Konpuku-Ji

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Konpukuji, Konbukuji 金福寺 / 金福寺 temple Konpuku-Ji
京都府京都市左京区一乗寺才形町 Saikata Village, Kyoto
Ichijoji is a district in Sakyo ward of Kyoto, with many famous buildings.


Ichijoo-Ji Konbuku-Ji 一乗寺金福寺 Ichijo-Ji
a Zen temple famous through Basho, Buson and Kyoshi.


- quote
Konpukuji temple is one of the most important historic site for Haiku enthusiasts.
A number of travellers visit this holy site of Haiku, a Japanese style poetry, annually around the world.

Historical back ground
In 864, An’e (An'ne 、安恵 / 安慧) , a monk, built Konpukuji, due to his master, Ennin’s dying wish. The temple was originally called Ryugean.

Tesshu 鉄舟, a Japanese monk, restored Konpukuji in the mid 18th century. It belongs to Nanzenji temple, a Rinzai sect of Zen Buddhism. Matsuo Basho, a renowned Japanese Haiku master, frequently visited the temple and had enjoyed an intellectual and cultural exchanges with Tesshu.

Since Basho stayed at the thatched hat in the east side in the back of the garden, the place has been called Basho Hermitage (Basho-an).
The temple was then ruined later.
Yosa Buson, a renowned Japanese poet and Haiku master, restored the temple in 1776. Now it hosts a famous tea room.




After passing through a gate and turning to the left, visitors receive a spectacular view. Pass through a dry landscape garden on the left and a building. With a wonder and an expectation, take steps towards the hut by looking a dry landscape garden and a building on the left.

Green moss delicately cover a ground under the round topiaries. A sazanqua tree gorgeously fills up itself with blooming white flowers on the left under the hut. On May, azaleas put pinkish flowers on the topiaries.

The hut keeps a peaceful surroundings, sitting on hilltop, overlooking the city. Take a seat in the hut. Immerse yourself to be surrounded by beautifully tinged foliages with red, orange and yellow. Listen to the sounds of tossing foliages and feel milder lights under trees, forgetting about time.
- - source : Akiko Morita



Tesshu (円光寺の鉄舟和尚) was a good friend of Matsuo Basho.
Basho visited him frequently when he stayed in Kyoto.
Tesshu named an old hermitage in the compound after him, another Basho-An 芭蕉庵, which now has a beautiful curved thatched roof and a small tea room.


source :　sadou bunka kenkyukai

For the tea ceremony and haikai meetings with Yosa Buson, there were always just a few good friends invited, like Takai Kito 几董, 道立 and Hyakuchi 百池.

Teramura Hyakuchi 寺村百池 (1748 - 1836)
a great sponsor of Buson, who lived to the ripe age of 88. He had a silk and cloth store 糸物 in Kyoto, the Sakai-Ya 堺屋. His haikai name was Dairaidoo 大来堂 Dairaido.
Dairaido studied haikai with Buson, painting with Maruyama Ookyo 円山応挙 (1733 - 1795) and the tea ceremony with the 6th master of the Yabunouchi school 薮内流六代比老斎紹智

Read more about Hyakuchi by Crowley :
source : books.google.co.jp

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Yosa Buson about Konpuku-Ji

化けそうな傘借す寺の時雨かな
. bakesoo na kasa kasu tera no shigure kana .

winter drizzle -
at the temple I borrow an old umbrella
looking almost like a ghost
Tr. Gabi Greve



. The grave of Yoshiwake Tairo 吉分大魯 . - disciple of Buson


. The gave of Aoki Getto 青木月斗 .

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Bookmark with a haiku by Basho, Buson and Kyoshi - しおり 金福寺 芭蕉 蕪村 虚子


Matsuo Basho

うき我をさびしがらせよ閑古鳥 / 憂き我をさびしがらせよ閑古鳥
uki ware o sabishigarase yo kankodori / ukiware o

. Matsuo Basho 松尾芭蕉 - Archives of the WKD .


Yosa Buson

耳目肺腸ここに玉まく芭蕉庵
jimoku haichoo koko ni tama maku bashoo-an

jimoku haichoo 耳目肺腸 - ears, eyes, lungs, intestines - body and mind, the true self


Takahama Kyoshi

徂く春や京を一目の墓どころ
yuku haru ya kyoo o ichimoku no haka-dokoro

This is best graveyard in Kyoto.



The grave of Yosa Buson at Temple Konpuku-Ji.
next to him is his disciple Emori Gekkyo 江森月居 (1756 - 1824).


- Buson wrote the following haiku at this temple :

鹿ながら山影門に入日哉
. shika nagara yamakage mon ni irihi kana .


耳目肺腸ここに玉巻く芭蕉庵 ji moku hai choo
三度啼きて聞こえずなりぬ鹿の声 mitabi
畑うつやうごかぬ雲もなくなりぬ hata utsu ya
冬ちかし時雨の雲もここよりぞ fuyu chikashi
我も死して碑にほとりせむ枯尾花 ware mo shi shite


- quote -
Buson at Basho-an



(the following haiku are given in translation by Dougill san:)
ji moku hai chou koko ni tama maku Basho-an
mitabi nakite kikoezunari nu shika no koe
shika nagara saneimon ni iru hi kana
hata utsuya ugokanu kumo mo naku nari nu
fuyu chikashi shigure no kumo mo koko yori zo
ware mo shi shite hi ni hotorisemu kareobana
- source : Dougill John -


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doomori 堂守 hall warden, temple watchman

This can be a temple hall or a shrine hall.


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堂守の植ゑわすれたる糸瓜かな
doomori no ue-wasuretaru hechima kana

the temple warden
forgot to plant this
sponge gourds . . .
Tr. Gabi Greve



堂守の小草ながめつ夏の月
堂守の小草（おぐさ）ながめつ夏の月
doomori no ogusa nagametsu natsu no tsuki

the temple warden
stares at the weeds -
summer moon

ogusa, kogusa 小草 lit. "small plants", small grasses which do not grow tall.

Buson on the 6th day of the 5th lunar month 五月六日
with 大来堂 Dairaido at temple 金福寺 Konpuku-Ji.


the first draft was

殿守のそこらを行くや夏の月
doomori no sokora o yuku ya natsu no tsuki


. Yosa Buson 与謝蕪村 in Edo .


. WKD : hechima nae 糸瓜苗 seedlings of the sponge gourd .
sowing sponge gourds, hechima maku 糸瓜蒔く
- kigo for summer


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. Shisendoo 詩仙堂 Shisen-do - 丈山寺 Jozan-ji .
京都府京都市左京区一乗寺門口　- at Ichiji-Ji, Kyoto


Another famous temple in Ichij-Ji of Kyoto
. 一乗寺狸谷山不動院 .
京都府京都市左京区一乗寺松原町６ - Matsubara Village 6


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- #busonbashoan #busonkyoto -
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soohei monk warrior

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soohei, sōhei 僧兵 monk-warrior, monk-soldier
shuuto 衆徒 Shuto




One of the most famous tsuwamono (Hercules) is maybe super-strong Musashibo Benkei 武蔵坊弁慶, the monk-soldier who accompanied Yoshitsune during his whole life.

. Musashibo Benkei 武蔵坊弁慶 .


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- quote
Sōhei (僧兵, lit. "monk warriors";, fighting monks)
were Buddhist warrior monks of feudal Japan. At certain points of history they held considerable power, obliging the imperial and military governments to collaborate.

The prominence of the sōhei rose in parallel with the ascendancy of the Tendai school's influence between the 10th and 17th centuries. The warriors protected land and intimidated rival schools of Buddhism, becoming a significant factor in the spread of Buddhism and the development of different schools during the Kamakura period.

They were similar to the mountain ascetic yamabushi warrior monks, but unlike the solitary yamabushi, sōhei generally organized into large armies or mobs. A famous monastery is the Enryaku-ji on Mount Hiei, just outside Kyoto.

The sōhei shared many similarities with the Western lay brothers, members of a monastic order who might not have been ordained. Much like warrior monks of Germany , or other religious orders, such as those involved in the Crusades, sōhei did not operate as individuals, or even as members of small, individual temples, but rather as warriors in a large extended brotherhood or monastic order. The 'home temple' of a sōhei monastic order might have had several, if not tens or a hundred, smaller monasteries, training halls, and subordinate temples.


- Benkei and Yoshitsune

Weapons and dress
Sōhei were quite varied in their armament. The naginata is the weapon most often associated with them, though in legend as well as history many warrior monks are known to have been proficient with everything from bow and arrow to tantō and wakizashi (dagger and shortsword). Many fought on horseback, and many with the Ō-yoroi armor of the samurai.

Warrior monks, like most other Buddhist monks of related sects, wore a series of kimono-like robes over one another, usually white underneath, and tan or saffron yellow on top; this style has changed very little since the introduction of Buddhism to Japan in the 7th century. Footwear traditionally consisted of tabi socks and geta (wooden clogs), or waraji straw sandals. Warrior monks would often fold and tie the white headcowl to cover more of their head, or would substitute a hachimaki headband. Finally, many warrior monks would wear some form of samurai armor.

The sōhei employed a variety of weapons. The obi, or belt, of the kimono would often be supplemented with a heavier sash, so a sword could be slung from it. The tachi style of sword was probably the most common, though many monks may have carried tantō as well. Many monks were also accomplished archers, and used bamboo-and-rattan bows, called daikyū, with bamboo arrows. The most traditional weapon of the monk, however, was the naginata, a weapon much like the European glaive or halberd. The sōhei were also trained to use the heavy kanabō, which was a large staff or club forged of solid iron. Although deadly, this weapon was generally used to defeat an opponent without bloodshed.

The Ikkō-ikki monks of the 16th century, due largely to their origins as countryside mobs, were far more varied in their armor and armament. Many wore the more traditional monk robes, with varying degrees and types of armor. Many wore various sorts of helmets, while many others opted for the straw hat and cloak of a peasant. Naginata remained very common, along with a variety of swords and daggers, and a limited number of arquebuses (with the Saika Ikki being a notable exception, as they are mainly composed of musketeers and gunsmiths as per Saika Magoichi's standard of having an all-musketeer army). Finally, while not truly armor nor armament, a very common item wielded by the mobs of Ikkō-ikki monk warriors was a banner with a Buddhist slogan written upon it. One of the more common slogans was the chant 'Hail to the Amida Buddha!' (Namu Amida Butsu).
©　More in the WIKIPEDIA !






. naginata 薙刀 / 長刀 / 眉尖刀 Japanese halberd .


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- quote -
sohei - warrior monks
The famous warrior monks, or Sohei, of Mt. Hiei came about, it would seem, in an unexpected way.
From its earliest times, the 延暦寺 Enryakuji was held to be off limits to both women and law enforcement bodies. The latter prohibition attracted such a large criminal element to Mt. Hiei that Kakûjin (1012-81), the 35th abbot of the Enryakuji, called for his followers to form an army and drive away the undesirables. In fact, many of the men who took up arms may well have been those very same unwelcome fugitives they were intended to fight. From this time forward, Mt. Hiei would maintain a martial arm, one that it rarely hesitated to use. One frequent victim of the Enryakuji's heavy-handed tactics was none other then the emperor himself. As emperor Shirakawa is alleged to have said, "There are three things that even I cannot control: the waters of the Kamo river, the roll of the dice, and the monks of the mountain."
When the monks of Mt. Hiei found themselves at odds with court over some affair (perhaps a question of land rights or taxation), they would gather and march down at to the gates of Kyoto, bearing on their shoulders the sacred palanquin (mikoshi) of the Shinto deity Sanno. So revered was this artifact that no one dared block its passage and much more often then not the emperor would give in to the monk's demands. The warrior monks of the Enryakuji would continue to play an important role in the Kyoto area for hundreds of years, until the advent of Oda Nobunaga.
While evidently not the first monastic complex to take on a military aspect, the Enryakuji's reputation was great indeed.
. The Heian Period - Court and Clan - F.W.Seal .

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寒月や衆徒の群議の過ぎて後
kangetsu ya shuuto no gungi no sugite nochi

this cold moon -
after the monk-soldiers left
the war meeting

. Yosa Buson 与謝蕪村 in Edo .


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source :　iso4z.cocolog-nifty.com


僧兵の古寺を奈落に樹氷咲く
soohei no koji o naraku ni juhyoo saku

turning the old temple
of the monk-soldiers into hell -
ice blossoms on trees

Kimura Kohitsuji 木村仔羊


. naraku ならく / 奈落 hell, hades .


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僧兵の裔は美男よ竹伐会
soohei no ei wa binan yo takekiri-e

the descendants
of monk-soldiers are so handsome -
cutting bamboo ritual

Hama Akifumi 浜明史


- On June 20 at temple Kuramadera, Kyoto　鞍馬寺.
Four bamboo poles in front of the main temple hall are cut by two groups of people clad in formal robes, the east and west group. They use special woodman's hatchets (山刀) and fight for speed. The group which finishes first will be used to divine the harvest of the coming autumn.

. Kurama no take kiri eshiki 鞍馬の竹伐会式 cutting bamboo at Kurama .


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僧兵の夢を育てた谷に雪
soohei no yume o sodateta tani ni yuki

in the valley
that nurtured dreams of monk-soliers
now is snow . . .

Makita Shootaroo 牧田正太郎 Makita Shotaro



The temple Daisen-Ji 大山寺　at Mount Daisen in Tottori was famous for its soldier-monks.
It gets a heavy load of snow every winter.


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naraku hell

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naraku ならく / 奈落 hell, hades
sanskrit : naraka, niraya


. Diyu 地狱 (Jap. jigoku) (Sanskrit: नरक "Naraka") .
is the realm of the dead or "hell" in Chinese mythology.


- quote
Naraka (Sanskrit: नरक) or Niraya (Pāli: निरय) is a term in Buddhist cosmology usually referred to in English as "hell", "hell realm", or "purgatory". The Narakas of Buddhism are closely related to diyu, the hell in Chinese mythology. A Naraka differs from the hells of Abrahamic religions in two respects: firstly, beings are not sent to Naraka as the result of a divine judgment and punishment; secondly, the length of a being's stay in a Naraka is not eternal, though it is usually very long.

A being is born into a Naraka as a direct result of his or her accumulated karma and resides there for a finite period of time until that karma has achieved its full result. After his or her karma is used up, he or she will be reborn in one of the higher worlds as the result of karma that had not yet ripened.

In the Devaduta Sutta, the 130th discourse of Majjhima Nikaya, the Buddha teaches about hell in vivid detail.

Physically, Narakas are thought of as a series of cavernous layers which extend below Jambudvīpa (the ordinary human world) into the earth. There are several schemes for enumerating these Narakas and describing their torments. The Abhidharma-kosa (Treasure House of Higher Knowledge) is the root text that describes the most common scheme, the Eight Cold Narakas and Eight Hot Narakas.

- - - - - Cold Narakas
Arbuda (頞部陀), the "blister" Naraka, is a dark, frozen plain surrounded by icy mountains and continually swept by blizzards. Inhabitants of this world arise fully grown and abide lifelong naked and alone, while the cold raises blisters upon their bodies. The length of life in this Naraka is said to be the time it would take to empty a barrel of sesame seed if one only took out a single seed every hundred years.

Nirarbuda (刺部陀), the "burst blister" Naraka, is Naraka is even colder than Arbuda. There, the blisters burst open, leaving the beings' bodies covered with frozen blood and pus.

Aṭaṭa (頞听陀) is the "shivering" Naraka. There, beings shiver in the cold, making an aṭ-aṭ-aṭ sound with their mouths.

Hahava (臛臛婆) is the "lamentation" Naraka. There, the beings lament in the cold, going haa, haa in pain.

Huhuva (虎々婆), the "chattering teeth" Naraka, is where beings shiver as their teeth chatter, making the sound hu, hu.

Utpala (嗢鉢羅) is the "blue lotus" Naraka. The intense cold there makes the skin turn blue like the colour of an utpala waterlily.

Padma (鉢特摩), the "lotus" Naraka, has blizzards that cracks open frozen skin, leaving one raw and bloody.

Mahāpadma (摩訶鉢特摩) is the "great lotus" Naraka. The entire body cracks into pieces and the internal organs are exposed to the cold, also cracking.


- - - - - Hot Narakas
Sañjīva, the "reviving" Naraka, has ground made of hot iron heated by an immense fire. Beings in this Naraka appear fully grown, already in a state of fear and misery. As soon as the being begins to fear being harmed by others, their fellows appear and attack each other with iron claws and hell guards appear and attack the being with fiery weapons. As soon as the being experiences an unconsciousness like death, they are suddenly restored to full health and the attacks begin again. Other tortures experienced in this Naraka include having molten metal dropped upon them, being sliced into pieces, and suffering from the heat of the iron ground. Life in this Naraka is 1.62×1012 years long. It is said to be 1000 yojanas beneath Jambudvīpa and 10,000 yojanas in each direction (a yojana being 7 miles, or 11 kilometres).

Kālasūtra, the "black thread" Naraka, includes the torments of Sañjīva. In addition, black lines are drawn upon the body, which hell guards use as guides to cut the beings with fiery saws and sharp axes.Life in this Naraka is 1.296×1013 years long.

Saṃghāta, the "crushing" Naraka, is surrounded by huge masses of rock that smash together and crush the beings to a bloody jelly. When the rocks move apart again, life is restored to the being and the process starts again.Life in this Naraka is 1.0368×1014 years long.

Raurava, the "screaming" Naraka, is where beings run wildly about, looking for refuge from the burning ground. When they find an apparent shelter, they are locked inside it as it blazes around them, while they scream inside. Life in this Naraka is 8.2944×1014 years long.

Mahāraurava, the "great screaming" Naraka, is similar to Raurava.Punishment in here are for people who maintain their own body by hurting others. In this hell, ruru animals known as kravyāda torment them and eat their flesh. Life in this Naraka is 6.63552×1015 years long.

Tapana is the "heating" Naraka, where hell guards impale beings on a fiery spear until flames issue from their noses and mouths.Life in this Naraka is 5.308416×1016 years long.

Pratāpana, the "great heating" Naraka. The tortures here are similar to the Tapana Naraka, but the beings are pierced more bloodily with a trident.Life in this Naraka is 4.2467328×1017 years long. It is also said to last for the length of half an antarakalpa.

Avīci, is the "uninterrupted" Naraka. Beings are roasted in an immense blazing oven with terrible suffering. Life in this Naraka is 3.39738624×1018 years long. It is also said to last for the length of an antarakalpa.

Some sources describe five hundred or even hundreds of thousands of different Narakas.
MORE
©　More in the WIKIPEDIA !



. Hachi Netsu Jigoku 八熱地獄 Eight Hot Hells .


. Hachi Kan Jigoku　八寒地獄　Eight Cold Hells .


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僧兵の古寺を奈落に樹氷咲く
soohei no koji o naraku ni juhyoo saku

turning the old temple
of the monk-soldiers into hell -
rime blossoms on trees

Kimura Kohitsuji 木村仔羊




There were many temples where the monks functioned as soldiers too.
Even nowadays there are festivals in their honor.


. soohei, sōhei 僧兵 monk-warrior, monk-soldier .

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あさがほや奈落のふちのやはらかく
asagao ya naraku no fuchi no yawarakaku

morning glories -
the softness of the edge
of hell
Tr. Gabi Greve

Masaki Yuuko 正木ゆう子 Masaki Yuko
(1952 - ) from Kumamoto

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桜散る山車の奈落の昼の闇
伊藤いと子

辻廻す山車の奈落を人知らず
出島かず江

腕もがれ鬼は奈落へ嵯峨念仏
鈴木妙子

堪へたりし金神奈落寒明けぬ
稲垣きくの

逆縁の奈落を鳴けり青葉木菟
神戸周子

散り紅葉奈落しずめる祇王の地
千曲山人

倶利伽羅の奈落へ落葉急ぐ木々
入村玲子

工事場の奈落に落葉舞ひつづけ
鈴木貞雄

水暮れて奈落のごとし朴落葉
渡辺古鏡

きらめきつ奈落へ飛べる木の葉かな
西村和子


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. Jigoku Bosatsu 地獄菩薩 "Bosatsu of Hell" .
- - - - - Namu Jigoku Daibosatsu 南無地獄大菩薩, Jizoo Bosatsu　地蔵菩薩

. jigokudoo 地獄道（じごくどう）The World of Hell .

. Jigoku no Baba 地獄の婆., Datsueba 奪衣婆 or 脱衣婆 the Old Hag of Hell .

. jigokuyaki, jigoku yaki 地獄焼 grilling seafood alive - "Hellish grilling" . 　


. Juu Oo, Jū-ō 十王, Juo, Ju-O - 10 Ten Kings of Hell, Ten Yama Kings .


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Shangri-La Arcadia

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shanguri ra シャングリラ Shangri-La
toogenkyoo, tôgenkyô 桃源郷 Arcadia / toogen 桃源 fairyland, Arcadia, Eden



source :　pref.wakayama.lg.jp

桃源郷 lit. Peach Blossom Valley - this one is in Wakayama, Japan


Shangri-La
is a fictional place described in the 1933 novel Lost Horizon by British author James Hilton. Hilton describes Shangri-La as a mystical, harmonious valley, gently guided from a lamasery, enclosed in the western end of the Kunlun Mountains. Shangri-La has become synonymous with any earthly paradise, and particularly a mythical Himalayan utopia — a permanently happy land, isolated from the outside world. In the novel Lost Horizon, the people who live at Shangri-La are almost immortal, living years beyond the normal lifespan and only very slowly aging in appearance.

The word also evokes the imagery of exoticism of the Orient. In the ancient Tibetan scriptures, existence of seven such places is mentioned as Nghe-Beyul Khimpalung. Khembalung is one of several beyuls ("hidden lands" similar to Shangri-La) believed to have been created by Padmasambhava in the 8th century as idyllic, sacred places of refuge for Buddhists during times of strife (Reinhard 1978).

In China, the poet Tao Yuanming (陶淵明) of the Jin Dynasty (265–420) described a kind of Shangri-La in his work The Tale of the Peach Blossom Spring (simplified Chinese: 桃花源记; traditional Chinese: 桃花源記; pinyin: Táohuā Yuán Jì). The story goes that there was a fisherman from Wuling, who came across a beautiful peach grove, and he discovered happy and content people that lived completely cut off from the troubles in the outside world since the Qin Dynasty (221–207 BCE).
In modern China, the Zhongdian county was renamed to Xiānggélǐlā (香格里拉, Shangri-La in Chinese) in 2001, to attract tourists. The legendary Kun Lun Mountains (崑崙山) offer another possible place for the Shangri-La valleys.
©　More in the WIKIPEDIA !


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source :　saiba-jijii


冠雪やここ桃源と申さるる
kansetsu ya koko toogen to moosaruru

snow on the mountain tops -
this is just the place to call
Shangri-La


. WKD : Uda Kiyoko 宇多 喜代子 .


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パイナップル桃源郷の匂ひかな　
painappuru toogenkyoo no nioi kana

this pineapple -
it smells just like
Arcadia

Deguchi Itten 出口一点


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桃の實の桃源を出て流れけり
Masaoka Shiki 正岡子規

にせ窓に桃の日そんな桃源境
加藤郁乎


古屏風破れしあたりに桃源郷
飯島士朗

春や春蕪村の武陵桃源圖
高澤良一


桃源の路次の細さよ冬ごもり
與謝蕪村

桃源郷の帰車やますます
中村草田男

霞みゐて桃源郷はどの辺り
大井戸 辿

鴨飛ぶや鴨の桃源境抜けて
百合山羽公


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Tokoyo no Kuni

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Tokoyo no Kuni 常世国, 常世の国

"Tokoyo" is an archaic word which has also been spelled with the character for "night" (常夜).



Land with a blessed climate
Land where flowers blossom the whole year
Land where bees and butterflies abound


quote
The Eternal Land (of Shinto).
situated across the ocean.
Legendary accounts describe tokoyo no kuni as a world blessed with boundless wealth, pleasure, and peace. Those who came from tokoyo no kuni to visit this world were thought to impart special blessings.
Seems to have originally been a religious concept of a dwelling place for purified souls of the dead,
but the word was also used to refer to actual foreign countries.
source : www2.kokugakuin.ac.jp


quote
. . . . . a mysterious land of legend which appears in literature and mythology. The Furukoto Fumi and Yamato Bumi depict it as a faraway land beyond the seas of Nakatsu Kuni. The water god, Watatsumi, also has his kingdom within Tokoyo no Kuni, suggesting that the land could also be underwater. People have traveled and returned from it. Mythology generally emphasizes that it is a treasure trove of unknown wonders.

Emperor Jinmu's elder brother, Mikenu-no-Mikoto, has been noted to cross the waters to it but is never seen or heard from again. This and other similar accounts of the land imply that it is a place for the dead. It is not to be confused with Yomi no Kuni, since there are no written records of anyone suffering within Tokoyo no Kuni. Takahashi no Mushimaro's song regarding Urashimako's visit to a dragon palace under the sea emphasized that it was an utopia of immortality and eternal youth. Time itself flows at a different pace than the land outside of it, creating the implications that it was another world.

"Tokoyo" is an archaic word which has also been spelled with the character for "night" (常夜). From this meaning, it can be interpreted as a land of endless nights. The word has also been argued as the name for a deity's permanent resting place, a boundary which separates the world from the dead, or a land without change.
source : koei.wikia.com/wiki


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quote
Omizutori, お水取り Nara
The water of youth which rises at the foot of the Pavilion of the Second Moon (Nigatsu-Do), like that which bubbles up in family wells, thus comes from the other world. It is carried by waves from the distant land of the gods, the land of Tokoyo, a world both sombre and luminous, a land of abundance and immortality, but also the resting place of the dead on the other side of the sea.

. O-Mizutori Ceremony お水取り Nara .

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- - - - - Legendary people who have reached this place:

Mikenu no Mikoto, Mikenu-no-Mikoto 御毛沼命
quote
. . . . . Toyotamabime could not bring herself to abandon the child, and took him up and returned with him to her palace in the sea. Since she felt it unfit that an offspring of the Heavenly Grandchild be raised within the sea, however, she gave him to her sister Tamayoribime to be taken to the land.
Ugayafukiaezu later married his aunt Tamayoribime and fathered the kami Itsuse no mikoto, Inahi no mikoto, Mikenu no mikoto, and Kamuyamatoiwarebiko (Emperor Jinmu).
source : Mori Mizue, Kotogakuin 2005


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. Sukunabikona no kami 少彦名神 .


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Tajimamori, Tajima Mori 田道間守命 (maybe from Korea)
ancestor of Mikan and Sweets

quote
Again the Heavenly Sovereign sent Tajima-mori, ancestor of the Chiefs of Miyake, to the Eternal Land to fetch the fruit of the everlasting fragrant tree. So Tajima-mori at last reached that country, plucked the fruit of the tree, and brought of clubmoss eight and of spears eight; but meanwhile the Heavenly Sovereign had died.
Then Tajima-mori set apart of clubmoss four and of spears four, which he presented to the Great Empress, and set up of clubmoss four and of spears four as an offering at the door of the Heavenly Sovereign's august mausoleum, and, raising on high the fruit of the tree, wailed and wept, saying:
"Bringing the fruit of the ever-lasting fragrant tree from the Eternal Land,
I have come to serve thee;"
and at last he wailed and wept himself to death.
This fruit of the everlasting fragrant tree is what is now called the orange.

. . . The meaning of this name, which is written phonetically both here and in the "Chronicles," has, given rise to differences of opinion, some deriving it from the name of the province of Tajima (itself of obscure origin) and from the word mori "keeper," while others think it comes from tachibana, the Japanese word for orange, with reference to the story here told. The supporters of the former view, on the other hand, derive the tachibana from Tajima-mori.
source : www.sacred-texts.com


. WKD : tachibana 橘 (たちばな) Tachibana citrus fruit .


. Kaso Jinja 菓祖神社 Kaso Shrine, "Sweets Shrine", Kyoto .
- - - - - Deities in residence - - - - -
Tajimamori no Mikoto 田道間守命
Hayashijooin no Mikoto 林浄因命

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. Urashimako 浦島子, Urashima Taro 浦島太郎 .


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source :　withkanon.exblog.jp


常世なす秋日に煌と澄む舞楽
Tokoyo nasu akibi ni kira to sumu bugaku

like in Shangri-La
the court dancers sparkle
in the autumn sun

Oota Kooson 太田鴻村 Ota Koson

. Miyajima Court Dance 宮島, at Itsukushima Shrine 厳島神社 .

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遠しとは常世か黄泉か冬霞
tooshi to wa tokoyo ka yomi ka fuyugasumi

far away - does that mean
heaven or the yellow springs ?
mist in winter

Nakamura Sonoko 中村苑子(1913-2001)
Born in Shizuoka

. WKD : fuyugasumi 冬霞 winter mist .


. yomi 黄泉 "the yellow springs" .

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うすうすと鳥引く夕を常世とも 吉本和子
しらやまは常世の国やましら酒 仁藤稜子
カルデラの常世寂たる枯野かな 東 柊村
乳房は常世の闇か白梅か 栗林千津
五月雨のいつしかやみて常世かな 飯塚英雄
冬あざみ咲きて常世の岬道 細見綾子 存問
壁かげの雛は常世に冷たうて 臼田亞浪 定本亜浪句集
島影の常世に眠り照りかすむ 臼田亞浪 定本亜浪句集
姉消えて常世に立てる蛇の高さ 安井浩司
岩羊歯や常世の風の吹きわたり 沢木欣一

山々は常世づくりて夏かすみ 太田鴻村
牛も聞くらむ隠岐の郭公常世めく 太田鴻村
常世なす秋日に煌と澄む舞楽 太田鴻村 穂国
常世にもきつとある筈衣紋竹 加倉井秋を 『風祝』

日溜りに常世ほどよき寒の梅 中村祐子
流し雛スクラム組みて常世行 阿波野青畝
漕ぐよ常世へ帰る者なき真杉の船 高柳重信
草庵の夏や常世の一夜鮓 尾崎紅葉
蓬莱や蚕のすがる常世物 桃隣
蕃淑常世が鉢にちぎりけり 黒柳召波
遠くみるとき刈田常世の連結器 柴田美代子
雛の宿常世の濤のふところに 竹中宏
source : HAIKUreikuDB


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source :　thecountryofperpetuity

The country of perpetuity

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Hachi Kan Jigoku Cold Hells

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Hachi Kan Jigoku, Hachikan Jigoku, Hakkan Jigoku 八寒地獄　Eight Cold Hells
Eight Frozen Hells

There are also
. Hachi Netsu Jigoku 八熱地獄 Eight Hot Hells .


The Eight Cold Hells lie under the continent of Jambudvipa next to the eight hot hells.



source :　Jigoku Nyumon



Abuda 頞部陀（あぶだ）地獄 Arbuda

Nirabuta 刺部陀（にらぶた）地獄 Nirarbuda

Atada 頞听陀（あただ）地獄 Atata

Kakaba 臛臛婆（かかば）地獄 Hahava

Kokoba 虎々婆（ここば）地獄 Huhuva

Upara, Ubara 嗢鉢羅（うばら）地獄 Utpala

Hadoma - Guren 鉢特摩（はどま）地獄 Padma

Maka Hadoma 摩訶鉢特摩（まかはどま）地獄 Mahapadma


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- - - - - 8 Cold Narakas
. naraku ならく / 奈落 Naraka hell, hades .


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Hachi Dai Jigoku　八大地獄　Eight Great Hells
. Hachi Netsu Jigoku 八熱地獄 Eight Hot Hells .

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Hachi Daijigoku eight big Hells

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Hachi Dai Jigoku　八大地獄　Eight Great Hells
Hachi Netsu Jigoku 八熱地獄 Eight Hot Hells

as discribed in the sutra Jooagonkyoo 長阿含経
According to the bad deeds done in this world



source :　www12.canvas.ne.jp/horai
Hell of Avici 阿鼻地獄　


1 tookatsu 等活地獄 Reviving
殺生

2 gokujoo jigoku 黒縄地獄 Black Rope
殺生、盗み

3 shugoo jigoku, shuugoo jigoku 衆合地獄 Crushing Mountains
殺生、盗み、邪淫

4 kyookan jigoku 叫喚地獄 Shrieking
殺生、盗み、邪淫、飲酒

5 dai kyookan jigoku 大叫喚地獄 Great Shrieking
殺生、盗み、邪淫、飲酒、妄語（うそ）

6 shoonetsu jigoku 焦熱地獄 / 炎熱地獄 Scorching
殺生、盗み、邪淫、飲酒、妄語、邪見

7 dai shoonetsu jigoku 大焦熱地獄 / 大炎熱地獄 Great Scorching
殺生、盗み、邪淫、飲酒、妄語、邪見、犯持戒人（尼僧・童女などへの強姦）

8 abi jigoku 阿鼻地獄 / 無間地獄 Avici
殺生、盗み、邪淫、飲酒、妄語、邪見、犯持戒人、父母・阿羅漢（聖者）殺害。

- More in the Japanese WIKIPEDIA !


. naraku ならく / 奈落 Naraka hell, hades .

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. Muken no Kane 無間の鐘 "Unlimited Bell", "Soundless Bell" .
abi jigoku 阿鼻地獄 Hell of Avici - is called 無間地獄 "Mugen Jigoku".



- quote -
Avīci
In Buddhism, Avīci (Sanskrit and Pali for "without waves" – Japanese and Chinese: 無間地獄, Wújiàn dìyù and 阿鼻地獄, Ābí dìyù) or Avichi,
is the lowest Level of the Naraka or "hell" realm, into which the dead who have committed grave misdeeds may be reborn. It is said to be a cube 20,000 yojanas (120,000 to 300,000 kilometres) to a side, buried deep underneath the divine (nonvisible) earth. Avīci is often translated into English as "interminable" or "incessant", due to the idea that those beings that have been sent there languish there eternally. The other hells function more like Purgatory, where after perhaps a few aeons of suffering, one might be reborn as some sort of lowly life-form in a somewhat less horrible place; but, those sent to Avīci Hell are thought to be hopeless of any respite.
- snip -
----- Eternity in Hell
Buddhism teaches that rebirth into Naraka is temporary, while the offenders works off the karma they garnered in life. Rebirth into Avīci hell is not eternal. However, the Lotus Sutra provides an example of humans who have to endure long-term suffering in Avīci. Some sutras state that rebirth in Avīci will be for innumerable kalpas (aeons). When the offender passes away after one kalpa, it is reborn in the same place, suffering for another kalpa, and on and on until it has exhausted its bad karma.
For this reason, Avīci hell is also known as the "non-stop way" (無間道).
- snip -
- - - More in the WIKIPEDIA !

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THE LARGER SUTRA MANDALA
Immeasurable Pain in the Three Evil Paths



The bottom panel shows painful retributions of evil acts. In the right is the realm of animals; one can see animals and birds fighting each other for survival. Next, below it in the corner is the realm of hungry spirits, who suffer from hunger and thirst ; as soon as they want to drink water, it turns into flames.

The eight scorching hells are depicted in the most realistic touch:

First, the hell of "All Reviving" (1), where sinners undergo interminable pain; when they die, the guard revives them and forces them to receive further pain.

Second, the hell of "Black Rope" (2), where sinners are forced to walk on the red-hot iron ropes; when they fall off, a great mass of fire burns them. Also, a red-hot iron rope is tied around the sinner and the guard cuts the body along the rope.

Third, the hell of "Crushing Mountains" (3), where sinners are hung upside down, crushed with a rock, or are chasing after women only to be cut by the sharp edges of the leaves.

Fourth, the hell of "Shrieking" (4), where sinners are driven into flames, or red-hot iron bars are forced into their mouths, or their intestines are pulled out.

Fifth, the hell of "Scorching" (5), where sinners are fried in huge flames.

Sixth, the hell of "Great Shrieking" (6), where sinners are tied to stakes and the guards pull out their tongues with red-hot iron pincers.

Seventh, the hell of "Great Scorching" (7), where sinners are burnt alive in a huge mass of fire.

Eighth, the hell of "Uninterrupted Torment" (Avici) (8), where big dogs, pythons and monsters with many heads vomit volumes of flame to burn the sinners. In the Larger Sutra there is no description of hell, but the artist depicted it based on Genshin's Ojoyoshu.
source : www12.canvas.ne.jp/horai


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Hachi Kan Jigoku　八寒地獄　Eight Cold Hells

. Hakkan Jigoku 八寒地獄 Eight Frozen Hells .


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Ten Kings of Hell

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Juu Oo 十王, Juo, Ju-O - 10 Ten Kings of Hell
Ten Yama Kings



source :　city.numata.gunma.jp

- Juuoozu 十王図 paintings of the 10 kings - With Jizo Bosatsu in the middle, there are

秦広王・初江王・宋帝王・五官王・閻魔王・変成王・泰山王・平等王・都市王・五道転輪王

Each of these kings has a representative in the Buddhist pantheon
and is responsible for a set of seven days after death:
(Click on each image for more photos.)



Shinkoo oo 秦広王 (不動明王 Fudo Myo-O)
first seven days 初七日（7日目・6日後）



Shokoo oo 初江王 (釈迦如来 Shaka Nyorai)
second seven days 二七日（14日目・13日後）



Sootei oo 宋帝王 (文殊菩薩 Monju Bosatsu)
third seven days 三七日（21日目・20日後）



Gokan oo 五官王 (普賢菩薩 Fugen Bosatsu)
fourth seven days 四七日（28日目・27日後）

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Enma oo - Emma  閻魔王 (地蔵菩薩 Jizo Bosatsu)
fifth seven days 五七日（35日目・34日後）

. Enma, Emma 閻魔天、閻魔王 Yama-raja, King of Hell .


- - - - - Laughing Enma at 西明寺 Saimyo-Ji, Mashiko - - - - -






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Henjoo oo 変成王 (弥勒菩薩 Miroku Bosatsu)
sixth seven days 六七日（42日目・41日後）




. Taizan Fukun 泰山府君 / 太山府君 King of Hell .
Daizan oo 泰山王 Taizan-O (薬師如来 Yakushi Nyorai)
seventh seven days 七七日（49日目・48日後）

(after 49 days, the soul leaves this world and goes to the other world.



Hyoodoo oo 平等王 (観音菩薩 Kannon Bosatsu)
100 days after death 百か日（100日目・99日後）



Toshi oo 都市王 (勢至菩薩 Seishi Bosatsu)
first death aniversary 一周忌（2年目・1年後）



Godoo tenrin oo 五道転輪王 (阿弥陀如来 Amida Nyorai)
third death aniversary 三回忌（3年目・2年後）


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quote
Jū-ō (Juo) 十王 TEN JUDGES OF HELL
The Jū-ō (lit. = 10 kings) concept is based on Chinese Taoism and was introduced to Japan during the Heian Period (794-1185 AD). In Kamakura, it flourished in the 14th century, and seems to be the Buddhist counterpart of the Roman Catholic concept of purgatory, the latter stemming in large part from Dante's Inferno. According to the Juo teachings, a wicked person goes to hell after death while a good person goes to paradise. Those whose fate is not yet certain after their death are subject to weekly trials, during which their deeds while living are determined and classified. They are judged by the Ten Kings (the Juo) in the courts of the netherworld.
source : Mark Schumacher



quote
Ten Courts of Hell in China
The concept of the "Ten Courts of Hell" began after Chinese folk religions were influenced by Buddhism. In Chinese mythology, the Jade Emperor put King Yama in charge of overseeing the affairs of Diyu. There are 12,800 hells located under the earth - eight dark hells, eight cold hells and 84,000 miscellaneous hells located at the edge of the universe.



All will go to Diyu (jigoku　地獄)　after death but the period of time one spends in Diyu depends on the severity of the sins he or she has committed, and after receiving due punishment, he or she will eventually be sent for reincarnation. In the meantime, souls will pass from stage to stage at the decision of Yama. Yama also reduced the number of hells to ten. He later divided Diyu into ten courts, each overseen by a "Yama King", while he remained as the sovereign ruler of Diyu.
source : wikipedia



quote- Daoism
Origin of the Yamas of the Ten Hells
The Yamas were also known as the Kings of Hell ( 閰羅王 Yanluo Wang ) or Kings of Souls. Originally, Yama was a Chinese rendering of the Sanskrit word Yanmo or Yan Moluo. In Indian mythical stories, Yama, along with his sister, acted as the ruler of hell where he controlled male souls and his sister dealt with female souls. As the ruler as well as controller of hell, Yama started to become popular in China during the Southern and Northern dynasties. Originally, there was only one Yama. But owing to his increasing functions, he was transformed into five Yamas, assisted by 18 aides.

During the Tang dynasty, it became popular that the Heavenly Emperor issued the designation for Yama and conferred on him the privilege of controlling soldiers at the Five Sacred Mountains, and that hell consisted of ten hells, which were ruled respectively by ten kings. They were known as the Ten Kings of Hell ( 地府十王 Difu Shiwang ). Each of the Ten Kings had his own name as well as title.
Their general title was 'Yamas of the Ten Halls' ( 十殿閰王 Shidian Yanwang ).
source : en.daoinfo.org/wiki

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source :　info.pref.fukui.jp/bunka/bunkazai

木造　十王像 - Wooden statues of the 10 kings of hell
Echizen Town 越前市
Important Treasures of Fukui Prefecture - 福井県内の文化財


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. juuoo moode 十王詣（じゅうおうもうで） visiting the 10 Kings of Hell .
kigo for late summer

juuoo mairi 十王詣（じゅうおうまいり）First visit to the 10 kings of hell
kigo for the New Year

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毛虫焼く十王像を見たる後
kemushi yaku juu oo zoo o mitaru ato

burning a hairy caterpillar
after I have seen the statues
of 10 Kings of Hell

Sano Kazue 佐野一恵


. WKD : kemushi　毛虫 hairy caterpillar .


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- #kingsofhell -
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Kotowaza proverbs

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. kotowaza　諺　/ ことわざ idioms, sayings, proverbs .
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kotowaza ことわざ - 諺 proverbs and sayings


some deal with paradise, some with hell.

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gokuraku no kotowaza　極楽のことわざ　idioms about Paradise

kiite gokuraku mite jigoku 聞いて極楽見て地獄
The story sounds like Paradise, but in reality it is hell.

Fame is a liar.（世評は嘘つき）
Imagination goes a long way.（聞くと見るとは大違い）
A paradise on hearsay, a hell at sight.（聞いた話は天国で、見たものは地獄だ）


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uso o tsuku to Enma-O ni shita o nukareru 嘘をつくと閻魔様に舌を抜かれる
嘘を言うと閻魔様に舌を抜かれる
If you tell a lie, King Emma of Hell will pull your tongue out.


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uso tsuitara hari senbon nomasu　　うそついたらハリセンボン飲ます
If you tell a lie, you have to drink 1000 needles.


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warusa o shitara jigoku ni ochiru 悪さをしたら地獄に落ちるぞ
If you behave badly, you will fall into hell.

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gongo doodan 言語道断 atrocious, outrageous
『維摩経ゆいまきょう』阿閦仏品あしゅくぶつぼん
「言語」は言葉に出して表すこと。
「道断」は言うことが断たれること。「道」は口で言うこと。また、「言語の道が断たれる」意ともいう。

Japanese Buddhist phrase.It means
“the path of words has been cut.”

“beyond words”"I am dumbstruck”


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. kotowaza　諺　/ ことわざ idioms, sayings, proverbs .

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