, Asahi
日照山 Nisshozan 千手院 Senju-In 観音寺 Kannonji
三重県名張市朝日町1272 / Mie, Nabari city, Asahi town

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

- Chant of the temple
おん まか きゃろにきゃ そわか

The date of the founding is not clear.
The temple was first called 恵日山(えにちざん) Enichizan.
It is not clear when it was renamed Nisshozan.
During Iga no ran (1578 - 1579) the Iga Rebellion the temple burned down
but was soon built again.
In 1862, it burned down again and all statues and property was lost.
In 1868, a large storage hall was built.
In 1923, the main gate and the temple building were built again.
A statue of Juichimen Kannon was given from the Kannon Temple Hasedera.

The Kannon Statue is also calld okonomi Kannon 「おこのみ観音」…(御心身観音) or
kokoromi Kannon 『こころみ観音』…(心身観音)

In the compound are various Statues of Jizo to help children -
下頓子地蔵、上頓子地蔵 と呼ばれる子安地蔵菩薩

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- Yearly Festivals 年中行事 -

1月1日     修正会
2月1日     節分会(豆まき法要)
3月21日    春の彼岸会
旧暦3月21日  弘法大師御影供
8月3日     施餓鬼供養会
9月23日    秋の彼岸会
12月31日   除夜会

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Also on the following pilgrimage :

. Iga Shikoku 88 Pilgrimage 伊賀四国八十八カ所 . - Nr. 82

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



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This temple is Nr. 53 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) .


. Juichimen Kannon 十一面観音 Senju Kannon 千手観音 Kannon with 11 faces and 1000 arms .


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- - - - - H A I K U - - - - -

初音まで三河なまりと観音寺

hatsune made Mikawa namari to Kannon-Ji
Tr. Gabi Greve

加藤はる Kato Haru

松葉落ちて雀鳴くなり観音寺 正岡子規 Masaoka Shiki
灯をさげて観音寺みち秋の夜 飯田蛇笏 Iida Dakotsu
燈をさげて観音寺みち秋の夜 飯田蛇笏 Iida Dakotsu
紅梅の色のはじめを観音寺 下門信子 Kamon Nobuko
蕎麦白き道すがらなり観音寺 河東碧梧桐 Kawahitashi Hekigoto

. WKD : hatsune - Kigo for Spring .

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


. Kannon-Ji Temple Legends .

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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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###kannonji ##asahi ##mieshikokuhenro ##shikokuhenromie -
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2024/06/20

Yakushiji Izumo Nakano

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. Izumo Pilgrimage to 10 important Yakushi temples 出雲十大薬師霊場 .
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Yakushiji 薬師寺 Yakushi-Ji, Nakano
長命山 Chomeizan 薬師寺 Yakushiji // 川跡薬師 (かわとやくし) Kawato Yakushi
島根県出雲市中野町182 / Shimane, Izumo city, Nakano town

The main statue is 薬師如来 Yakushi Nyorai, made by 一鑑隆明師 Reverend Takaaki Ichikan.
Ichikan is the 16th generation of 松江洞光寺十六世 the Temple Toko-Ji of Matsue.

- Chant of the temple
簸(ひ)の川(かわ)の 清(きよ)き川跡((かわと)の御薬師(おんやくし)
恒紗(ごうしゃ)の衆生(しゅじょう)救(すく)ひ漏(も)らさず


The Temple was founded in 1719 during a time of severe epidemic.
The head priest prayed for help from the Deities, undergoing a severe prayer ritual
itto sanrai 一刀三拝 (イットウサンライ)| one cut of the Yakushi statue and three deep bows,
thus making a statue of Yakushi Nyorai.

In 1884, the temple was elected as one of the 12 Yakushi Nyorai and named
川跡薬師 Kawato Yakushi.
In the compound are many statues of other deities like
慈母観音、地蔵菩薩、十王像、弘法大師、金比羅、秋葉権現.

People come here to pray for 長命 a long life, 学問 good scholarship and 諸願成就 fulfillment of their wishes.

慈母観音堂 Jibo "Mother Kannon" Hall

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shuin 朱印 stamp

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- Yearly Festivals 年中行事 -

2月15日 涅槃会 Nehan-E - Nirvana ritual
4月8日  花まつり Hana Matsuri - Flower festival
7月23日 施食法要 Shishoku Hoyo - almsgiving memorial service

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- - - - - Reference of the temple
. - reference : jimdofree - .
. source : sotozen-shima2.jp ... 薬師寺 .



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This temple is Nr. 05 of the pilgrimage
. 出雲十大薬師霊場 Izumo Pilgrimage to 10 important Yakushi temples .

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

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

. Legends about Yakushi Nyorai .

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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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2024/06/18

Daikoji Yakushi Iwano

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Daikooji 大光寺 Daiko-Ji, Iwano
大光寺 Daikoji // 岩野薬師 Iwano Yakushi
島根県出雲市斐川町上直江2198 / Shimane, Izumo city, Hikawa town, Kami-Naoe

The main statue is one of seven Yakushi statues carved by 行基菩薩 Gyoki Bosatsu, when he was in the area.
The statue was carved more than 1200 years ago.
The Yakushi Hall was built in 1706, at 岩野山上 the top of Mound Iwano.
People come here to pray for healing from of diseases from eyes, ears, the mouth and arms and legs.

The warrior 遠藤与一 Endo Yoichi offered a large sword and came every day to pray.
It was also known as 妻薬師 "The Wife of Yakushi".

- Chant of the temple
ゆかり濃き 氷川の里は弥栄湯 薬師日も夜も守り給へる 

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shuin 朱印 stamp

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- Yearly Festivals 年中行事 -



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- - - - - Reference of the temple
. - reference : jimdofree .
. reference : google 大光寺 .



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This temple is Nr. 04 of the pilgrimage
. 出雲十大薬師霊場 Izumo Pilgrimage to 10 important Yakushi temples .

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


....................................................................... Ibaraki 栃木県 
栃木市 Ibaraki city 大光寺町 Daikoji town

. hebi 蛇と伝説 Legends about snakes and serpents .
When 親鸞上人 Saint Shinran passed here, there was a woman
who had turned into a serpent because of envy.
Shinran healed the woman.
. Saint Shinran 親鸞 (1173 – 1263) .




....................................................................... Nagasaki 長崎県 
長崎市 Nagasaki city 鍛冶屋町 Kajiya town

kitsune 狐 a fox
5,60年前、今籠町の大音寺と大光寺の境にある深い溝(大溝)に狐の老夫婦がいた。善狐で、住職に恩を受けたので、寺の周囲を夜回りした。拍子木の音が瓦を打ち鳴らすようににも、竹筒を叩くようにも聞えた。その音を聞くと、「狐の拍子木だ」と言って、火の元の注意をした。

. kitsune densetsu 狐と伝説 fox legends .




....................................................................... Saitama 埼玉県  
岩槻市 Iwatsuki city

yooji 楊枝 toothpick
When 日蓮 Saint Nichiren visited the Temple Daikoji in Iwatsuki, he pressed his toothpick into the ground.
It begun to grow and became a yanagi 柳 willow tree near the pond.
. Nichiren, Saint Nichiren 日蓮 (1222 – 1282) .
. tsumajoji 爪楊枝 toothpick .

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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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2024/06/16

Shoreiji Ichihara Takane

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Shooreiji 称礼寺 Shorei-Ji, Takane
安養山 Anyozan 称礼寺 // 稱禮寺 Shoreiji
市原市上高根643 / Ichihara city, Kami-Takane

Not much information is found online.

In the compound is also a 薬師堂 Hall for Yakushi Nyorai.

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shuin 朱印 stamp - for the six great dragon deities

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- - - - - Reference of the Temple

- source : butsuzoutanbou ,,,
- reference source : tesshow ... -
- reference source : nippon-reijo.jimdofree ... -



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This Temple is Nr. 36 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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2024/06/14

Shogonji Yakushi Shobara

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. Izumo Pilgrimage to 10 important Yakushi temples 出雲十大薬師霊場 .
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Shoogonji 荘厳寺 Shogon-Ji, Shobara
不老山 Furozan 荘厳寺 Shogonji / 荘原薬師 Shobara Yakushi
島根県出雲市斐川町上庄原659 / Shimane, Izumo city, Hikawa town, Kami-Shobara

The main statue is a seated statue of 薬師如来 Yakushi Nyorai.
It was made on request of 備前守綱寛公 Tsunahiro, the Lord of Takase Castle.
It was carved by priest 行基菩薩 Gyoki Bosatsu.
It is one of the seven Yakushi statues carved by Gyoki in this region.

- Chant of the temple
薬師(やくし)への 道(みち)ありかたし湖(うみ)のなみ
原(はら)のそよぎもみ名(な)をたたへり


- A stone marker in the compound -

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shuin 朱印 stamp

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- - - - - Reference of the temple
. - reference : hotokami - .
. source : google 莊嚴寺 .



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This temple is Nr. 03 of the pilgrimage
. 出雲十大薬師霊場 Izumo Pilgrimage to 10 important Yakushi temples .

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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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###shogonji ###yakushipilgrim ##izumoyakushi ##yakushiizumo -
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2024/06/12

Hozoji Mie Hirao

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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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Hoozooji 宝蔵寺 Hozo-Ji, Hirao
月照山 Gesshozan 蓮光院 Renko-In 宝蔵寺 Hozoji
名張市平尾3232  / Nabari city, Hirao

The main statue is 無量寿仏 Muryojubutsu / Amitāyus-buddha 阿彌陀仏 Amida Buddha.

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

The old name of the Temple was 平尾山蓮光院 Hiraozan Renko-In.
The temple was restored in 1604 by the senior high priest 行盛阿闍梨 Yukimori Ajari.
The records show that it was a sub-temple of 興福寺 Temple Kofuku-Ji in Nara.
Around 680, the Emperor 聖武天皇 Shomu Tenno (在位 724 - 49) had asked priest Gyoki Bosatsu 行基
to carve a statue of 法蔵阿弥陀仏 Hozo Amida Buddha.
But during the Iga Revolution in 1581, the Temple was lost in fire
and all the old records were lost.
In 1913 a small main entrance gate was rebuilt.

In the compound is koyasu Jizo Do 子安地蔵堂 a Jizo hall to protect Children.
Every year on August 19 people come here and perform 盆踊り a Bon dance.

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shuin 朱印 stamp

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- Yearly Festivals 年中行事 -

1月12日 大般若法要
8月5日  施餓鬼供養

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Also on the following pilgrimage :

. Iga Shikoku 88 Pilgrimage 伊賀四国八十八カ所 . - Nr. 55

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



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This temple is Nr. 52 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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. Japanese Legends - 伝説 民話 昔話 – ABC-List .


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老猫 the old cat
The old cat at 宝蔵寺 the Temple Hozo-Ji had transformed into a priest
and performed strange and scary rituals.

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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 .

[ . BACK to DARUMA MUSEUM . TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
###hozoji ###hoozooji ##mieshikokuhenro ##shikokuhenromie -
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