Sennin ike pond

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. sennin　仙人と伝説 Legends about Immortals .
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Senninike, Sennin-Ike 仙人池 Sennin Ike Pond - "Pond of the Immortal"


- CLICK for more photos !

This pond offers stunning views of Mount Tsurugi in all season.
Tsurugidake 剱岳 - 2,999 m
富山県立山町 Tateyama, Toyama


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. sennin 天狗と仙人伝説 Legends about Tengu and Immortals .

. Japan - Shrines and Temples - Index .


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- - #senninike #senninpond #tsurugidake -
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Kumedera Kume Sennin

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Kumedera 久米寺 Kume-Dera, Nara


奈良県橿原市 / Nara Prefecture, Kashihara, Kumecho, ５０２

第7番 霊禅山 久米寺 Kumedera
Nr. 7 of the 49-temple pilgrimage dedicated to Yakushi Nyorai.
. 西国四十九薬師巡礼 Yakushi Nyorai in Western Japan .

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ema 絵馬 votive tablet of the founder, Kume Sennin



stone statue of Kume Sennin

久米寺は、畝傍山（うねびやま）の南に位置する仁和寺（にんなじ）別院の真言宗のお寺で、橿原神宮（かしはらじんぐう）の一の鳥居を南に入ってすぐのところにあります。
久米仙人伝説（くめせんにんでんせつ）
- Homepage of the temple
- source : city.kashihara.nara.jp/kankou




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. sennin　仙人と伝説 Legends about Immortals .



Kume no Sennin 久米の仙人
The Immortal Kume used to fly around in the sky, riding on clouds. Once he saw a beautiful woman doing the washing at a river and got quite excited and involved with her.
This was the reason why he lost his 神通力 supernatural powers.
Part of this 通 power stayed deep in the mountain and became akki 悪鬼 a bad demon, who was called 通鬼 Tsuki, Tsu-Oni. This wicked demon went to the village and bewitched boys, even making them ill and mentally confused.
He lived at the times of emperor 欽明天皇 Kinmei Tenno.

- quote -
Who is Kume Sennin?



..... Kume Sennin’s legend is recounted in classical works, such as Book 11:24 of Konjaku Monogotari (今昔物語集) a 12th century collection of Buddhist Parables, and Essay 8 of Tsuregurekusa (徒然草), a collection of thoughts on life by the Buddhist monk Yoshida Kenko (1283 – 1352).
The legend says
that Kume was traveling on his cloud when he suddenly noticed a young woman near a river washing her clothes. He curiously watched the woman and unexpectedly caught a glimpse of her white leg under her raised kimono.
Kume’s mind became filled with desire and he immediately lost the ability to fly. Heavy with lustful thoughts, Kume fell to the earth and crashed in front of the lady!
Smitten,
Kume chose to marry the maiden. They made love for many years and started a family. Yet one day Kume realized the error of his ways, repented and set off to achieve the ultimate goal of immortality all over again.
According to the legend,
Kume worked hard to redeem himself, regained his powers, and built (or inspired the building of) Kumedera Temple (久米寺)in Kashihara City, Nara Prefecture. This temple dates back to the time of Prince Shotoku Taishi (574 – 622 AD) and still exists today.
This tells us that the Kume legend goes back at least 1,400 years.
... more
- source : thedaoofdragonball.com/blog/dragon-world -



A Japanese ivory netsuke 20th century, signed Keiun finely carved as Peeping Tom Sennin, the cloud dwelling spirit of Kume, 4.5 cm long.
- source : pinterest -


- quote -
Kume Sennin　久米仙人 Also written 粂仙人.
A legendary immortal often depicted in Edo period painting. According to legend recorded in KONJAKU MONOGATARI 今昔物語 (vol.11), Kume Sennin studied the special practices of the immortals at Ryuumonji 龍門寺 in Nara. Having learned how to fly, he flew one day over the Yoshino 吉野 river, and spotted a young woman washing laundry in the river. At the sight of the woman's white legs, he was so struck with passion that his supernatural powers failed him and he tumbled to the ground in front of the woman. This woman became his wife. Kume Sennin was then recruited to help build the capital at Takechi 高市 and was told to move lumber with his special powers. After eight days of intense training, he obtained the protection of Buddha and regaining his supernatural powers, flew the large quantity of wood to its destination in one swoop. For this deed, he received land in Kashihara 橿原 from the emperor, and here he founded Kumedera 久米寺. Pictorial representations of Kume Sennin usually depict him in the act of seeing the woman and tumbling from the sky.
A well known example is the folding screen by Soga Shouhaku 曾我蕭白 (1730-81) in the Boston Museum of Fine Arts (dated 1759). In ukiyo-e 浮世絵 prints Kume Sennin often appeares dressed in the garb of a Chinese sage.
- source : JAANUS -

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source : Autumn-Takayama-Festival...

Kume Sennin on a festival float
秋の高山祭

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. Join the Sennin on facebook ! .



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. O-Mamori お守り　Amulets and Talismans .
. 薬師如来 Yakushi Nyorai 薬師如来 Bhaisajyaguru - ABC .

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. sennin　仙人と伝説 Legends about Immortals .

. Japan - Shrines and Temples - Index .


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- - #kumedera #kumesennin -
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Yakushi legends 09 Osaka Saitama Shiga Shizuoka

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. Yakushipedia - ABC-Index 薬師如来 .
. Yakushi Nyorai - Legends from the provinces .
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Yakushi Nyorai 薬師如来 and
legends from Osaka 大阪,
Saitama 埼玉県, Shiga 滋賀県 and Shizuoka 静岡県

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Yakushi Nyorai 薬師如来 and legends from Osaka 大阪



Tookooin 東光院 Toko-In - Hagi no Tera 萩の寺 Bushclover Temple
豊中市南桜塚1-12-7 // 1 Chome-12-7 Minamisakurazuka, Toyonaka-shi, Ōsaka-
第12番 新西国霊場 Pilgrimage

- reference source : haginotera.or.jp... -

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In 浪速の車町 Kuruma-machi, Naniwa at the 蘆池 Ashi-Ike pond a stone memorial with a figure of Yakushi had been found.
It is also known as
浪花薬師 Naniwa Yakushi or 蘆やくし Ashi-Yakushi.
Every year there was a festival in its honor.
But now the whereabouts of this Yakushi are not known any more.

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- More Yakushi Temples in Osaka

Hoounji 法雲寺 Houn-Ji
堺市美原区今井192-甲

Jigenin 慈眼院 Jigen-In
泉佐野市日根野626

Nichira Zenji 日羅禅寺 Nichira Zenji
八尾市南木の本615

Yachuji 野中寺 Yachu-Ji
羽曳野市野々上5-9-24




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Yakushi Nyorai 薬師如来 and legends from Saitama 埼玉県

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宮代町 Miyashiro

migawari Yakushi 身代わり薬師 Yakushi as personal substiture
When a samurai from Aizu, called Ito 伊藤修理太夫光家 passed here, he was attacked from bandits 野武士. But Yakushi jumped in his place and the samurai was saved.

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所沢市 Tokorozawa

nezumi Yakushi ねずみ薬師 Yakushi and the mice
If the farmers prayed hard to Yakushi, he would prevent their estate from the damage of mice eating their rice harvest.

There is a mountain called
Nezumi Yakushi ねずみ薬師 in Niigata.


source :　takasei.sakura.ne.jp/-nezumiyakusi




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Yakushi Nyorai 薬師如来 and legends from Shiga 滋賀県

In Shigaraki town there is a 不動寺 Fudo Temple. Once a man went missing there and people got out with drums and bells to look for him. They found him dead leaning on a tree on the Ise Road near the Ishi Yakushi stone 石薬師伊勢道.
This was the wrongdoing of a 天狗 Tengu for sure.

. Ishi Yakushi 石薬師 and Yakushi Ishi 薬師石 Rock and Stone .

. Yakushi Nyorai and Tengu Legends　薬師と天狗伝説 .




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Yakushi Nyorai 薬師如来 and legends from Shizuoka 静岡県
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富士吉田市 Fujiyoshida

Yakushi no tatari 薬師のたたり the curse of Yakushi
Once upon a time, a member of the 加賀美イツケ Kagami clan had an eye disease. In a dream he was told that he should go to lake 明見湖 Asumiko (in nearby Yamanashi) and look for a statue of Yakushi Nyoarai to venerate. He did so and his eyes were healed.
But later through a curse of the Yakushi he was forced to bring it to the temple 常在寺 Jozai-Ji in 小立村 Kodachi-mura.

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庵原郡 Ibara district 両河内村 Ryogochi-mura

Once Tokugawa Ieyasu came to 大平の薬師様 Yakushi Sama in Ohira village and prayed, and soon his eyes were healed.
This Yakushi once wanted to be venerated by many more people and came all the way to 吉原 Yoshiwara Town in Eastern Shizuoka. But there he could not move on any more.
So it seems Yakushi did not want to go to Ohira after all.
Ohira is a small village near Numazu - 静岡県沼津市大平.

. Tokugawa Ieyasu 徳川家康 (1543 - 1616) .


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- reference : Nichibun Yokai Database -

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Join the friends on facebook !


. Yakushipedia - ABC-Index 薬師如来 .

. Yakushi Nyorai - Legends from the provinces .

. Yakushi Nyorai Pilgrimages 薬師霊場巡り - Introduction .


. O-Mamori お守り　Amulets and Talismans .

. Japan - Shrines and Temples - ABC List .


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Roku Six Kannon

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. 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 .


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- - #rokukannon #sixkannon #rokudo #sixrealms #rokumen #rokumenkannon -
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Seikoji Temple Kyoto

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. jigoku no oni 地獄の鬼 demons of the Buddhist hell .
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Seikooji, Seikō-Ji 星光寺 Temple Seiko-Ji
京都の六角大宮 / Kyoto Rokkaku no Miya

This temple is famous for an old picture scroll



星光寺縁起絵巻 Seiko-Ji Engi Emaki - Legends about the origin of Seikō-ji
attributed to 土佐光信 Tosa Mitsunobu (1434 - 1525)

- quote -
This is a two-volume picture scroll on the origin and history of Seikoji Temple and the miracles of its principal deity, Jizo Bodhisattva, also known as Yanefuki Jizo 屋根葺地蔵 (Jizo repairing a roof) and one of the six Jizos (bodhisattvas) in central Kyoto.
The articles on January 27 and February 29, 1487 of Sanetaka Koki 実隆公記 (Sanetaka's diary) show that Sanjo Sanetaka wrote the legend to the Seikoji Engi-e (paintings of the origins and history of Seikoji Temple) drawn by Tosa Mitsunobu.
Therefore, it used to be generally believed that the two existing volumes together with the legend constituted the standard work of Mitsunobu. However, at present, it is considered to be a quality copy of Mitsunobu's original work, which was made soon after Mitsunobu's original work was created. Nevertheless, the paintings in the scroll constitute the standard work of the late 15th century.
Inside the residence of Taira no Sukechika 平資親 (first volume, act 1), the 山城守 governor of Yamashiro, paintings can be seen on papered sliding doors (fusuma-e), which depict a Mokkei-type bamboo groove and monkeys. The reed and crane fusuma-e paintings surrounding Sukechika's bedroom (first volume, act 3) are also drawn in sumi ink (suibokuga). It is interesting to see how much yamato-e (Japanese paintings) painters have mastered the suibokuga techniques through the fusuma-e. The panels of a folding screen form one large, continuous scene without borders that used to be applied every two panels to divide the screen into sections.
- Look at the scroll here : e-museum
- source : National Institutes for Cultural Heritage -


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Yanefuki Jizo 屋根葺地蔵 Jizo repairing a roof


CLICK for more details of the scroll !

. Jizō - Jizo Bosatsu 地蔵菩薩 - Introduction .


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Some details of oni 鬼 demons of the Buddhist hell









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. jigoku no oni 地獄の鬼 demons of the Buddhist hell .
- Introduction -


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土佐光信 Tosa Mitsunobu (1434 - 1525)

- quote -
a Japanese painter, the founder of the Tosa school of Japanese painting.
Born into a family that had traditionally served as painters to the Imperial court, he was head of the court painting bureau from 1493 to 1496.
In 1518 he was appointed chief artist to the Ashikaga shogunates.
- - - More in the WIKIPEDIA !




. Sanzu no Kawa 三途の川 River Sanzu, the river on the way to hell .


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. jigoku no oni 地獄の鬼 demons of the Buddhist hell .

. Onipedia - 鬼ペディア　- Oni Demons - ABC-List - .

. O-Mamori お守り　Amulets and Talismans .

. Japan - Shrines and Temples - Index .


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- - #onipedia #seikoji #emakiscroll #yanefukijizo #tosamitsunobu -
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Saga Henro Kyushu

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. . 九州88ヶ所108霊場 Kyushu - 88 and 108 Henro temples . .
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Saga 佐賀県 Henro Pilgrims

04 不動院 Fudo-In
60 龍王院 Ryuo-In
61 高野寺 Koya-Ji
62 誕生院 Tanjo-In
63 蓮厳院 Renge-In
67 東光寺 Toko-Ji
68 無動院 Mudo-In
69 西光密寺 Saikomitsu-Ji
70 宝光院 Hoko-In
80 鶴林寺 Kakurin-Ji
81 大聖院 Daisho-In
82 千如寺 Sennyo-Ji
102 光明寺 Komyo-Ji
103 大定寺 Daijo-Ji
104 金剛寺 Kongo-Ji


source : nihon-naigai.com/html

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04 瑞光山 Zuikozan 不動院 Fudo-In
佐賀県鳥栖市田代大官町８２４
824 Tashirodaikanmachi, Tosu-shi, Saga
- source : www.kyushyu88.com/temple04

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Ryuuoo-In  龍王院 Ryuo-In
Nr. 60 佐賀成田山 Saga Naritasan - 龍王院

佐賀県三養基郡上峰町堤１９０３ / Tsutsumi, Kamimine, Miyaki District, Saga

The main statue of Fudo Myo-O was carved by Kobo Daishi himself on behest of Emperor Saga Tenno 嵯峨天皇.

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- source : Jake Ojisan

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- shared by Bradfort, facebook -
ema　絵馬 stamp

- - - - - Homepage of the temple
- source : /www.kyushyu88.com

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61 普明山 高野寺 Fumyozan Koya-Ji
〒849-2201　佐賀県武雄市北方町志久３２４５
Kitagatacho Oaza Shiku, Takeo, Saga

62 密厳山 誕生院 Mitsugonzan Tanjo-In
佐賀県鹿島市納富分２０１１
Nodomibun, Kashima, Saga
錐鑽身代不動明王 Kirimomi Migawari Fudo (Shikoku Henro 06)

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Rengein 蓮厳院 Renge-In
Nr. 63 金剛勝山 Kongoshozan - 蓮厳院 Renge-In


佐賀県鹿島市大字山浦甲１４７６ / Kashima

The main statues are two 弥陀如来 Amida Nyorai and
薬師如来 Yakushi Nyorai, dating to the Heian period.

Close by is the shrine 祐徳稲荷神社 Yutoku Inari Jinja.

In the back is the temple 奥之院岩屋山興法寺, where the young 覚鑁上人 Saint Kakuban (1095 - 1143) used to practise.


. Legend of Kirimomi Fudo and Kakuban .

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Statues of Fudo Myo-O and Jizo Bosatsu in the garden

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- - - - - Yearly Festivals 年中行事

１月　１日　　　修正家内安全交通安全祈願法要
１月２７日～２月３日　星祭祈願法要
４月２２日　　　弘法大師正御影供お砂踏法要
５月　　 　　　　水子供養法要
６月１５日　 　 青葉祭 Aoba Matsuri
８月第４日曜　施餓鬼法要
１０月第１日曜　本尊祭柴灯護摩、火渡り法要
１、２、７、９、１１、１２月　大師講法要

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67 三間山 東光寺 Mimasan Toko-Ji
佐賀県武雄市山内町大字三間坂甲１４８６６
Takeo

68 阿遮山 無動院 Ashazan Mudo-In
佐賀県武雄市山内町大野黒髪９１２２
Takeo

69 黒髪山 西光密寺 Kurokamisan Saikomitsu-Ji
佐賀県武雄市山内町宮野黒髪山
Takeo

70 龍門山 宝光院 Ryumonzan Hoko-In
佐賀県西松浦郡有田町広瀬甲３５４
Kō Hirose, Arita-chō, Nishimatsuura-gun, Saga

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80 吉原山 鶴林寺 Yoshiharasan Kakurin-Ji
佐賀県唐津市和多田百人町３－８８
Watada Hyakuninmachi, Karatsu, Saga

81 中台山 大聖院 Chudaisan Daisho-In
佐賀県唐津市西寺町1369
Nishideramachi, Karatsu, Saga


. 82 Sennyoji 千如寺 Sennyo-Ji .
福岡県前原市雷山626 626 Raizan, Itoshima, Fukuoka
The main temple is located on the border to Saga / Fukuoka

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102 遍照山 光明寺 Henjozan Komyo-Ji
佐賀県武雄市朝日町字甘久２６２２
Asahicho Oaza Amagu, Takeo, Saga

103 姑射山 大定寺 Koyasan Daijo-Ji
佐賀県嬉野市嬉野町大字吉田丁４１２９
Ureshinomachi Oaza Yoshida, Ureshino, Saga
わけのぼる　はなのうてなの　のりのやま
だいしのめぐみ　うけてうれしき

105 鎮西高野山 金剛寺 Chinzei Koyasan Kongo-Ji
佐賀県唐津市相知町長部田718
Ochicho Nagaheta, Karatsu, Saga

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- reference : list with stamps -
- reference source : www.kyushyu88.com -

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

. 九州三十六不動尊霊場 Kyushu - 36 Fudo temples .

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

The Five Great Wisdom Kings, Godai Myo-O - 五大明王
. The Five Great Elements of the Universe - 地水火風空の五大 .

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. 四国お遍路さん Pilgrims in Shikoku . - General Information

Koya San in Wakayama

Kobo Daishi Kukai 弘法大師　空海
(Kooboo Daishi, Kuukai)

. Gyoki Bosatsu 行基菩薩 (668 - 749) Saint Gyōki .


Haiku and Henro:
.... . The Haiku Henro Pilgrimage  

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. Japan - Shrines and Temples - ABC .


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[ . BACK to WORLDKIGO . TOP . ] - - - - - #sagahenrokyushu - - - - -
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Priest Sanshu and Tengu

[ . BACK to DARUMA　MUSEUM　TOP . ]
. Tengupedia - 天狗ペディア　- Tengu ABC-Index .
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Priest Sanshu deceived by a Tengu
From the Buddhist collection of teachings and tails, the Konjaku Monogatarishū written between 1120 and 1140.
Sanshuu 三修禅師　Sanshu Zenji
伊吹山の天狗と三修禅師


The Tengu from Mount Ibukiyama　伊吹山の天狗　


source : toki.moo.jp/gaten
滋賀県米原市と岐阜県揖斐川町の境 Mountain on the border of Shiga and Gifu.
Written as 伊吹山、息吹山、伊夫岐山、夷服山、胆吹山、五十葺山、伊富貴山、伊服岐山
or Ifuki イフキ
There lived a Tengu called 飛行上人 Higyo Shonin "the Flying Saint".
三朱沙門飛行上人 - Sanshu Samon Hiko Shonin
(samon means priest)

He was very light, only san shu 三朱 "three shu" (一匁の四分の一 one-fourth of 3,75 g)
and therefore could easily fly from mountain to mountain. He lived for many hundred years.
One day on this way to come to help the Empress, who was ill, he stopped on a rock near Lake Biwa, performed some rituals and what do you say, the Empress was healed.

Another story about his activities is told below.

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- quote
A tengu deceives the Buddhist priest Sanshu.
James Kemlo

There once lived a Buddhist priest on Mount Ibuki of Mino Province. This priest was named Sanshu and he knew nothing but the reciting of holy Buddhist sutras and spent many years doing only this.

He taught his students only to recite sutras, but many were worried that Sanshu neglected to teach anything else.

One night, when he was reciting a sutra, Sanshu heard a clear melodic voice call to him from the sky saying, “Because you have been so devoted, reciting so many sutras for me, I will come to fetch you tomorrow at the hour of the sheep (1:00pm to 3:00pm).”

Excited at this, the next day Sanshu purified himself according to the Buddha, told his students to recite a sutra with him and, facing the west, waited for the coming of the Buddha.



At the hour of the sheep, he saw Amida Butsu (Amitābha) “The Buddha of Immeasurable Life and Light,” in all his shining gold radiance, appearing from the mountains in the west. Bosatsu (Bodhisattvas) surrounded him, flying about him chanting beautiful holy words and playing beautiful music. Showers of lotus petals were falling from the sky and carpeting the ground.

In the midst of bright purple clouds, Kannon Bosatsu (Avalokiteśvara), “The Buddhist Goddess of Compassion,” appeared and gave the priest a golden cushion. The Bosatsu carried him away to the west on the golden cushion.

After witnessing this, the students who were left watching began to value even more the reciting of holy sutras.

However, seven days later, when another priest went into the mountains, he heard someone shouting out sutras from the top of a tall cedar tree. He looked carefully and saw Sanshu, naked, tied to the top of the tree reciting sutras. Climbing to the top of the tree he untied Sanshu and asked what had happened.

“Why did you untie me? The Buddha told me to wait here for a bit until he comes back to fetch me.” Sanshu became insane, and died three days later.

This is the story of a priest who, because he lacked the wisdom of the Buddha and knowledge of butsuhõ (the Buddha Dharma), was deceived by a tengu. The condition of maen (ma-en) (deception by Ma, the demon deceiver) and the state of sanbõ no kyõgai (The Three Treasures) are not the same.

Because Sanshu lacked the wisdom of the Buddha, he could not tell the difference between the two, and was therefore deceived. Sanshu could not differentiate between Ma and The Buddha, so he was led astray by a tengu.

Incorrect Buddhist practice leads to conditions that attract evil, that attract the powers of Ma. Wrong minded Buddhist practice leads to destruction. Only with correct practice and formal training under an accomplished Buddhist master attuned to the powers of The Buddha can one hope to achieve merit. One can only hope to correct en (the conditions of a previous life) through The Buddha’s wisdom.

From the Buddhist collection of teachings and tales,
the Konjaku Monogatarishū written between 1120 and 1140.
- source : © James Kemlo

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Mount Ibuki is 1377 m high.
- - - More in the WIKIPEDIA !

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


................................................................................. Iwate 岩手県

In the village of 唐丹村 Tonimura the deity O-Shirasama comes to help is a home burns or there is a forest fire. This is related to legends of 飛行というと天狗 a flying Tengu or the sennin 仙人 Immortals of the mountains and other Buddhist deities.

. O-Shirasama, oshirasama おしらさま、オシラサマ "White Deity" .



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

A man called 他惣治 Tasoji from 山添村 Yamazoe village once saw a huge firefly of more than 30 cm long. He followed it into the forest all the way to the top of 神野山 Mount Konoyama. There the firefly turned into a Tengu and Tasoji became its disciple. He studied for three days and three nights, and learned how to fly. When he came back to the village, he found his fellow villagers looking for him everywhere.
Tasoji could fly from Nara to Ueno in just two hours. He was now called

Tasoji Tengu 他惣治天狗


source : vill.yamazoe.nara.jp/folktales

Other sources say Tasoji was invited by
Iga no Ao-Tengu 伊賀の青天狗 the Green Tengu from Iga
and
Konoyama no Aka-Tengu 神野山の赤天狗 the Red Tengu from Konoyama .



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

In the 板野郡 Itano district at the back of Oasahiki Shrine there lived a Tengu. If someone would stay with him for one year, eat only fruit of the forest trees an wild plants, he would be able to fly freely and become a 仙人 mountain saint, never to die. But the humans are usually threatened by this Tengu and he places them on a wooden door (toita) and carries them back to their home. Therefore those who came back are called
toita sennin 戸板仙人 Mountain Saint of the Wooden Door

. Oasahiko Jinja 大麻比古神社 Oasahiko Shrine .
Naruto, Tokushima



toita with Yokai monster decorations

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- reference : Nichibun Yokai Database -

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. - - - Join my Tengupedia friends on facebook ! - - - .

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. 四十八天狗 - 48 famous Tengu of Japan .

. Tengu 天狗と伝説 Tengu legends "Long-nosed Goblin" .

. - yookai, yōkai 妖怪 Yokai monsters - .

. Legends and Tales from Japan　伝説 - Introduction .

. Mingei 民芸　Regional Folk　Art from Japan .

- #sanshuandtengu #sanshupriest #ibukiyama -
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Seikobo Tengu Daisen Tottori

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. Tengupedia - 天狗ペディア　- Tengu ABC-Index .
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Seikooboo 清光坊 Seikobo, Seiko-Bo
Hookiboo, Hōkibō 伯耆坊 Hokibo, Hoki-Bo
伯耆大山清光坊 Hoki Daisen Seiko-Bo



. Visiting Mount Daisen .
- Introduction -

Mount Daisen (大山, Daisen), is a volcanic mountain located in Tottori Prefecture, Japan. It has an elevation of 1,729 meters.
... one of the most important mountain for Japanese Shugendo. According to ‘Izumo Kokudo Fudoki, which was completed the edition in 733, this mountain was called ‘Ookamitake’’, literally, ‘Mountain of the great god.’

for 相模坊 Sagamibo, Saganbo see below.
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- quote
KARASU TENGU: SENTINEL OF DAISEN
Mt. Daisen in Tottori Prefecture lays many claims to fame in the region, but none has inspired more myths and folk stories than that of the legendary karasu tengu. Said to be part human, part crow, often giant in size, these supernatural beings inhabited the sacred slopes and peaks of Mt. Daisen, at that time off limits to all but monks and religious ascetics.
- photo -
These beings were believed to be intermediaries, go-betweens of the human and spirit worlds. In addition to their inter-dimensional powers, they were masters of all human martial arts who delighted in combat. Some speculate their legend was invented by the hermits who inhabited the mountain, in hopes it would scare away trespassers. Others posit that the supposed tengu were actually the strange ascetics who wandered the mountain themselves. Regardless, tales of these fearsome goblins resonated with anyone traveling the shadowy mountain roads after dark.


(credit: Photography by Shiho Oshita)

Today, a giant karasu tengu statue stands in Daisen Town, near Hira village. Rising high above the surrounding fields, it stands as a reminder of Mt. Daisen’s sacred past, and the guardians who protected its snowy secrets.
- source : karasumagazine.com/ - Benny Shouga

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- quote -
... higher ranked Tengu–Daitengu (大天狗). ... here are only 17 Daitengu,
All the Daitengu possess superior intellect, and whether to the ire or to the honor of the locale (attitudes towards Tengu and whether they are good or bad vary from era to era), they have specific areas they inhabit.

The 7th of these 17 is Hōkibō (伯耆坊),
who resides on Mt. Daisen, the highest mountain of the San’in region.
One of the local famous wagashi (Japanese confectionary) producers in Matsue, Saiundo, has a signature sweet named after the local Daitengu. The Hōkibō sweet has sugar and slightly chunky red beans on the outside with a layer of soft mochi on the inside, and is based off the shape of his fan, as illustrated below.



Hōkibō has generally been looked upon favorably by the locals in Tottori, but according to Edo period records, he moved to Mt. Ōyama in Kanagawa to oversee the flocks of Tengu there due to a Daitengu vacancy left after Sagamibō left to comfort a banished emperor. Hōkibō’s name still reflects his original home, seeing as Mt. Daisen is in the old Hōki Province. He also still makes appearances in Daisen Town’s parade of characters in historical costumes.

You know the funny thing about Mt. Daisen and Mt. Ōyama?
They’re both written 大山 (quite literally, “big mountain”).

Seeing as he is often mentioned when the Top Eight of the Daitengu are cooperating in something, such as–under the leadership of the top ranked Daitengu, Sōjōbō of Mt. Kurama near Kyoto–watching over a young orphan of the Genji clan who would eventually grow up to demolish the oppressive Heike clan, as well as be one half of Japan’s most legendary of dynamic duos. It just so happens the other half of that duo was born and raised here in the San’in region, and trained on Mt. Daisen!



This is an ukiyo-e by Tsukioka Yoshitoshi,
one of the last great ukiyo-e artists, although he was known for some rather grotesque subject matter.
Hōkibō is taking Benkei down by his leg, while Sōjōbō sits back and watches with Ushiwaka.

... This is just one interpretation of the famous meeting on Gojo Bridge in Kyoto between Yoshitsune (or Ushiwaka, his childhood name he still used at the time) and Benkei. In general, the start of their story is that Benkei was a powerful naginata user and beat everyone up, but when he was beaten by young Yoshitsune, he swore fealty to him, and this was the start of their semi-historical, semi-fantastical adventures. Their story has been continually expanded upon in literature for hundreds of years with some basic running themes, such as how Yoshitsune trained with Sōjōbō on Mt. Kurama before meeting Benkei. There are many, many stories of young Benkei (called Oniwaka) here in the San’in region, such as how his mother had cravings for iron when she was pregnant with him, so he was born with a black face and strong as iron, but that’s for another time.
- source : saninstory.wordpress.com -

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Mount Daisensan is very spectacular and sometimes called
伯耆富士　Mount Fuji of the Hoki region



Visiting Yonago Flower Park in 2007

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- quote -
Ishizuchi Shinkō 石鎚山信仰
Beliefs and practices related to Mt Ishizuchi (1982 m.) in Ehime Prefecture,
Further beyond these places is the most important ritual site, the chain ascent in three places, called Kusari Zenjō, which practitioners scale to reach the summit. From the shrine there, Okunimoya Chōjōsha, the route goes through Raigōdani, the uragyōba (rear practice site), to the highest peak,
Tengudake, associated with a tengu (mountain goblin) called Hōkibō.
- source : - kokugakuin - Suzuki Masataka

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- source : blog.goo.ne.jp/humon007 -
大山 「圓流院」の水木しげる Oyama / Daisen by Mizuki Shigeru

- - - - - Homepage of 円流院 Enyu-In Tottori
- reference : cms.top-page.jp/p/enryuin -

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Tengu no yama utsuri 天狗の山移り
How a Tengu moved from one mountain to another



「山の妖怪・天狗の引っ越し伝説」
- reference source : toki.moo.jp/gaten -


- quote -
Saganboo, Saganbō or Sagamibō 相模坊; also known as
Saganbō Daigongen 相模坊大権現;
the tengu of Mt. Shiromine 白峯山 in Sanuki 讃岐 (present-day Kagawa prefecture).
- source : Mark Schumacher -

Kanagawa 神奈川県 and Kagawa 香川県　
Tengu from 相模大山 Sagami Oyama
Mount Oyama in Tanzawa is famous for the Tengu mountain goblins. The boss of all Tengu is Hoki-Bo.
During the Muromachi period, he came to Tazawa from Mount Hoki Daisen ( 伯耆大山 Daisen) in Hoki / Tottori, since during the wars of that time, the temple ad Mount Daisen, 大仙寺, had been destroyed.
At Mount Oyama, there is the shrine 阿夫利神社 Afuri Jinja, and at its side there is now a stone memorial and hokora for Hokibo.

At Sagami Oyama there lived another Tengu already, 相模坊 Sagami Bo.
Sagami Bo once wanted to console retired emperor 崇徳院 Sutoku-In in his exile in Sanuki (at the end of the Heian period, around 1156)) and had been exiled himself to Kagawa.

. Tengu 天狗 from 相模大山 Sagami Oyama .

. 相模坊は相撲が好き Saganbo liked to practise Sumo .

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坂出の天狗まつり Saganbo Tengu Festival
in Sakaide. Kagawa　坂出香川県



The festival is centered on Saganbo Tengu, a long-nosed goblin from Mount Shiramine near Sakaide that appears in many ancient Japanese folktales. The main events such as the Tengu Walk, Tengu Bazaar and Tengu Kite-Flying Contest focus on this theme. The Tengu Marathons (15km and 5km) are particularly popular, and they attract participants from all over the nation because of the scenic view of the Seto Inland Sea and Seto Ohashi Bridge.
Bowls of udon (hot wheat noodles) with ten no gu (ten kinds of ingredients) are available at every festival site.

Even a Tengu Marathon Walk on high wooden clogs.


Date: 2nd weekend in February
Place: Saganbo, Oyabu-cho, Sakaide City; Hayashida

天狗うどん作り　How to make Tengu Udon Noodles
...crd.ndl.go.jp/reference



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source : nichibun.ac.jp/YoukaiGazouCard

His skin color is green/blue and his hair hangs down to the shoulders. He wears a 頭襟 Yamabushi Tokin on his head. His mouth has a beak like a bird. He wears a 袴 Hakama trouser-skirt. He has large brown wings.


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- reference : tottori Daisen tengu -

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. - - - Join my Tengupedia friends on facebook ! - - - .

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. 四十八天狗 - 48 famous Tengu of Japan .

. Tengu 天狗と伝説 Tengu legends "Long-nosed Goblin" .

. - yookai, yōkai 妖怪 Yokai monsters - .

. Legends and Tales from Japan　伝説 - Introduction .

. Mingei 民芸　Regional Folk　Art from Japan .

- #seikobo #daisentengu #tottoritengu #Hokibo #sagamibo -
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[ . BACK to DARUMA　MUSEUM　TOP . ]
[ . BACK to WORLDKIGO . TOP . ]

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