2021/12/02

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 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 "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 .


Your comments and help are most welcome!

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 - - - - -

- AAA - / - BBB - / - CCC - / - DDD - / - EEE -

- 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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2021/10/20

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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2021/08/20

Daishoin Fudo Hinaga

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. Pilgrimages to Fudo Temples 不動明王巡礼 .

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Daishooin 大聖院 Daisho-In - Hinaga
無動山 Mudozan 松井寺 Matsui-Ji 大聖院 Daishoin

三重県四日市市日永2-11-7 / Mie, Yokkaichi city, Hinaga

The main statue is 日永の不動さん Hinaga no Fudo San.

. Sanjuroku Doji 三十六童子 36 acolytes .
宝蔵護童子 Hozo Go Doji is Nr. 29.


- quote
According to the temple biography, it is said to be an ancient temple related to the opening of 行基 Gyoki in Tenpyo 10 (738),
and it is said that it was originally located on Mt. Atago in the west and had 17 temples.
During the Tensho era (1573-1592), the army under 織田信長 Oda Nobunaga attacked and burned down 諸堂 Morodo.
The chief priest of the time, 蓮華法印 Renka Hoin, took out the statue of Fudo Myo, the principal idol, on his back and escaped the difficulties.
In the 3rd year of Genroku (1690), the fourth great monk of Chuko, 海養法印 Kaiyo Hoin, moved the temple to its present location and changed the name of the temple to Daishoin Matsui Temple.
The statue of Fudo Myo, the principal idol, was made in the late Heian period and is designated as an important cultural property of the country.
It is said that 源 頼義 Minamoto no Yoriyoshi, a military commander of the Heian period, sensed Fudo Myo in the camp, engraved it in the Jocho period of the Buddhist priest in Kyoto, and worshiped it as a lifelong memorial Buddha.
- source : bloges.wiki/wiki/ja ...

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shuin 朱印 stamp

- Reference of the temple
- source : mieshikoku88.net ...

- reference source : www.36fudo.jp ... -
- reference source : hotokami ... -


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- Yearly Festivals 年中行事 -

January 1-3 Correction Meeting
January 28 First Fudokai Ceremony (Opening of the principal image)
August 28 Fudo Bonkai Ceremony (Opening of the principal image)
28th of every month Fudoson Ennichi, Goma memorial service
- reference source : 大聖院_(四日市市) ... -

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This temple is Nr. 29 of the
. Pilgrimages to 36 Fudo Temples in the Tokai region 東海三十六不動尊霊場 .

. O-Mamori お守り Amulets and Talismans .

. Fudō Myō-ō, Fudoo Myoo-Oo 不動明王 Fudo Myo-O
Acala Vidyârâja - Vidyaraja - Fudo Myoo .


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. - Join Fudo Myo-O on facebook - Fudō Myō-ō .

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. Pilgrimages to Fudo Temples 不動明王巡礼
Fudo Myo-O Junrei - Fudo Pilgrims .



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- - #daishoin #tokaifudo #hinagafudo #mudozan #matsuiji -
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2021/08/19

Daijiji Kannon Otsuka

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. Famous Places and Power spots of Edo 江戸の名所 .
. 山の手三十三観音霊場 Pilgrimage to 33 Kannon Temples in the Yamanote area
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Daijiji 大慈寺 Daiji-Ji - Otsuka
普門山 Fumonzan 天寿院 Tenju-In 大慈寺 Daijiji


豊島 大塚公園 / Toshima, Otsuka Park

This temple is now abandoned.
The main statue was 正観世音菩薩 Sho Kannon.

It was probably founded in the Muromachi period (1336 - 1573).
Some sources quote 刑部卿局 Gyobukyo no Tsubone (1570 - 1661) as the founder.
Gyōbukyō no tsubone was the daughter of Azai Nagamasa (1545 - 1573).
Gyobukyo was the wet-nurse of 千姫 Princess Senhime.

The temple was restored around 1640.
The temple was abandoned around 1900.

In 大塚公園 the Otsuka Park is 庚申塔 a Koshin Stone monument at the place where the temple was.
. Kooshin 庚申 the Koshin Deity .

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- quote -
Senhime 千姫 (1597 – 1666), or Lady Sen,
was the eldest daughter of the shōgun Tokugawa Hidetada and later the wife of Toyotomi Hideyori.
She was remarried to Honda Tadatoki after the death of her first husband.
Following the death of her second husband, she later became a Buddhist nun
under the name of Tenjuin (天樹院).
- more in the wikipedia -

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- Reference of the temple
- source : google
- reference source : tesshow.jp ... -

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This temple is Nr. 06 of the
. 山の手三十三観音霊場 Pilgrimage to 33 Kannon Temples in the Yamanote area

. Kannon Bosatsu 観音菩薩 Avalokiteshvara .

. Shō Kannon 聖観音 / 正観音 Sho Kannon / 聖観世音菩薩 .

. Ootsuka 大塚 Otsuka "big mound" Bunkyo ward, Koishikawa .

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. Join the Kannon Bosatsu Gallery on Facebook .

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. 山の手三十三観音霊場 Pilgrimage to 33 Kannon Temples in the Yamanote area

. The Yamanote area in Edo / Tokyo .

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- - #daijiji #otsukakannon -
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2021/08/18

Zazen Meditation Legends

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. Japanese Legends - 伝説 民話 昔話 – ABC-List .
. Buddhist Temples and their Legends .
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zazen 座禅 Zen Meditation and Legends


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


....................................................................... Ehime 愛媛県  
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松山市 Matsuyama city 平田町 Hirata town

. The priest at 常福寺 the temple Jofuku-Ji .


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- reference : Nichibun Yokai Database -
09 座禅 (01)

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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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2021/08/17

Nichiren Sect Legends

[ . BACK to DARUMA MUSEUM TOP . ]
. Japan - Shrines and Temples - Index .
. Japanese Legends - 伝説 民話 昔話 – ABC-List .
. Buddhist Temples and their Legends .
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Nichiren Shu 日蓮宗 Legends about the Nichiren Sect


. Saint Nichiren 日蓮 (1222 – 1282) .
Founder of the Nichiren Sect.

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


....................................................................... Kyoto 京都府  
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左京区 Sakyo Ward 東松が崎 Higashi-Matsugasaki

. Tengu 天狗と伝説 Tengu legends "Long-nosed Goblin" .
A priest at a Nichiren Temple at Higashi-Matsugasaki felt his death coming.
Suddenly he got up, his eyes began to shine, his nose grew bigger and bigger,
he grew wings, became a Tengu and went up into the sky to 如意が岳 Mount Nyoigatake.




....................................................................... Tokyo  
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. 千束の池袈裟懸松 Kesagake no Matsu Pine at Senzoku-Ike Pond .


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- reference : Nichibun Yokai Database -
20 日蓮宗 collecting
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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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- - #nichiren -
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2021/08/16

Jofukuji Fudo Furukori

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. Pilgrimages to Fudo Temples 不動明王巡礼 .
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Joofukuji 常福寺 Jofuku-Ji - Furukori
江寄山 Kokizan 明王院 Myo-O In 常福寺 Jofukuji

三重県上野市古郡559 / Mie, Ueno city (伊賀市 Iga city), Furukori

The main statues are 五大明王尊 Five Great Fudo Myo-O

The temple was founded in 722 by 徳道上人 Saint Tokudo .
In 730, it became chokuganji 勅願寺 an Imperial Temple on request of 聖武天皇 Emeror Shomu.
. Chokuganji 勅願寺 Chokugan-Ji, "Imperial Temple" .

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Kokugo Doji 虚空護童子 (こくうごどうじ)

. Sanjuroku Doji 三十六童子 36 acolytes of Fudo Myo-O . - Nr. 25

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shuin 朱印 stamp

- Homepage of the temple
- source : ict.ne.jp/~jofukuji ...

- reference source : www.36fudo.jp ... -
- reference source : hotokami ... -


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Also on the following pilgrimage :

Iga Shichi Fukujin 伊賀七福神 Seven Gods of Good Luck
恵美須神社(上野恵美須町)
辯才天の岡八幡宮(白樫)
大黒天の西蓮寺(長田)
布袋の常住寺(同)
福禄寿の常福寺(古郡)
毘沙門天の新大仏寺(富永)
寿老人の佛土寺(東高倉)
. 伊賀七福神 .

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- Yearly Festivals 年中行事 -

1月 1日 ☆ 元旦開帳法要 ・ 本尊御開帳(~3日)   
           3日 ☆ 初祈祷護摩供
10日~18日 大般若転読会(各地区)
21日 初大師
2月 1日 厄除祈願
15日 涅槃会
4月 3日 ☆ よくび ・ 弘法大師御影供
5月 8日 花祭り(釈尊降誕会)
6月 15日 弘法大師・興教大師誕生会
8月 10日 施餓鬼法要
12日~15日 お盆棚経
18日 ☆ 会式 ・ 本尊御開帳
12月 15日 十夜念仏(十万遍念誦供養)
21日 終大師
31日 大晦日除夜式
毎月 21日 弘法大師月並御影供
- source : ict.ne.jp... -

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This temple is Nr. 27 of the
. Pilgrimages to 36 Fudo Temples in the Tokai region 東海三十六不動尊霊場 .

. 常福寺 Jofuku-Ji / Fukushima prefecture .

. O-Mamori お守り Amulets and Talismans .

. Fudō Myō-ō, Fudoo Myoo-Oo 不動明王 Fudo Myo-O
Acala Vidyârâja - Vidyaraja - Fudo Myoo .


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


.......................................................................... Ehime 愛媛県 
松山市 Matsuyama city 平田町 Hirata town

. hyakunichizeki 百日咳/ 百日せき と伝説 Legends about pertussis .
The statue of 地蔵 Jizo Bosatsu at 常福寺 the temple Jofuku-Ji is seated.
Once upon a time, the head priest felt his death coming and settled down in the seated Zazen meditation position.
When the villagers came for their last visit, on the sound of the temple bell, the priest died.
His last words were:
"If people come with children suffering from hyakunichi seki 百日咳 whooping cough, they will be healed.
Since then people come here with their ill children.


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- reference : Nichibun Yokai Database -

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. - Join Fudo Myo-O on facebook - Fudō Myō-ō .

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. Pilgrimages to Fudo Temples 不動明王巡礼
Fudo Myo-O Junrei - Fudo Pilgrims .



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- - #jofukuji #joofukuji #furukori #furugori -
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2021/08/15

Kogakuji Kannon Fujimi

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. Famous Places and Power spots of Edo 江戸の名所 .
. 山の手三十三観音霊場 Pilgrimage to 33 Kannon Temples in the Yamanote area
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Koogakuji 光岳寺  Kogaku-Ji - Fujimi
渓照山 Keishozan 西向院 Saiko-In 光岳寺 Kogaku-Ji

調布市富士見町1-36-2 / Chofu city, Fujimi town

The main statue is 阿弥陀如来 Amida Nyorai.

This Temple was built in 1645, to venerate the mother of Tokugawa Ieyasu,
. O-Dai no Kata 於大の方 .
and 伝通院 / 傳通院 Temple Dentsu-In.
Her poshumous name was 傳通院殿 容譽光岳智光大禅定尼.
It was relocated to its present place in 1944.
- - - - - In the compound are
太田道灌稲荷 the Ota Dokan Inari Shrine
大島蓼太の墓 the grave of Haiku poet Oshima Ryota (1718 - 1787)
小川泰山の墓 the grave of Ogawa Taizan (1769 - 1785)


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- Homepage of the temple
- source : jodoshuzensho.jp/daijiten/index ...
- reference source : tesshow.jp ... -

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This temple is Nr. 05 of the
. 山の手三十三観音霊場 Pilgrimage to 33 Kannon Temples in the Yamanote area

. Kannon Bosatsu 観音菩薩 Avalokiteshvara .

. Shō Kannon 聖観音 / 正観音 Sho Kannon / 聖観世音菩薩 .

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. Join the Kannon Bosatsu Gallery on Facebook .

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. 山の手三十三観音霊場 Pilgrimage to 33 Kannon Temples in the Yamanote area

. The Yamanote area in Edo / Tokyo .

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- - #koogakuji #kogakuji #keishozan #chofu #fujimi -
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2021/08/14

Keishoji Fudo Nakamachi

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. Pilgrimages to Fudo Temples 不動明王巡礼 .

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Keishooji 継松寺 Keisho-Ji - Nakamachi
岡寺山 Okaderazan 継松寺 Keishoji

三重県松阪市中町1952 / Mie, Matsusaka city, Nakamachi

The main statue is 如意輪観音 Nyoirin Kannon
. Nyoirin Kannon 如意輪観音 Wishfulfilling Kannon .
At her side are 不動明王 Fudo Myo-O and 毘沙門天 Bishamonten.
These two statues are said to be carved by 弘法大師空海 Kobo Daishi Kukai.
. Kōbō Daishi Kūkai 弘法大師 空海 .

The temple was founded in 743 by 行基菩薩 Saint Gyoki Bosatsu
. Gyooki Bosatsu 行基菩薩 Gyoki Bosatsu (668 - 749) .
on request of 聖武天皇 Emperor Shomu Tenno (701 - 749).
It was soon lost to flooding.
A fisherman named 三津五郎右衛門正信 Mitsu Goroemon Masanobu had a vision from Benzaiten,
left fishing and became 継松法師 Priest Keisho.
When he rebuilt the temple, it got his name.

It was rebuilt and relocated to its present place in 1612.

Statue of En no Gyoja
. En-no-Gyôja 役行者 (634 - 706) .

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shuin 朱印 stamp

omamori お守り amulets


- Homepage of the temple
- source : okadera.com ...

- reference source : www.36fudo.jp ... -
- reference source : hotokami ... -


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- Yearly Festivals 年中行事 -

1日【元旦祈祷会】 January
2日【節分星祭祈祷会】 February
3日 二月初午 February
- March - 6日・7日【初午大祭】
11日【三月初午】
- August 8月
9日【四萬六千日会式(通夜)】
9日夕方から10日早朝にかけてこの日お参りをすると四萬六千日分の御利益があると言われる観音菩薩の功徳日です。
- December 31
31日【除夜の鐘】
- reference source : okadera.com/event... -

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This temple is Nr. 26 of the
. Pilgrimages to 36 Fudo Temples in the Tokai region 東海三十六不動尊霊場 .

. O-Mamori お守り Amulets and Talismans .

. Fudō Myō-ō, Fudoo Myoo-Oo 不動明王 Fudo Myo-O
Acala Vidyârâja - Vidyaraja - Fudo Myoo .


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. - Join Fudo Myo-O on facebook - Fudō Myō-ō .

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. Pilgrimages to Fudo Temples 不動明王巡礼
Fudo Myo-O Junrei - Fudo Pilgrims .



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[ . BACK to DARUMA MUSEUM TOP . ]
- - #keishoji #okadera #nakamachi -
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2021/08/12

Saiganji Kannon Kasuga

[ . BACK to DARUMA MUSEUM TOP . ]
. Famous Places and Power spots of Edo 江戸の名所 .
. 山の手三十三観音霊場 Pilgrimage to 33 Kannon Temples in the Yamanote area
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Saiganji 西岸寺 Saigan-Ji - Kasuga
東光山 Tokozan 荘厳院 Sogon-In 西岸寺 Saiganji, Seiganji

文京区春日1-12-12 / Bunkyo ward, Kasuga

The main statue 千手観世音菩薩 Senju Kannon.


Another important statue is
higiri Fudo son 日限不動尊 Higiri Fudo Myo-O

The statue was kept in 不動堂 a Fudo-Hall, which burned down during the Bombing of Tokyo in 1945.
Since the Fudo statue was made from stone, it did not burn, but hat a lot of damage.
In 1996, the Fudo Hall was rebuilt.
A bronze statue of Fudo was added.
日切不動尊 Higiri"cutting the day" refers to the belief that Fudo would bring riches and good luck if one makes a wish and comes to the temple for a certain number of days, then when the last day is over (giri, kiri) the wish would be fulfilled.
. Higiri Fudo - Yokohama, Kanagawa .

The temple was founded by 本蓮社覺譽上人長察和尚 in 1616.


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- Homepage of the temple
- source : saiganji.com ...
- reference source : tesshow.jp ... -
- reference source : aiai7.net/howto/.. temple/seiganji ... -

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- Yearly Festivals 年中行事 -

十夜会大法要(じゅうやえ だいほうよう) October 9
- reference source : saiganji.com/3 ... -

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This temple is Nr. 4 of the
. 山の手三十三観音霊場 Pilgrimage to 33 Kannon Temples in the Yamanote area

. Kasugacho District, Kasuga-Cho 春日町, Nerima .

. Kannon Bosatsu 観音菩薩 Avalokiteshvara .

. Senju Kannon 千手観音 Kannon Bosatsu with 1000 Arms.

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. Join the Kannon Bosatsu Gallery on Facebook .

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. 山の手三十三観音霊場 Pilgrimage to 33 Kannon Temples in the Yamanote area

. The Yamanote area in Edo / Tokyo .

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- - #saiganji #saiganjikannon #seiganji #kasuga #sogonin $tokozan -
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2021/08/11

Tomyoji Temple Hirai

[ . BACK to DARUMA MUSEUM TOP . ]
. Japan - Shrines and Temples - Index .
. Japanese Legends - 伝説 民話 昔話 – ABC-List .
. Buddhist Temples and their Legends .
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Toomyooji 燈明寺 Tomyo-Ji, Hirai
明雅山 Meiyazan 明王院 Myoo-In 燈明寺 Tomyoji
Hirai Shoten, Hirai Shoden 平井聖天


江戸川区平井6-17-30 / Edogawa ward, Hirai

The date of construction is not well known, but around 1680, Saint Gangyo 元暁法印 founded
Matsuo-Do 松応堂 the Matsuo Hall here.
Kobo Daishi carved a statue of 不動明王 Fudo Myo-O, using a carving technique of 1刀3札 one cut and three prayers inbetween.
In the Edo period, the Shogun came here to rest during their hunting excursions.
The main hall was lost in a fire during the Great Kanto Earthquake.
It was reconstructed by 千代澄道大僧正 around 1930.
The 奥の院 Oku no In was constructed in the Asuka style,
the 中陣 middle sanctum was constructed in the Heian style,
the 外陣 ounter sanctum was constructed in the Kamakura style.
The chandeliers were take from the 鹿鳴館 Rokumeikan.

江戸図会名所

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shuin 朱印 stamp

ema 絵馬 votive tablet

- - - - - Reference of the temple
- reference : wikipedia ...

- reference source : tesshow.jp ... -


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. Kankiten, Kangiten 歓喜天, Shoten 聖天 .
Vinaayaka, Nandikeshvara, Ganesh

Also on the following pilgrimages
- - - 関東三聖天 Kanto 3 great Shoten Statues - - -
02 . Matsuchiyama Shooten 待乳山聖天- 本龍院 Temple Honryu-In, Asakusa Tokyo .
03 . 埼玉県妻沼聖天 Saitama, Menuma Shodenzan. Menuma Shōdenzan
- reference source : 妻沼聖天山 Kumagaya Menuma Shoten -
- reference source : Menuma Shoden-zan - Kumagaya -

. Nankatsu Henro 南葛八十八ヶ所霊場 Pilgrimage in South Katsushika - Nr. 51 .

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. Edogawa ku 江戸川区 Edogawa ward .

Hirai 平井一丁目 - 七丁目 first to seventh district
江戸川区西部に位置し、北で旧中川を挟んだ対岸に墨田区東墨田、東は荒川および中川を挟んだ対岸で葛飾区新小岩・西新小岩および江戸川区松島、南で小松川三・四丁目、西は旧中川を挟んで対岸で江東区亀戸と隣接する。三方(北・東・西)を荒川と旧中川に囲まれる。
江戸川区本土とは荒川・中川で隔てられ、南に隣接する小松川地区以外に陸続きで移動することはできない。墨田区・江東区に隣接し、区境は旧中川。町域内は住宅市街地が広がるが、旧中川沿岸にはライオンのほか、大小の製造業工場が立地する。荒川沿いの河川敷には小松川運動公園および平井運動公園がある。
(wikipedia)

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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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