Showing posts with label - - - RRR - - -. Show all posts
Showing posts with label - - - RRR - - -. Show all posts

2020/05/18

Ryuchuji Fudo Haneda

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. Pilgrimages to Fudo Temples 不動明王巡礼 .
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了仲寺 Ryuchu-Ji Fudo - 羽田不動尊 - Haneda Fudo
喜修山 正蔵院 Shozo-In 了仲寺

大田区本羽田3-10-8 / Ota ward, Hon-Haneda

The date of the foundation is not clear.
It is mentioned in records from 1445 and 1595.
The statue of Fudo Myo-O was made by 伝教大師 Dengyo Daishi.
The main statue of the temple is 大日如来 Dainichi Nyorai.
In 1650 during the flooding of 多摩川 river Tamagawa the compound was destroyed and rebuilt in 1695 on request of the local lord, 織田越前守 Ota Echizen no Kami.
In 1922, the temple was merged with 羽田観蔵院 Haneda Kanzo-In.

. Saicho, Dengyo Daishi 伝教大師最澄 (766 - 822) .

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shuin 朱印 stamp

- Homepage of the temple
- source : shozoin.jp/shozoin ...

- reference source : tesshow.jp ... -
- reference source : plala.or.jp/ANNIE ... -


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Also on the following pilgrimages :

.Tamagawa Henro 玉川八十八ヶ所霊場 - Nr. 79 .

. Tokai Kannon Pilgrimage 東海三十三観音霊場 - Nr. 26 .

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This temple is Nr. 25 of the
. 武相不動尊二十八所 - 28 Fudo Temples in Musashino .

. 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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- - #ryuchuji #hanedafudo #shozoin -
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2020/05/11

Saikoji Rinkoji Fudo Kamoi

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. Pilgrimages to Fudo Temples 不動明王巡礼 .

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namikiri Fudo 波切不動尊 "wave-cutting Fudo"
明王山 Myoozan 西光寺 Saiko-Ji
related to 鴨居山林光寺 Kamoizan Rinko-Ji

神奈川県横浜市緑区鴨居 2-4-1 / Kanagawa, Yokohama city, Midori ward, Kamoi

The temple is located on the top of a long slope.
The temple was founded in 1449 by priest 義慶 Yoshinori.
In 1563, the temple received more land from 徳川家光 the Shogun Tokugawa Iemitsu.
In 1567, it was revitalized by priest 誓順 Junsei.
During fires in 1818 and 1894 the main hall was lost.
The temple was moved here around 1900 as the Fudo Hall from temple 鴨居山林光寺 Kamoizan Rinko-Ji.
In 1984, the other halls like the 薬師堂 Yakushi Do in the compound were combined under the name Saiko-Ji.
The temple has a very large graveyard and many cherry blossoms.


The statue of Fudo Myo-O at Rinko-Ji has been carved by Kobo Daishi Kukai.

林光寺 Rinko--Ji is Nr. 66 on the
. Kanto Henro Pilgrimage 関東八十八ヶ所霊場 .


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shuin 朱印 stamp

- Homepage of the temple
- source : kamoisanrinkouji.net ...

- reference source : tesshow.jp ... -
- reference source : plala.or.jp/ANNIE ... -



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Nearby is
鴨居杉山神社の概要 Shrine Kamoi Sugiyama Jinja
横浜市緑区鴨居4-13-1 / Yokohama, Midori ward, Kamoi

The Shrine was founded in 1449 to protect 鴨居村 the village of Kamoi.
- Deities in residence :
日本武尊 Yamato Takeru and 天照大神 Amaterasu Omikami
In the compound is a small
Tenmangu Shrine 天満宮
- reference : tesshow -

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The temple Saiko-Ji is Nr. 13 of the
. 武相不動尊二十八所 - 28 Fudo Temples in Musashino .

. 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 .


. namikiri 波切不動尊 / 浪切不動明王 / 波切り不動 Fudo cutting waves .

. Saiko-Ji, 大滝 Otaki, 宮城県 Miyagi .

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


................................................................................. Fukushima 福島県
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福島市 Fukushima city 杉妻町 Sugitsuma town

sugi no seirei 杉の精霊 the spirit of the cedar tree
At 西光寺 the Temple Saiko-Ji there were three 大杉 very very large cedar trees.
Around 1805, the priest wanted to cut them down to get money. In the evening he saw three strange children standing there.
They held their hands, walked around the tree and cried before they disappeared.
A couple of beggers were camping below the tree and were awaken that night be a very cold wind. They saw a beautiful young man and two women walking around the tree but soon disappeared.
When they told their observation to the priest, he realized that this were the spirits of the cedar tree, who was more than 1000 years old.
When the villagers heard this, they collected money and begged the priest not to cut it down.
But they cut it anyway, When the first ax cut the tree, there was a lot of water coming out of the cut and they stopped.
But the 6 wood cutters involved in this became ill and died soon after.
The day when they had tried to cut the tree was the 4rth day of the 4th lunar month.
So this day became the day of the cedar festival.
. sugi no ki 杉の木と伝説 Legends about the cedar tree .




................................................................................. Kyoto 京都府 
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亀岡市 Kameoka city 西別院町 Nishi-Betsuin town

. soroban boozu 十呂盤坊主 "the Abacus Priest" .
In the evening the priest from 西光寺 Temple Saiko-Ji could see a young priest using an abacus unter the kaya 榧 torreya tree.
This phenomenon is called "the Abacus Priest".
Some say it is a prank of 狸 a Tanuki badger.
Some say once upon a time there was a young priest often scolded by the old priest, because he could not use the abacus well.
Eventually the young priest hung himself on this tree.




................................................................................. Niigata 新潟県
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柏崎市 Kashiwazaki city

chinshoo 沈鐘 the fallen temple bell
The temple bell from 西光寺 Saiko-Ji was crying every night:
"Shall I go to the sea? Shall I go to the river?"
The priest told it to go to the place it liked best.
So the dragon hook burst and rolled away and the bell sank into the nearby river.
ryuuzu 龍頭 (りゅうず) Ryuzu hook of a temple bell, "Dragon Head"


. ryuuzu 竜頭と伝説 Legends about the dragon head .

- another version -

The hanging tsurigane 釣鐘 temple bell of 真光寺 the Temple Shinko-Ji is a female bell.
The male bell fell into a river at 八幡新町 Yawata Shinmachi and was lost.
The bell had a ryuzu 竜頭 hook with a dragon.
The 龍王 Dragon King would be lonely without the bell, so it was left in the river.

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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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[ . BACK to DARUMA MUSEUM TOP . ]
- - #saikoji #musashinosaikoji #fudopilgrim #rinkoji #kamoi -
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2019/04/27

reibutsu spirit Buddha legends

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. Legends about Death .
. Japanese Legends - 伝説 民話 昔話 – ABC-List .
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reibutsu 霊仏 "Spirit Buddha"



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


................................................................................. Aichi 愛知県  
愛知郡 Aichi district 東郷町 Togo town

. 祐福寺 Temple Yufuku-Ji and 善導大師 Priest Zendo Daishi. .
Zendo Daishi, Priest Shan-tao from China. (613 - 681).
He was a pious man and could show statues of 阿弥陀仏 Amida Nyorai from his mouth when in prayer.

Legend from Yufuku-Ji in Aichi 豊田市 Toyota town
oogoi 大鯉,(淵の主)
祐福寺下にある淵の主は、元庄屋をしていた家に、姿を変えて手伝いをしにきていた。タカキビ団子は嫌いだから食べさせないでくれと言っていたが、誤って食べさせてしまった。それから来なくなったが、淵に大鯉が死んでいて、その腹からタカキビ団子が出てきたという。
- - - - - 祐福寺下にある淵には、主がいた。膳椀を貸していたが、ある人が膳の足が一本取れたままで返した。すると、主は怒って貸してくれなくなったという。



................................................................................. Fukui 福井県  
福井市 Fukui city

ryuutoo 龍燈
禅海上人が亀に乗って糸崎浦に来たとき、海上に不思議に光るのを怪しんだ浦人が引き上げると観音なので寺に安置した。霊仏なので菩薩聖衆も来迎し、汀の松には夜毎に竜灯が立ち上った。




................................................................................. Hyogo 兵庫県  
神戸市 Kobe city

霊仏
播州明石郡大山寺の薬師像も、国家に災いがある時は、大いに汗をかいて災いが起こることを世に告げたという。




................................................................................. Kanagawa 神奈川県  

霊仏
相州大山の不動尊が大いに汗をかいた時は、大地震が起こり、多くの人が死んだ。霊験あらたかな仏像は、その種類を問わず汗をかくというが、かつて不動尊が智興阿闍梨の病苦を代わって涙を流したように、人々の苦悩を憐れんで汗をかいて下さることは、本当にありがたい。




................................................................................. Nara 奈良県  

霊仏が汗をかき、善悪のきざしを示すことは少なくない。生駒山般若窟の不動尊は汗をかいて、災いが起こることを前もって世に示した。




................................................................................. Osaka 大阪府  

霊仏
最近、堺の近村にある廃寺の本尊が、しきりに涙を流した。そのため、筆者の知人の尼僧が色々と心配し、弟子の尼僧にその像を守らせたという。

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大坂内本町の利倉屋忠兵衛の家には、阿弥陀如来の仏像がある。しかし子孫は日蓮宗を信仰し、仏像はクモの巣にまかれていた。そうするとこの家の子供が夜な夜な怯えて泣いた。陰陽師によると、この家に相応しくない霊仏がある為だという。そこで近くの寺に仏像を納めたところ子供は元にもどったという。



................................................................................. Wakayama 和歌山県  
伊都郡 Ito district 高野町 Koya town
霊仏
高野山奥の院の汗かき地蔵は、毎日巳の刻に必ず汗をかくが、なぜ汗をかくのかは分からないという。


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- reference : Nichibun Yokai Database -
08 霊仏 (01)
140 reiken 霊験 collecting



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. Legends about Death .

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

. Japan - Shrines and Temples - Index .


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[ . BACK to WORLDKIGO . TOP . ]
- - #reibutsu #reiken -
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2019/04/18

rinju death deathbed

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. Japanese Legends - 伝説 民話 昔話 – ABC-List .
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rinjuu 臨終 Rinju, death, deathbed
seikyoo 逝去 Seikyo
rinji 臨死 near death


. Legends about death .
- Introduction -


source : honkane.com/kokoroe-seikyo...

In former times a normal death happened at home, with the family around and rituals performed in the home before leaving for the graveyard.

. soshiki 葬式 / sogi 葬儀 funeral .

- Sometimes this could happen:
. yomigaeru よみがえる【蘇る / 甦る】 .
"coming back from a visit to the Yellow Springs, yomi kara kaeru 黄泉(よみ)から帰る.

- . shi no yochoo 死の予兆 legends about forebodes of death .

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kodokushi 孤独死 lonely death
- - - More in the WIKIPEDIA !

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

梅寒し誰れかの臨終かもしれぬ
ume samushi dare ka no rinju kamoshirenu

plum blossoms in the cold -
maybe someone is dying
right now


鈴木鷹夫 Suzuki Takao (1928 - 2013)



臨終を告げ炉けむりをくゞり辞す
rinjuu o tsugeru kemuri o kuguri jisu
別府碧水 Beppu Hekisui


臨終へ急かす山田の夕蛙
和田伴義

阿闍梨とて臨終に割りたきラムネ瓶
攝津幸彦

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


................................................................................. Gifu 岐阜県 
海津市 Kaizu city

reimu 霊夢 oracle dream
濃州海西郡小深井村で、寛文6年8月15日、寛文7年正月15日、同年8月13日の3回にわたって、ある道心者の夢に阿弥陀が現れ、道心者の功徳を認め往生を告げた。予定の日に多くの道俗が読経する中、安座の姿で臨終した。




................................................................................. Kochi 高知県 
高岡郡 Takaoka district 窪川町 Kubokawa town

Around 1950, a man on his deathbed hit his breast and called out
"The boat has come, the boat has come for me!" then he died.



................................................................................. Okinawa 沖縄県 

suzume 雀,kawasemi カワセミ
雀とカワセミは兄弟で、共に首里へ奉公に行っていた。雀は親孝行であったが、カワセミはそうではなかった。ある日親が危篤になり、雀は仕事着のまま実家に帰ったがカワセミはめかし込んでいたので臨終に間に合わなかった。その為、雀はボロを着ているが米倉の横で米を食べ、カワセミは美しい着物を着つつも川の畔で泣いているのである。



................................................................................. Shizuoka 静岡県 
御前崎市 Omaezaki

jashin 蛇身
遠江国見付から東南三里に桜が池がある。法然の師匠の皇円が弥勒の出世を待つと誓って、長寿である蛇身になろうと念じ、臨終にこの池の水を掬って亡くなった。その時池の水が動揺して、皇円は淵底で蛇になったという。
.
むかし比叡山の備後の阿闍梨という者は、自分は死んだら蛇身になって、遠州笠原ノ庄にある桜ガ池に住むと常に言い、臨終の時にこの池の水を取り寄せて掬った。その同じ頃に池では大いに逆波が起きたという。




................................................................................. Tokyo 東京都 
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中央区 Chuo

. hebi 蛇 serpent turns belt around dead body .

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港区 Minato

. shari 舎利 relics .
At the temple Zōjō-ji 増上寺 Zojo-Ji there lived 了学上人 Saint Ryogaku Shonin (1549 - 1634).




................................................................................. Wakayama 和歌山県 
田辺市 Tanabe city

. suzume 雀 sparrow and tsubame 燕 swallow .


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- reference : Nichibun Yokai Database -
86 臨終 (06) collecting
12 死に目 shinime (time when a person dies)

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. Legends about death .

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

. Japan - Shrines and Temples - Index .


[ . BACK to DARUMA MUSEUM . TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- - #rinju #deathbed #death -
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2018/08/01

raigozu Amida coming at death

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. Japan - Shrines and Temples - Index .
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raigoo, raigō 来迎 Raigo, the soul on the way to paradise
"Decent of Amida Buddha", "Amida Coming over the Mountain"

and words in connection with death and the underworld

- quote
Buddhist Art and Amida Raigo Triads
This topic may seem a bit difficult, but try to follow as best you can. It's about a certain type of Buddhist statue. Actually this type of statue does not appear alone, but as a set of three: in the center is a Buddha called Amida, and on either side sits an Bodhisattva-attendant, one named Seishi and one named Kannon.
This set is called an Amida Raigo Triad.

We will talk about what raigo means later, but before we begin, take a look at this Amida Raigo Triad from a temple called Joshoko-ji, in the mountains north of Kyoto.



- - - - - Paintings and Sculpture
- snip -
- - - - - Raigo and Sculpture
Buddhas are considered, like God, to be an Absolute existence and thus require no surrounding environment. Though Buddhas themselves need no enhancement, however, their followers, such as Buddhist angels or Bodhisattvas, sometimes are enriched with depictions of movement or surrounding atmosphere. Here too, however, we see the limitations of sculpture in depicting movement. On ancient Buddhist wall paintings, angels appear to be floating lightly through the heavens around the Buddha. But when these same kinds of angels were incorporated in sculpture and attached to the Buddha's halo, however, they lost their lightness and seemed to become more rigid. This is probably because of the innate differences between painting and sculpture.

The above may be one of the reasons that Japanese sculptors did not often try to incorporate surrounding environment into their sculptures. In the Heian Period, however, belief in the Pure Land spread, and people began to believe that after death they would be reborn in the Pure Land Paradise of Amida Buddha. As this belief spread, so too grew the desire to see expressions of the Pure Land in Buddhist sculpture. The result were images depicting Amida Buddha coming down from the far-off Pure Land Paradise to meet the souls of the dead and take them back with him to heaven. These images are called raigo, and usually had Amida in the center with an attendant on either side. This is the Amida Raigo Triad!

Scenes of this Amida Raigo Triad riding clouds, crossing mountains, and flying through the wind were easy to express through the medium of painting, but many difficulties arose when trying to express such scenes through sculpture, such as in the triad above. Why? Well, think about the nature of sculpture: it is impossible (or it was in those days) to create a sculpture that floats in mid-air. It is also difficult to express speed. To compensate, the sculptors of the Joshoko-ji triad tried to give the attendants a sense of tension and presence by depicting them leaning forward.

Towards the end of the Heian Period, perhaps reflecting changes in the society as a whole, artistic expression became more realistic, both in painting and sculpture. One area in which this can be seen is in the Raigo sculptures. The triad above from Joshoko-ji Temple is one of the earliest experiments in realism in a Raigo triad. Let's compare it with a painting of the same period.

- photo of Yushihachimanko Juhachika-in Temple
What are the differences in the way this Bodhisattva-attendant is portrayed in painting and in sculpture? In the painting, the central triad and their surrounding Bodhisattva ride upon clouds, and cross mountains rich with autumn color as they gradually make their descent. On the other hand, though the sculpture does not show the autumn mountains over which the triad is crossing, it does show all three figures on clouds, and the two attendants crouched on their knees are leaning forward, giving them the same sense of speed and presence within an environment that we see in the painting.
- source : Kyoto National Museum - Shiro Ito



. . . CLICK here for more Photos  !

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source : sendai-c.ed.jp...

木造阿弥陀如来・二十五菩薩像及び地蔵菩薩立像 - Sendai
Amida, 25 Bosatsu and Jizo statue

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source : enpukuji.co/homotsu...
Temple 円福寺 Enpuku-Ji-Tokyo

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Temple 即成院 Sokujo-In - Kyoto

. . . CLICK here for more Photos of statues !


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raigoozuu 来迎図 Raigozu, illustrations of the way to paradise



- quote -
Amida (Amitabha) Coming over the Mountain
The popular, Kamakura Period painting theme of "Amida Coming over the Mountain," usually shows the central image of Amida facing forward with both hands held over his breast. This pattern can be seen in the Zenrinji and Konkaikomyoji "Amida Coming over the Mountain" scrolls. In this scroll, however, Amida comes not over a mountain but across a valley, accompanied by six Bodhisattva attendants. He faces not forwards but to the left, with his right hand raised and his left hand down. Though this posture is atypical of "Amida Coming over the Mountain" paintings, it is common in other raigozu ("Decent of Amida Buddha" paintings). Since it contains no other narrative elements, such as the pious Buddhist on his deathbed awaiting Amida's salvation in the Chionin raigozu scroll, it can be categorized as a variation on the "Amida Coming over the Mountain" theme.
The composition of this work is well-balanced and its portrayal of the figures is elaborate and reverential. It can be counted among the representative Buddhist paintings of the Kamakura Period.
- source : Kyoto National Museum -

- Seated Amida (Amitabha) with Raigo Mudra, hand position of welcoming spirits of the dead.
- source : Kyoto National Museum -

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阿弥陀二十五菩薩来迎図 Amida and 25 Bosatsu coming
Temple 知恩院 Chion-In


source : chion-in.or.jp...

- quote -
Raigo of Amida (Amitabha) and Twenty-five Attendants
This outstanding work depicts Amida (Amitabha) and twenty-five attendants as they descend on clouds over steep mountains down from Heaven. They are on their way to meet a dead person, depicted in the bottom-right, to accompany back to Heaven. This scene is known as "Rapid Descent," because of the especially swift appearance of the clouds. Flying clouds and the depiction of figures and garments in gold are characteristic of Buddhist paintings in the Late-Kamakura Period.
This scene depicts
jo-bon jo-sho (first class, upper birth), the highest state of death, evident from the dead person seated upright in front of a sutra scroll and the pagoda in the sky in the upper-right of the painting. The mountains in the background are high, but their smooth contour lines produce a gentle effect typical of the Yamato-e paintings. Though the scene depicted in this work is imaginary, its elements of landscape expression are impressive.
- source : Kyoto National Museum -


. Chion-In 知恩院 / 智恩院 .
Higashiyama-ku, Kyoto


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観経九品来迎と鳳凰堂来迎図 Byodo-In
平等院鳳凰堂



. 平等院 Byodo-In - The Phoenix Hall in Uji .


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. 高野山 Koyasan, Mount Koya, Wakayama .


高野山聖衆来迎図

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来迎図 by 濱田隆 Hamada Takashi
日本の美術 No273 - 1989年



. . . CLICK here for more Photos  !


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- Further reference by Mark Schumacher, Buddhist Statuary
- 25 Bodhisattva (Nijūgo Bosatsu, Nijugo Bosatsu, 二十五菩薩) -
- Amida Buddha 阿弥陀如来 -
- Apsaras - 雲中供養菩薩 - serving Amida Buddha -

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

. kiraigoo 鬼来迎 (きらいごう) "Welcoming the Demons" .
kigo for late summer
..... Oni Mai 鬼舞"Demon's Dance"
Bon-Kyogen dance performed on the 16th of July, at the temple 広済寺 Hozai-Ji in Chiba.


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

................................................................................. Aomori 青森県 
梵珠山 Mound Bonjusan (486 m)

go raigoo sama 御来迎様 / go toomyoo 御灯明 heavenly light
On the 26th day of the seventh lunar month, the moon in its last quarter looks almost like a boat and the local people see it like the 阿弥陀三尊 Triad of Amida, Seishi and Kannon.
To pray to the three, villagers climb to the temple on Mount Bonjusan and pray the whole night.


- Kannon temple at Mount Bonjusan

- - - - -
bakemono 化物 monster / raigoobashira 来迎柱
A young man once stayed over night at an old temple where monsters live. From below the Raigobashira pillar there came a monster, mumbling obosaru obosau オボサルオボサル, so he picked it up and carried it back home. Next morning he saw that it was a bag full of big and small gold coins.


- source : dannoh.or.jp/history... -
檀王法林寺 Dannō-hōrinji, Temple Danno-Horin-Ji, Kyoto 来迎柱

raigoubashira :
Two or four-circular pillars right and left at each corner of the Buddhist altar to define the most sacred place in a temple where Buddhist images are enshrined.
- JAANUS



................................................................................. Ibaraki 茨城県 
常総市 Joso city

. kitsune densetsu 狐 伝説 fox legends .
In the district of 飯沼郷 Iinuma at the temple 弘経寺 Gugyo-Ji there was a priest well versed in religious discussions, but in fact it was a fox. Another priest wanted to expose this and told the fox/priest he would give him anything he wanted.
The fox said he wanted to see Amida. The real priest told the fox that he could see Amida, but he should not pray to it, since he would then die.
But when the apparition of Amida Raigo came down from heaven, the fox was overwhelmed and begun to pray. And there - he fell down dead immediately.



................................................................................. Nagano 長野県 

Ajari-ike 阿闍梨池 pond of the Ajari
. Higo Ajari 肥後阿闍梨 / 備後阿闍 the Ajari of Higo, Acharya of Higo.
Kooen, Kōen 皇円 Saint Koen and his faith in 弥勒菩薩 Miroku Bosatsu.



................................................................................. Nara 奈良県 

. Temple Taimadera 当麻寺 / 當麻寺 and princess 中将姫 Chujo .
Princess Chujo was a nun at temple Taimadera. She prayed to Amida for her Raigo and six days later, she died and her Mandala was completed.



................................................................................. Tochigi 栃木県 

. tanuki 狸 - mujina 狢 - racoon dog, badger legends .
An old Tanuki had lived at the temple 茂林寺 Morin-Ji, taking care of the tea kettles. Once he fell asleep and his tail begun to show, so the priest now knew he was not a human and threw him out of the temple. To show his gratitude for the many years of his stay, the Tanuki showed the others an apparition of
釈迦来迎 Shaka Raigo, Shakyamuni coming down and died.
The priest then made a grave for the Tanuki and put the lid of the tea kettle on top of it.


source : matsui-ikuo.jp/blog...
- 茶席 釈迦来迎図 -

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- - - - - More tales about shinu 死ぬ death - - - - -

. pokkuri  ぽっくり sudden death .

. daioojoo 大往生 Daiojo tales about a peaceful death .
shiun, shi-un 紫雲 purple clouds
Purple clouds show in the sky when a person has died and the soul in on its way to the Buddhist paradise.
and
Ōjōyōshū 往生要集 Ojoyoshu, Ojo Yoshu
by Genshin 源信  (942-1017), Eshin Soozu 恵心僧都 Eshin Sozu

. ikoo 異香 / イコウ Iko, especially good-smelling incense .

. meido めいど【冥土 / 冥途】 the Netherworld, nether world, underworld .

. rinjuu 臨終 Rinju, death, deathbed .

. shijukunichi 四十九日 day 49 after death .

. shi no yochoo 死の予兆 Yocho, forebodes of death .

. sosei 蘇生 revival; resuscitation from the dead .

. soshiki 葬式 / sogi 葬儀 funeral legends .

. tonshi 頓死 to drop dead .


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- reference : Nichibun Yokai Database -

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. Japan - Shrines and Temples - Index .


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[ . BACK to WORLDKIGO . TOP . ]
- - #raigozu #raigo #amidaraigo #amidatriad #daiojo #peacefuldeath #pokkuri #death -
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2017/12/24

Roku Six Kannon

[ . BACK to DARUMA MUSEUM TOP . ]
. Japan - Shrines and Temples - Index .
. Kannon Bosatsu 観音菩薩 Avalokiteshvara - ABC List .
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roku Kannon 六観音 six Kannon

. 六道 Rokudo - six realms of existance .

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source : kannonsama4000.blogspot.jp

1.聖観音・餓鬼道 - Sho Kannon - Gakido
2.千手観音・地獄道 - Thousand-Armed Kannon - Jigokudo
3.馬頭観音・畜生道 - Horse-Headed Kannon - Chikushodo
4.十一面観音・修羅道 - Eleven-Headed Kannon - Shurado
5.不空羂索観音・人間道 - Fuku-Kenjaku Kannon - Ningendo
6.如意輪観音・天界道 - Nyoirin Kannon - Tenkaido, Tendo


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- quote -
Another Varient of the Six Kannon
1 - 大悲 (Daihi) Most Compassionate (Senju Kannon, 1000-Armed Kannon)
2 - 大慈 Most merciful (Shō Kannon, Holy Kannon)
3 - 師子無畏 Of Lion Courage, Fearless (Batō Kannon, Horse-Headed Kannon)
4 - 大光普照 Of Universal Light, Great Shining Light (Jūichimen Kannon, 11-Headed Kannon)
6 - 天人丈夫 Leader of Gods & Men, Divine Hero (Juntei Kannon, Pure Kannon)
7 - 大梵深遠 Great Brahma (Nyoirin Kannon, Jewel & Wheel Kannon)
Source: Soothill's Dictionary of Chinese Buddhist Terms

and more at Mark Schumacher
- Roku Kannon, Six Kannon 六觀音 -
Chinese = Liù Guānyīn.

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Accounts and Images of Six Kannon in Japan
Fowler, Sherry D



Buddhists around the world celebrate the benefits of worshipping Kannon (Avalokiteśvara), a compassionate savior who is one of the most beloved in the Buddhist pantheon. When Kannon appears in multiple manifestations, the deity’s powers are believed to increase to even greater heights. This concept generated several cults throughout history: among the most significant is the cult of the Six Kannon, which began in Japan in the tenth century and remained prominent through the sixteenth century. In this ambitious work, Sherry Fowler examines the development of the Japanese Six Kannon cult, its sculptures and paintings, and its transition to the Thirty-three Kannon cult, which remains active to this day.

An exemplar of Six Kannon imagery is the complete set of life-size wooden sculptures made in 1224 and housed at the Kyoto temple Daihōonji. This set, along with others, is analyzed to demonstrate how Six Kannon worship impacted Buddhist practice. Employing a diachronic approach, Fowler presents case studies beginning in the eleventh century to reinstate a context for sets of Six Kannon, the majority of which have been lost or scattered, and thus illuminates the vibrancy, magnitude, and distribution of the cult and enhances our knowledge of religious image-making in Japan.

Kannon’s role in assisting beings trapped in the six paths of transmigration is a well-documented catalyst for the selection of the number six, but there are other significant themes at work. Six Kannon worship includes significant foci on worldly concerns such as childbirth and animal husbandry, ties between text and image, and numerous correlations with Shinto kami groups of six. While making groups of Kannon visible, Fowler explores the fluidity of numerical deity categorizations and the attempts to quantify the invisible. Moreover, her investigation reveals Kyushu as an especially active site in the history of the Six Kannon cult. Much as Kannon images once functioned to attract worshippers, their presentation in this book will entice contemporary readers to revisit their assumptions about East Asia’s most popular Buddhist deity.
- source : uhpress.hawaii.edu -

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- quote -
Accounts and Images of Six Kannon in Japan
An 11th-century text, “A Tale of Flowering Fortunes,” described the Six Kannon who “filled the worlds in the 10 directions with innumerable rays of light, which manifested in their colors the bodhisattva resolve to benefit all living beings everywhere.”
Sherry D. Fowler’s “Accounts and Images of Six Kannon in Japan” is an art historical study in the form of a journey to recover the scattered archaeological fragments of the past. The generalized subject is Kannon (in Sanskrit, Avalokitesvara), the compassionate and venerated deity of Buddhism. Fowler’s specific focus is its cult of six, the celestial compartmentalization being an expedient directory to “who” can help with “what” in the answering of prayers.



The reader’s traveling companions are introduced in chapter one, and number seven:
Sho (Noble) Kannon, Thousand-Armed Kannon, Horse-Headed Kannon, Eleven-Headed Kannon, Juntei (Pure) Kannon, Fukukenjaku (Rope-snaring) Kannon and Nyoirin Kannon, who holds the wish-granting jewel. Depending on the Buddhist sect, Tendai or Shingon, Juntei or Fukukenjaku are considered alternates, appearing in one or the other of a sect’s grouping of benevolent beings.

They are a cast of not altogether fixed iconography, but are usually multi-armed, sometimes multi-headed, and are colored from among blue, yellow/gold, white or flesh tone. There is one deity for each of Buddhism’s six transmigratory paths of existence (hell, hungry ghosts, animals, asuras or fighting spirits, humans and heavenly beings), assisting in salvation and better rebirth.

The cult was initially patronized by elites, so Fowler’s historical retrieval of texts and images for the Six Kannon in Japan begins in the 10th to 12th centuries in Kyoto. It was, however, the textual description of the Six Kannon in the Chinese text 摩訶止観 “Mohe Zhiguan” by Zhiyi (538-597) that was adopted and modified in Japan to give legitimacy to the cult’s local implementation and development. Fowler then shifts her geographical address to extant artifacts of the 12th to 18th centuries found on the island of Kyushu, both a place of active Six Kannon worship and a site of the comingling of Buddhist with pre-existing Shinto religious practices. Returning to Kyoto to discuss the superlative Six Kannon set attributed to Higo Jokei in Daihoonji, Fowler then turns to other Japanese areas for their sculptures, paintings and temple bell decorations, eventually touching on the West’s early reception of Japan’s Six Kannon from the 19th century.

A recurring concern throughout is with the instability of the number six, as the deities have also historically been configured as groups of five or seven, sometimes mistakenly. Fowler later follows with the morphing of the original Six Kannon into a supernumerary assembly of 33 that took impetus from that number of deity manifestations mentioned in the Lotus Sutra. The increased number was consonant with the supposed multiplication of power in a collectivity, and the 33-deity concept developed in tandem with the popularization of 33-stop pilgrimage routes from the 15th century. Pious enthusiasm fueled this together with a flourishing print culture, though the expanded cast of deities resulted in the gradual demise of the emphasis on the cult of six.

Part of the book’s message is with the repurposing of Kannon in accord with evolving religious practices, or the multi-purposing of Kannon in historical overview. While early Kannon worship was tied to aristocratic anxieties about the afterlife, the roles and functions of Kannon gradually transformed to aid nonelites in their earthly concerns. These could include the staving off of calamities, safe childbirth, seafaring, animal husbandry, removing curses, exorcism, preventing children from crying at night and apparently also in at least one example, placating the spirit of an angry cat.

A further intriguing discussion of both historical and contemporary concern is the gender and identity reassignment of various deities. The guises and employs of Kannon have risen to the needs of changing circumstances and what different time periods have required of them.

Much of the visual material introduced within is not conventional art historical imagery. The previous century’s scholarship largely saw fit to either ignore or denigrate Buddhist sculpture produced after the 13th century, discerning it had peaked only to suffer protracted decline. The last 50 or so years, however, has observed some reconsideration and Fowler’s scholarship is exemplary for engaging a subject over its vast historical spread — 1,000 or so years of Japan-focused Buddhist art developments.

A further engaging aspect is the book’s feel for treasure-hunting and discovery. In one instance, aided by the internet, digital maps and GPS, Fowler rediscovers a stone monument dated 1562 that survives next to a parking lot in Kirishima, Kagoshima Prefecture. Rather than seeming like a detour, such details are marshaled to bring color and extension in her pursuit of fuller narratives and interpretative contexts. Doing this breathes new life and knowledge into the remnants of the past that were heretofore only known in bits and pieces.
- source : Japan Times - Matthew Larking 2017 -



source : 斑鳩を歩く

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. Six Kannon Temples in Oshu province 奥州六観音 .
founded by Sakanoue no Tamuramaro




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rokumen Kannon 六面観音 Kannon with six faces



六面観音金銅仏 Bronze statue of Kannon with six faces
大明永楽年製


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. rokumen Kannon 六面観音 Kannon with six faces .
for six sacred mountains - by master carver 円空 Enku

The inscription is at the bottom of a Kannon statue with only 6 faces, instead of the usual 11 -
rokumen Kannon 六面観音.


Statue from the year 1690, Gifu, Temple Keiho-Ji 桂峯寺蔵


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. Join the Kannon Gallery on facebook ! .



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. Japan - Shrines and Temples - Index .


[ . BACK to DARUMA MUSEUM . TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- - #rokukannon #sixkannon #rokudo #sixrealms #rokumen #rokumenkannon -
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2017/10/09

Rokubu names

[ . BACK to DARUMA MUSEUM TOP . ]
. 六十六部 Rokujurokubu, 六部 Rokubu Pilgrims - Introduction .
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Rokubu known by their names

The motives for the Rokubu pilgrimage were manifold, often praying for a favor to the deities, healing of disease for themselves or family members, praying for guidance of a dead loved one to go up to the Buddhist paradise.
Most pilgrims remained anonymous, but some became famous on the way and had special halls erected.

Moriichi森市
Tomohei 友兵



- This is a growing list. Please come back !
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- - - - - Moriichi, Mori-Ichi 森市



森市地蔵 Moriichi Jizo
Moriichi Jizo was built by village people to enshrine the Rokubu called Moriichi 森市.
Moriichi stayed several years on the way of the pilgrim and was respected by the people.
When he felt his end would be near, he decided to be buried alive to become an "eternal Buddha" and thus continue to pray for the prosperity and safety of the village people.
This Jizo stands on his grave mound.

森市という六部(行者)


東京都葛飾区奥戸 Tokyo Katsushika Okudo

- reference source : yoyochichi.sakura.ne.jp... -

. sokushinbutsu 即身仏 the Living Mummies of Japan .

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- - - - - Tomohei 友兵

義安寺の六部堂 - A hall for a Rokubu pilgrim at 義安寺 Gian-Ji, Matsuyama, Ehime.



This hall is to enshrine the Rokubu named 友兵 Tomohei
He was a rich farmer and had a happy family life - all went well until his wife died of leprosy. He had to bring up his daughter おしげ O-Shige all by himself, but the girl at age 15 got the same disease as her mother. Tomohei bought all kinds of expensive medicine and prayed to the deities, but the girl did not get better. He sold all his fields, put 66 copies of the Lotus Sutra in a pilgrim's backpack and became a 六十六部 Rokujurokubu, walking away with his daughter.

On their way he was told that the hot spring at 道後 Dogo Onsen in Matsuyama would heal. So they went to Matsuyama. By now the daughter was 19 years. But the hot spring did not heal, her face became worse and she had to shield away from human looks.
She died on August 26 in 1806.
When Tomohei came back to his home, he was filled with grief.
He died on the May 18 in 1818.

Despite his deep religious faith he had lost his family. Tomohei died, saying:
“It is no use praying to Kami or Buddha for the safety of yourself and your family.
Pray to me instead.”
This temple is called お六部さん O-Rokubu San by the local people.
- reference source : yoyochichi.sakura.ne.jp... -

. Gian-Ji, Fireflies and Matsuo Basho .



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. Join the Rokubu Pilgrims on Facebook ! .




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. rokujuurokubu 六十六部 Rokujurokubu, Rokujuroku Bu pilgrims .
- Introduction - 六部 Rokubu Pilgrims -


. Japan - Shrines and Temples - Index .

. Onipedia 日本の鬼 The Demons of Japan .


[ . BACK to DARUMA MUSEUM . TOP . ]
[ . BACK to WORLDKIGO . TOP . ]
- - #rokubunames #famousrokubu -
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2017/10/08

rokubu pilgrims 05 Oita

[ . BACK to DARUMA MUSEUM TOP . ]
. rokujuurokubu 六十六部 Rokujurokubu, Rokubu Pilgrims .
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rokubu 六部 Rokubu pilgrims 05 - Oita to Yamanashi

This is a pilgrimage to many places of Japan, and many legends are connected to the pilgrims.

六部(ろくぶ) Rokubu pilgrimage, Rokubu pilgrim / / 六十六部衆
Pilgrim traveling with 66 volumes of the Lotus Sutra
sixty-six part circuit pilgrimage


Rokujurokubu Hijiri - kaikoku hijiri 廻国聖 - itinerant Rokubu Pilgrim
六十六部行者 rokujuurokubu gyooja / 六部行者 / rokubu gyoja
六十六部廻国巡礼 rokujurokubu kaikoku junrei


A pilgrim copies the 法華経 Hokekyo Lotus Sutra 66 times and brings a copy each to 66 temples
in 66カ国 66 different domains of Japan.




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



................................................................................. Oita 大分県 
国東町 Kunisaki

Once a Rokubu camped over night at a graveyard, because he could not find a house to stay.
The whole night he could hear the voices of the dead, telling their stories to each other.





................................................................................. Okayama 岡山県 
上房郡 Jobo district 北房町 Hokubo

tsurugi misaki ツルギミサキ sword misaki
. Misaki ミサキ / 御先 / 御前 / 御崎 The Misaki Deity of Okayama .





................................................................................. Osaka 大阪府 

Once a Rokubu entered a home and asked to stay over night.
Next morning nobody saw him getting out of the home . . . he had simply disappeared, it seems.
After that the family became very rich, but soon after all family members died.





................................................................................. Shiga 滋賀県 

.......................................................................
伊香郡 Ika district 余呉町 Yogo cho

ookami 狼 wolf,太郎が母 the Mother of Taro
Once a Rokubu camped over night under 柳ヶ瀬の三昧の松 the pine tree of Yanagase. When a pack of wolves came nearer, he climbed the tree. The wolves stood on each other, forming a ladder to get up to him, but could not reach him. Then he heard a voice calling
「太郎が母を呼んで来い」 "Call the mother of Taro!"
and a huge wolf came along.
The Rokubu threw is shuriken 手裏剣 throwing weapon at her and soon all run away.
When he came to the village the next morning, he saw an old woman with a wound on her head. She breathed her last, saying:
「シュンショウ寺に妹のショウリが母がいるから、こんなことはするな、太郎が母は死んだと伝えてくれ」
(Tell my younger sister at the temple Shunsho-Ji that the Mother of Taro has died.)

All the children and grandchildren of this old woman had been wolves, turned human.
- Another version tells
The wolves called on an old cat called 太郎婆 Taro-Ba to climb the tree and get the Rokubu. But he defended himself with a short sword.
He later found that the wolves had killed the old cat by boiling her in a metal bath tub. They feared her curse and built a shrine, the - Ookami jinja 狼神社 Okami Jinja wolf shrine.

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大津市 Otsu city 上田上芝原町 Kamitan Kamishibahara cho

狸 Tanuki, the badger
At the temple 法蔵禅寺 Hozozen-Ji there came a Rokubu pilgrim and asked the priest to take him in over night.
The priest told him to better go to a different place, because his temple was haunted, but the Rokubu said he could endure anything and stayed.
At night when the Rokubu was in bed, at ushi no koku 丑の刻, the spooky hour, he saw a monster peeking down from the ceiling, glaring at him,
The Rokubu called on the monster: "You must be a Tanuki. Come down and lets have a fight!"
When the Tanuki came down and asked what kind of fight, the Rokubu said:
「オノレワ、テンクラテンジャを交代で言い合いをする」
Let us repeat the sentence "Onore wa, Tenkuraten ja" until one gives up.
After a while the Tanuki could not say it any more and fled into the forest behind the temple.

. tanuki 狸 - mujina 狢 - racoon dog, badger legends .






................................................................................. Shimane 島根県 
邑智郡 Ochi district

Once a Rokubu stayed at a remote mountain temple where four monsters were said to roam.
He sat all night before the alter, reciting the sutras. Suddenly he heard a loud noise as if the ceiling was falling down.
A rooster slipped in from the ceiling,
saying he was 西竹林の鶏三足 the rooster with three legs from the Saichikurin, the bamboo grove in the West.
Next came a monster saying he was 南池の鯉魚 the carp fish from Nanchi, the pond in the South..
Next came a monster saying he was 北山の白狐 the white fox from Hokuzan, the mountain in the North.
They asked if ティティコブシ Teitei kobushi was here.
The brave Rokubu scared them all with his sutra reading and they left.

Teitei Kobushi 椿々小法師 - was the name of a cursed camellia tree. (小法師 here spelled like "a young priest".)
kobushi コブシ(辛夷) Magnolia kobus
Other versions talk about a one-eyed rooster at Shichikurin, or a rooster with one leg 西竹林の一足の鶏.

- - - - -Another version about Teitei Kobushi
古寺に住みついた四人の化け物の正体を暴いた坊さんの話
Story about four monsters who lived in an old temple and a brave monk who spooked them!
愛知県一宮市東加賀野井(ひがしかがのい)がまだ美濃国加賀野井郷(かがのいごう)だった頃。
- reference source : manga nihon mukashibanashi -

- - - - - The story of a haunted monster temple in other parts of Japan -
化物寺 東西南北の妖怪 - Monsters of the four directions in a haunted temple





................................................................................. Shizuoka 静岡県 

furudanuki 古狸 the old Tanuki badger
Once upon a time, every year at the annual festival a girl had to be offered in a white chest as
ikenie 生贄 a human sacrifice.
Once an itinerant Rokubu thought this was the doing of a Yokai monster. So he put a dog into the chest instead of a girl.
And indeed, 古狸 an old Tanuki badger, who came to get the offering, was bitten by the dog and died.

.......................................................................
庵原郡 Ihara district 両河内村 Ryogochimura

ryuu no tama 龍の玉 dragon ball
There was a family in posession of a dragon ball. An itinerant Rokubu had left it there as a thank-you present.
If they rub it, eye disease will be healed.

Once the ball was investigated by 大阪の博物館 the Osaka Museum. They found it was one of the two special dragon balls in Japan, the 女玉 Female Ball.
"If someone finds 男玉 the Male Ball, we will buy it immediately!"

. ryuu, ryū 龍 竜 伝説 Ryu - dragon legends .

.......................................................................
Shizuoka 引佐郡 Inasa district

At the Tenjin shrine of 遠州見付 Enshu Mitsuke it was customary to give a human sacrifice once a year.
The story about the dog is told here:
. the brave dog しっぺい太郎 Shippeitaro (or Hayataro) .
At 観音山 mount Kannon-Yama (578 m) a Rokubu got mixed in the story and died. He is now venerated as 犬神様 Inugami-sama.

.......................................................................
賀茂郡 Kamo district 南伊豆町 Minami-Izu town

Mida-gutsu 弥陀窟 Mida cave,Mida zoo 弥陀像 / 彌陀像 Statue of Amida


- Teishi, Minamiizu, Kamo District, Shizuoka

- - - - - There is an old legend about this cave:



Around 1640, there was an old fisherman named 七兵衛 Shichibei, who lived in a village called 手石 Teishi. His wife had died and he was all alone with three children. His youngest son, 三平 Sanpei, was very ill, so the father went to a nearby Kannon temple every day to pray for his health.
One night Shichibei had a dream: Kannon Sama appeared and told him he should get the awabi 鮑 abalone from the bottom of the cave and give them to Sanpei to eat.
So he took his small boat to the cave when he saw three golden Buddha statues in the back, glittering all golden! In awe, he closed his eyes and fell on his knees in prayer. When he opened his eyes again, the bottom of his boat was full of abalones.
He gave them to his son and the boy was soon healed.
This story became quite famous all over Japan.

. awabi densetsu あわび アワビ 鰒 鮑伝説 abalone legends .

In the year 1857, an itinerant Rokubu reached the Midagutsu 弥陀窟 rock cave on the beach. Inside he saw something golden glimmering. He became greedy and wanted to get it, so he went inside. But the tide came and he almost drowned.
Others ventured into the cave and saw a golden statue of Amida, others ventured inside and saw nothing.


source : mfa.org/collections/object...
Amida Buddha Cave at Teishi Village in Izu Province
伊豆手石の弥陀 (Izu Teishi no Mida)
Aoigaoka Hokkei 葵岡北渓画





................................................................................. Tochigi 栃木県 
.......................................................................
鹿沼市 Kanuma

Amida sama 阿弥陀様 Amida Nyorai
Once there was a hall for Amida Nyorai, now the place is called doo ato ドウアト "place where the hall was".
A statue of Amida was venerated here, but then came a Rokubu pilgrim and wanted to steal the statue. He took it from its place, but the Kannon statue next to it begun to cry:
大久保恋しい "I love my Okubo! I long for it!"
So the Rokubu put the statue back in its place.

. Amida Nyorai 阿弥陀如来 Amitaabha Buddha .

.......................................................................
Tochigi 鹿沼市 Kanuma 粟野町 Awano

. sakasadake サカサ竹 / 逆さ竹 upside-down bamboo .
A family had killed a Rokubu to get his money. His 杖 walking staff stuck in the ground and begun to grow upside-down.







................................................................................. Tokushima 徳島県 

. ムソロクブ muso rokubu no tatari 六十六部の祟り curse of the Rokubu .
and 黄金の鶏 the golden rooster

.......................................................................
Tokushima 那賀郡 Naka district

kubikire uma 首切れ馬 horse with the head cut off


- also kubi-nashi-uma
This Headless Horse Yokai is well known in many parts of Japan.

The entrance to a new mountain road looked just like the wound on the neck of a horse with the head cut off.
Sometimes at night people see a horse without a head, and a Rokubu riding it.
This is a curse of a Rokubu, who had his horse killed here.

. uma 馬 koma 駒伝説 horse legends .

首切れ馬 - - - More in the WIKIPEDIA !






................................................................................. Tokyo 東京都 
西多摩郡 Nishi-Tama district

tatariyama 崇り山 the cursed mountain
Mount ミタマ山 Mitamayama is also called Ihaiyama 位牌山 because of its form looking like
a Buddhist mortuary tablet, ihai 位牌.



People try to avoid it. In the mountain is a swamp called Jigaisawa 自害沢 "Swamp where someone killed himself".
Some say it was a Rokubu and the mountain is now cursed.
Others say it was a retainer of Yamato Takeru no Mikoto.
. Legendary Prince Yamato Takeru 日本武尊 .

. Tobayama 塔婆山 "Mountain with grave markers" .







................................................................................. Toyama 富山県 

観音様 Kannon Bosatsu
A Rokubu staying at a village temple woke up at night, because he heard to sound of a horse bell.
This sound came from the statue of Kannon, who had just came back.
The statue let him know:
She had been to a home where a child had been born this night. But in the spring of its 14th year the child would die from the wound of 刃物 a blade.
When the Rokubu came back after 14 years, he was told that the child had indeed died.





................................................................................. Yamagata 山形県 
.......................................................................
Yamagata 東田川郡 Higashi-Tagawa district

daija 大蛇 huge serpent
Once upon a time there lived a senkan chooja 千貫長者 Senkan Choja rich millionaire at river 狩川 Karigawa.
One evening a stately young man came along and fell in love with his daughter. The daughter became pregnant, but as the time passed did not feel like giving birth. Nothing would help.
One day a Rokubu came to the house. "If the son-in-law can climb up to the nest of a tonbi 鳶 black kite and get some eggs for the girl to eat, she will be saved."
So the young man took on his real features of a snake, climbed up a tree and tried to get some eggs from the nest.
But there he was caught by the black kite and the bird swallowed the snake.
The Rokubu told the family:
"I have once been a frog and the young man was the serpent which wanted to eat me, when the master of this house saved me."
The daughter could finally give birth to many serpents and then died. The Rokubu disappeared on the spot.

- Senkan Choja: Shonai no Mukashibanashi. by Seino Hisao
- source : Pacific Affairs, University of British Columbia -

A similiar story is told in Hyogo about the young man / serpent being eaten by
. sagi 鷺 a heron .

.......................................................................
Yamagata 南置賜郡 Minami-Okitama district 中津川村 Nakatsugawa

. Revenge - A family turned Roku Jizo 六地蔵 .

.......................................................................
鶴岡市 Tsuruoka 大山町 Oyama

狸 Tanuki, the badger
Once upon a time in this village, every year at the annual Shrine festival the daughter of a rich man had to be offered as
ikinie 生贄 a human sacrifice.
Then one day came a Rokubu and visited the local shrine. He saw a huge O-Nyudo Yokai mumbling to himself:
"There is 丹波の国の和犬 a special dog in Tanba who must never be told about this."
Then the Nyudo ate the human offering.
The Rokubu went to Tanba to get the dog, brought him here and had him fight with the O-Nyudo Monster. The dog bite the monster, but then he died in the fight.
Following the bloodstains to Rokubu came to a cave where he found an old Tanuki, half dead lying on the ground.

. Oonyuudoo 大入道 O-Nyudo Yokai Monster .

. hitobashira 人柱 "human pillar" - human sacrifice .
ikenie





................................................................................. Yamanashi 山梨県 

hachi 蜂 bees
Two farmers, 茂衛門 Moemon and 八右衛門 Hachiemon, decided to become Rokubu and left the village.
When Moemon took a nap one afternoon, some bees came out of his nose. This was his dream when the bees showed him where a treasure of five large pots was buried.
Hachiemon became envy, then he had a dream, followed the bees and found a treasure of two large pots too.
They both became very rich after that.

- - - - -

孫六という沢 a swamp called Magoroku
This swamp got its name because once a Rokubu with his grandchild (mago) stumbled in this swamp and both died.

- - - - -

benjo 便所 Rokubu on the toilet
Once a Rokubu came to a very poor family and asked them to let him use their outhouse.
The Rokubu learned that the grandmother of this home had stolen a statue of 弁天様 Benten, which had been at the entrance of the outhouse.
The Rokubu got angry and cursed the eldest son, saying he would not live long.
Indeed, the young man became rich for a short time and then died.

.......................................................................
Yamanashi 南都留郡 Minami-Tsuru district 山中湖村 Yamanakako village

. Yamanokami 山の神 Mountain God and the Rokubu .

.......................................................................
Yamanashi 西八代郡 Nishi-Yatsushiro district 下部町 Shimobe

Rokubu no boorei 六部の亡霊 the ghost of a Rokubu
It was at the time when 伊藤家の宗家 the main Ito family was quite affluent.
A Rokubu came to the house, borrowed some fire for his pipe and then left without further ado.
The head of the family thought this was a sinister omen, fired an arrow at the Rokubu and killed him. His body was buried like a muen-botoke 無縁仏 grave of an unknown pilgrim.
But now the home of the Ito family became haunted by the ghost of the Rokubu and all the 14 sub-families where haunted too by the wandering ghost.


..............................................................................................................................................

- reference : Nichibun Yokai Database -


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. rokujuurokubu 六十六部 Rokujurokubu, Rokujuroku Bu pilgrim .
- Rokubu Pilgrims - Introduction -

. Japan - Shrines and Temples - Index .

. Onipedia 日本の鬼 The Demons of Japan .


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