2024/04/10

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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2024/02/10

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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2023/09/18

Shokakuin Aizen Suma

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. Japan - Shrines and Temples - Index .
. Buddhist Temples and their Legends .
. Saigoku Aizen Deity Pilgrimage 西国愛染霊場 .
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Shookakuin 正覚院 Shokaku-In, Suma
須磨寺 Sumadera, 正覚院 Shokakuin
兵庫県神戸市須磨区須磨寺町4丁目2-28 / Hyogo, Kobe city, Suma ward, Sumadera town

The main statue is 愛染明王 Aizen Myo-O.

- Chant of the temple
世にひびく 青葉(あおば)の笛(ふえ)の 名にぞきく
すまのみ寺の 松風(まつかぜ)の声(こえ)


The temple was founded in 886 by 聞鏡上人 Saint Monkyo.

- quote
Sumadera Temple is a place of deep history and religion filled with beautiful natural sights
throughout the changing seasons.
Founded in 886, it is a Shingon Buddhist temple and now serves as a memorial to the Gempei War.
The war occurred between warring states, the most influential samurai clans of that time:
the Minamoto and Taira clans.
Here, within the Sumadera Temple complex, is a treasure hall
where you can view artifacts and historical representations of what happened during the war.
In the treasure hall, you are surrounded by relics and artifacts from the past.
You can also sit on benches and lounge while viewing falling autumn leaves.
It’s a serene place where you can feel at peace and ease.
A notable section of Sumadera Temple, left of the main hall,
is a magnificent pagoda that stands three stories high next to gravestones and statues.
The trees in the backdrop highlight its profound color and beauty.

Walking Through the Gempei Garden
Walking through the Gempei garden, you can see statues of Kumagai Naozane and Taira no Atsumori
dueling while mounted on horses for battle.
The garden tells the tragic tale of how Naozane, the commander of Minamoto clan,
would soon kill Atsumori, the young commander of the Taira clan.
It is a tale that has no happy ending.
Naozane was remorseful as he had to kill someone as old as his own son.
This melancholic story reminds visitors about the fundamental views of bushido philosophy,
which considers every moment as fleeting and impermanent.
Despite this tragic history,
Sumadera Temple is now a peaceful place where visitors can see a beautiful temple architecture,
fall foliage, scenic year-round gardens and much more.
. source : osaka-info.jp/en/discover-kansai ... .

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- - - - - Reference of the temple
- source : sumadera.or.jp...
. source - aizen17.net ... .
- reference source : nippon-reijo.jimdofree ... -



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This temple is Nr. 06 of the pilgrimage
. Saigoku Aizen Deity Pilgrimage 西国愛染霊場 .

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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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2023/09/16

Shofukuji Yakushi Tsuchibashi

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. Japan - Shrines and Temples - Index .
. Buddhist Temples and their Legends .
. Inage 7 Yakushi Temples 稲毛七薬師霊場 .
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Shoofukuji 正福寺 Shofuku-Ji, Tsuchibashi
医王山 Iozan 法徳院 Hotoku-In 正福寺 Shofukuji
川崎市宮前区土橋6丁目2-8 / Kawasaki city, Miyamae ward, Tsuchibashi

The main statue is 薬師如来 Yakushi Nyorai.

The temple was founded by 阿闍梨了廓 Ajari Ryokan.
In 1752 it was revitalized.
Around 1840 it burned down, together with 第六天社 Shrines nearby.
It was later rebuilt at its present location.

- - - - - In the compound
馬頭観音 - 1827年(文政10年)建立の刻像塔 Bato Kannon
馬頭観音 - 1841年(天保12年)建立の文字塔道標を兼ね、南大山道、東二子道、北登戸道、西王禅寺道と刻まれている
馬頭観音 - 1855年(安政2年)建立の刻像塔 Bato Kannon

庚申塔 - 1747年(延享4年)建立の青面金剛刻像塔
地神塔 - 1872年(明治5年)建立の文字塔
六地蔵 - 1972年(昭和47年)建立の「延命地蔵尊」ほか。
巡拝塔 - 1869年(明治2年)建立
。 句碑 - 1974年(昭和49年)建立の内野琴月句碑
無縫塔 - 1797年(寛政9年)建立。「権律師法印宗珠霊位」
。 石庭

Bunkazai 文化財 cultural properties
薬師如来立像 - 本尊。作年不詳の一木造り Statue of Yakushi Nyorai
日光・月光菩薩立像 - 本尊脇侍。江戸時代作の寄せ木造り Statues of Nikko and Gekko Bosatsu.
阿弥陀如来像 - 木造、台座に1695年(元禄8年)の墨書銘 Statue of Amida Nyorai

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- Yearly Festivals 年中行事 -

正月、5月、9月 護摩
4月8日 花祭り
8月12日 施餓鬼会

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Also on the following pilgrimage :

. Tama Seven Yakushi Pilgrimage 多摩七薬師霊場 . - Nr. 3

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- - - - - Reference of the temple
- source : wikipedia
- source : inage yakushi .



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This temple is Nr. 03 of the pilgrimage
. Inage 7 Yakushi Temples 稲毛七薬師霊場 .

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


....................................................................... Fukushima 福島県  
郡山市 Koriyama city 湖南町 Konan town

. Legends about Jizo Bosatsu - 地蔵菩薩 .
Jizo sama no tatari 地蔵さまの祟り the curse of Jizo
There are 六地蔵 six Jizo statues.
Around 1820 they became a problem in their location
and were relocated to the Temple 正福寺 Shofuku-Ji.
Soon a fever disease started in the area.
So the statues were brought to their old location
and soon the fever epidemic stopped.




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

The history of the Shima region is recorded in 志州天朗峰福寺縁起, kept at 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.
鯨山出現観音 Kujira Shusse Kannon
. Kujira - legends and toys with whales .




....................................................................... 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 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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. Temples with legends .

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

. Japan - Shrines and Temples - Index .

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2023/09/14

Yogoji Yakushi Nogawa

[ . BACK to DARUMA MUSEUM TOP . ]
. Japan - Shrines and Temples - Index .
. Buddhist Temples and their Legends .
. Inage 7 Yakushi Temples 稲毛七薬師霊場 .
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Yoogooji 影向寺 Yogo-Ji, Nogawa
威徳山 Itokuzan 月光院 Gekko-In 影向寺 Yogoji
川崎市宮前区野川本町3丁目4-4 / Kanagawa, Kawasaki city, Miyamae ward, Nogawa Honcho

The main statue is 薬師如来 Yakushi Nyorai.

In the year 739 天平11年, 光明皇后 Emperess Komyo became ill.
Her husband, Emperor Shomu Tenno 聖武天皇 (701 – 756) had a dream one night:
A monk came to his bedside and told him, the village of Tachibana
in Musashi no Kuni 武蔵国橘 (now Kanagawa) there was a sacred spot
with a sacred stone where people prayed to a statue of Yakushi Nyorai to be cured.
The emperor sent Saint Gyoki Bosatsu to pray there - and - the Empress was cured.
Later there were more stories about people being cured there.


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- Yearly Festivals 年中行事 -

1月元日~3日 初詣(1日~3日 薬師如来本尊御開帳)
3月 春彼岸会
5月第2日曜日 施餓鬼会
7月 新盆供養会
9月 秋彼岸会
10月第2日曜日  影向寺の縁日 護摩祈願会 聖徳太子供養会
12月31日 招福の鐘献打会 ※午後1時~(鐘108回で終了)
. - reference : yougouji.jp/annual_event,,, - .

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- - - - - Reference of the temple
- source : yougouji.jp ...
- source : inage yakushi .



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This temple is Nr. 02 of the pilgrimage
. Inage 7 Yakushi Temples 稲毛七薬師霊場 .

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


....................................................................... Kanagawa 神奈川県 
川崎市 Kawasaki city 中原区 Nakahara ward

In the year 739 天平11年, 光明皇后 Emperess Komyo became ill.
Her husband, Shomu Tenno 聖武天皇 (701 – 756) had a dream one night:
A monk came to his bedside and told him, the village of Tachibana
in Musashi no Kuni 武蔵国橘 (now Kanagawa) there was a sacred spot
with a sacred stone where people prayed to a statue of Yakushi Nyorai to be cured.
The emperor sent Saint Gyoki Bosatsu to pray there - and - the Empress was cured.
Later there were more stories about people being cured there.
. yoogooseki ヨウゴウセキ 影向石 Yogoseki Stone with Yakushi Image .

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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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2023/09/12

Tairyuji Aizen Futatabisan

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. Saigoku Aizen Deity Pilgrimage 西国愛染霊場 .
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Tairyuuji 大龍寺 Tairyu-Ji, Futatabisan
再度山 Futatabizan, 大龍寺 (たいりゅうじ) Tairyuji

兵庫県神戸市中央区再度山一番地 / Hyogo, Kobe city, Chuo ward, Futatabiyama 1

The Kannon statue is 如意輪観音 Nyoirin Kannon.

The temple is often called chuufuu yoke no o-tera 中風除けの寺 "Temple to prevent palsy".

The temple was founded in 768 by 和気清麻呂 Wake Kiyomaro.
In 804 Kukai Kobo Daishi rebuilt it on request of 称徳天皇 Empress Shotoku Tenno (孝謙天皇 Koken Tenno).
(Empress Kōken, known as Empress Shōtoku.)
The path where Kukai climbed the mountain is called 大師道 Daishi Do - Road of Kobo Daishi.
It is located on the southern slope of 摩尼山 Mount Manisan.
The temple was revived in 1350 by 善妙上人 Saint Zenmyo.
In 1375, 後円融天皇 Emperor Goennyu suffered from palsy and Saint Zenmyo came here to pray for his recovery.
The present compound dates back to the Edo period.

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shuin 朱印 stamp - with Daikoku Ten

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- Yearly Festivals 年中行事 -

. Yearly Festivals 年中行事 List .

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- - - - - In the compound:
大師堂(本堂)Hall for Kobo Daishi
修行大師像 - 修行中の空海の像 Statue of Kobo Daishi in Training
毘沙門堂 Hall for Bishamon Ten
三重石塔 three story stone pagoda
鐘楼堂 Hall for the Belfry
護摩堂 Hall for the Goma fire ritual
諸天堂 Shoten Hall
四国八十八箇所石仏群 Stone markers for the 88 Temples of the Shikoku Pilgrimage
奥の院大師堂 Hall for Kobo Daishi at the Oku no In temple
梵字岩(市指定史跡) - 空海の作という rock with Sanskrit inscription - made by Kobo Daishi
霊明殿 - 庫裡、納経所、納骨堂などが入っている
西国三十三所石仏群 Stone Memorials for 33 Kannon Temples of Saigoku
仁王門 Gate with Nio Statues
稲荷社 Shrine for Inari
山門(赤門、楼門)Temple Gate, Red Gate, Tower Gate

亀の岩 - 空海の作という - Turtle Rock - made by Kobo Daishi
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Also on the following pilgrimages :

近畿三十六不動尊霊場第9番 Kinki 36 Fudo Temples - Nr. 09
摂津国八十八箇所第82番 Settsu no Kuni 88 Temples - Nr. 82
摂津国三十三箇所第6番 Settsu no Kuni 33 Kannon Temples - Nr. 6
神戸十三仏霊場第6番 Kobe Jusanbutsu - Nr. 06
ぼけ封じ近畿十楽観音霊場第8番 Bokefuji Kinki Juraku Kannon - Nr. 8
神戸七福神(大黒天)
Kobe Shichifukujin - Daikoku Ten
. reference - tairyuji.com .

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- - - - - Reference of the temple
. reference - tairyuji.com .
- source : wikipedia ...
. source - aizen17.net ... .
- reference source : nippon-reijo.jimdofree ... -



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This temple is Nr. 05 of the pilgrimage
. Saigoku Aizen Deity Pilgrimage 西国愛染霊場 .

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

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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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2023/09/10

Tama Yakushi Pilgrimage Info

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Tama Seven Yakushi Pilgrimage 多摩七薬師霊場


- Kanagawa 神奈川県 -

01 薬王山塩谷寺 Enkoku-Ji - 横浜市港北区高田町4-34-35 . 01 塩谷寺 Enkoku-Ji .
02 威徳山影向寺 Yogo-Ji - 川崎市宮前区野川419 . 02 影向寺 Yogo-Ji .
03 白王山正福寺 Shofuku-Ji - 川崎市高津区北見方2-13-1 . 03 正福寺 Shofuku-Ji .
04 天文山西光院 Saiko-In - 横浜市港北区日吉本町5-9-24
05 遍照山光明寺 Komyo-Ji - 横浜市港北区新羽町3990 . 05 光明寺 Komyo-Ji .
06 薬王山医王寺 Io-Ji - 川崎市川崎区旭町2-4-4
07 熊野山玉泉寺 Gyokusen-Ji - 狛江市東和泉3-10-23

. 薬師如来 Yakushi Nyorai Bhaisajyaguru .
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- source : tesshow.jp .. -

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. Temples with legends .
. Japan - Shrines and Temples - Index .

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2023/09/08

Enkokuji Inage Takada

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Enkokuji 塩谷寺 Enkoku-Ji, Takada
薬王山 Yakuozan 塩谷寺 Enkokuji
神奈川県横浜市港北区高田西4-34-35 / Kanagawa, Yokohama city, Kita ward, Takada Nishi

The main statue is 馬頭観世音菩薩 Bato Kannon Bosatsu.

The temple was founded in 851 by 慈覚大師円仁 Jikaku Daishi Ennin.
. Jikaku Daishi Ennin 慈覚大師仁円 (794 - 864) . .

The wife of 文徳天皇 Emperor Montoku (regent from 826 - 858) could not have children for a long time.
Jikaku Daishi went to Takada in Yokohama, where a special well was found.
The Empress became well soon after drinking the water.
She then had three children. After each birth, she sprinkled some of the water on the head of the baby.
When the third boy was born, she sprinkled water again and the water begun to shine on his head.
The third child later became 清和天皇 Emperor Seiwa Tenno (858 - 876).
Emperor Montoku ordered to have a temple build near the well.
This temple became known as 塩谷寺 Enkoku-Ji.
The temple later became desolate.
Around 1649, it was revived and the farmers came here to pray.
Since the farmers kept many horses, they had a statue of Bato Kannon with a Horse Head made to pray to.
At the place of the former Main Hall there is now 薬師堂 a Hall for Yakushi Nyorai.
In 1964, a kindergarden was opened in the compound, 光明幼稚園 Komyo Yochi-En.

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shuin 朱印 stamp for Yakushi Nyorai

shuin 朱印 stamp for Bato Kannon

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- Yearly Festivals 年中行事 -

新年初護摩供
御札お焚きあげ
初午
花祭り(降誕会・灌仏会)
山家会 (さんげえ) Sange-E
大施餓鬼会
観音会
七五三まいり
霜月会 (Shimotsuki-E)
. - reference : enkokuji.jp/index .. event - .

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Also on the following pilgrimages :

. 准秩父三十四観音霊場28番・29番 Chichibu 34 Kannon Pilgrimage, Nr. 28 and 29 .

. 多摩七薬師霊場1番 Tama Seven Yakushi Pilgrimage, Nr. 1. .

. Kannon Bosatsu Introduction .

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- - - - - Reference of the temple
- source : tesshow yokohama...
- source : enkokuji ... .
- reference source : nippon-reijo.jimdofree ... -



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This temple is Nr. 01 of the pilgrimage
. Inage 7 Yakushi Temples 稲毛七薬師霊場 .

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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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2023/09/06

Inage Yakushi Pilgrimage

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Inage 7 Yakushi Pilgrimage 稲毛七薬師霊場


Established in 2022.
Seven Temples of Yakushi Nyorai in 神奈川県 Kanagawa prefecture.

01 薬王山 光明院 塩谷寺 Enkoku-Ji - 馬頭観世音菩薩 Bato Kannon - . 01 塩谷寺 Enkoku-Ji .
02 威徳山 月光院 影向寺 Yogo-Ji - 薬師如来 - . 02 影向寺 Yogo-Ji .
03 医王山 法徳院 正福寺 Shofuku-Ji - 薬師如来 - . 03 正福寺 Shofuku-Ji .
04 天文山 薬王寺 西光院 Saiko-In - 薬師如来 - 横浜市港北区日吉本町5丁目9-24
05 長栄山 遍照院 光明寺 Komyo-Ji - 薬師如来 - 横浜市鶴見区獅子ケ谷2丁目29-13
06 円瀧山 光明院 興禅寺 Kozen-Ji - 十一面観世音菩薩 Juichimen Kannon - 横浜市港北区高田町1799
07 医王山 薬師院 Yakushi-In - 薬師如来 - 川崎市高津区新作3丁目27-1

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- reference source : jimdofree -

. Inage Sunset Beach Park 稲毛海浜公園 .


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2023/09/04

Gyokusenji Kannon Ichinono

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Gyokusenji 玉泉寺 Gyokusen-Ji, Ichinono
東渓山 Tokeizan 玉泉寺 Gyokusenji
千葉県長生郡長南町市野々3024/ Chiba, Chosei district, Chonan town, Ichinono

The main statue is Senju Kannon 千手観音 Kannon with 1000 Arms

Not much information about this temple is found online.


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shuin 朱印 stamp

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Also on the following pilgrimage :

. Shin Kazusa 33 Kannon 新上総国三十三観音霊場 . - Nr. 06

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- - - - - Reference of the temple
- source : omairi.club/spots/86611 ...
- source : tesshow - kazsa_yakshi .
- reference source : nippon-reijo.jimdofree ... -



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This temple is Nr. 33 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 .

. Legends about a Kappa 河童伝説 .


....................................................................... Fukuoka 福岡県 

. Legends about a Kappa 河童伝説 from Kyushu .
At the Temple 玉泉寺 Gyokusen-Ji there is the grave of 大積伊賀守隆鎮 Osumi Iga no Kami Tokochin,
the lord of the 門司城 Moji castle.
He was killed by 大友宗麟 Otomo Sorin and buried here.
If people give the moss of the grave to a horse or bull,
the animals will never be attacked by a Kappa.

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- reference : Nichibun Yokai Database -

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

. Japan - Shrines and Temples - Index .

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2023/09/02

Kannonkyoji Kannon Shibayama

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. 新上総国三十三観音 New Kazusa 33 Kannon Pilgrimage .
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Kannonkyoji 観音教寺 Kannonkyo-Ji, Shibayama
芝山仁王尊 Shibayama Nio-son 観音教寺 Kannonkyoji
千葉県山武郡芝山町芝山298 / Chiba, Shibayama town, Shibayama

The main statue is 観音様 Kannon Bosatsu.

The temple was founded in 825 by 慈覚大師円仁 Jigaku Daishi Ennin.
It grew fast and now has more than 18 sub-temples.
Around 1180 it came under the protection of 千葉介平常胤 Chiba Tsunetane (1118 - 1201).
It was popular with people to come and make a wish.
When Toyotomi Hideyoshi brought the war to Odawara, it was burned down.
In the Edo period, it became one of the 18 important temples in the region.
It became famous to prevent fires and the Edo fire brigade came here regularly.
Normaly, statues of the two Nio Deities are at each side of the Main Gate.
But here they are inside the temple in front of the altar.
. Jigaku Daishi Ennin 慈覚大師仁円 .

The three-story pagoda is an important cultural property of Chiba.

- - - - - Other buildings in the compound:
不動堂 Fudo Hall
黒龍大王神(己巳尊)Hall for the Black Dragon King
芝山稲荷 Shibayama Inari Hall
山王社 Hall for the Sanno Deity
芝山天神 Hall for Shibayama Tenjin

芭蕉翁句碑 Haiku stone in memory of Matsuo Basho

観音の甍みやりつ花の雲
Kannon no iraka miyaritsu hana no kumo

Kannon Temple:
looking off at its tiled roof
in clouds of blossoms
Tr. Barnhill

Written in 1686 - 貞亨3年.
According to Kikaku, Basho wrote this when he was ill in Bed in Fukagawa.
It seems he could see the roof of Asakusa Kannon temple from his home, which is about 3.5 km away.
. Kannon and Haiku .

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omamori お守り amulets

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- - - - - Reference of the temple
- source : niouson.or.jp ...
- reference source : nippon-reijo.jimdofree ... -



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This temple is Nr. 33 of the pilgrimage

. 新上総国三十三観音 New Kazusa 33 Kannon Pilgrimage .

. Kazusa Yakushi Pilgrimage 上総国薬師如来霊場 . - Nr. 34

. Kannon Bosatsu 観音菩薩 Avalokiteshvara .

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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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