24 Oct 2014

FUDO - Koga Jinja Gifu

LINK
http://gokurakuparadies.blogspot.jp/2014/10/koga-jinja-gifu.html

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Kooga Jinja 高賀神社 Koga Jinja
and 蓮華峯寺 Rengeho-Ji

岐阜県関市洞戸高賀1217 - Gifu, Seki Town, Koga




- quote
鉄造の不動明王立像 Statue of Fudo Myo-O made of iron
from the temple 蓮華峯寺 Rengeho-Ji



The shrine also houses other statues from Rengeho-Ji.
高賀神社 - 宝物館 - with more statues carved by Enku 円空作仏像.
- source : kanagawabunnkaken.web


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



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Standing Eleven-headed Kannon,
Standing Dragon King Zennyo,
Standing Zenzai Doji


source : Tokyo National Museum


. Enku, the Master Carver 円空 (Enkuu) . [1632 - 1695]
Komainu, Koma-Inu 狛犬
guradian dogs, Korean dogs, Korean lions / 高賀神社 Koga Jinja


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



. Japan - Shrines and Temples - ABC .


[ . BACK to DARUMA MUSEUM . TOP . ]
[ . BACK to WORLDKIGO . TOP . ]

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DARUMA - bussokuseki Buddha's Footprints

LINK
http://happyhaiku.blogspot.jp/2005/05/buddhas-footprints-bussokuseki.html

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Buddha's Footprints ー Bussokuseki 仏足石


Temple Daisan-Ji, Nr. 56, My Shikoku Pilgrimage in 2005


Buddha's Footprints -
a weary pilgrim
looking for hope


Lately with the population ageing rapidly, these stones are seen more often in Japanese temples. Some are arranged in the floor so you can stand on them whilst praying. Some are on pillars so you can touch the center wheel with your hands when you say your prayers for good health of your legs.

Walking in Shikoku for days on end as a pilgrim, the weary traveller is always refreshed after touching these symbols.

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CLICK for enlargement !
Koozanji 高山寺 Kozan-Ji

仏足石の文様 (「み佛の踏みし蹟どころ」
松久保 秀胤 著:薬師寺発行より)
- source : www.geocities.co.jp/SilkRoad


Lafcadio Hearn "In Ghostly Japan"

Footprints of the Buddha

I was recently surprised to find, in Anderson's catalogue of Japanese and Chinese paintings in the British Museum, this remarkable statement:—"It is to be noted that in Japan the figure of the Buddha is never represented by the feet, or pedestal alone, as in the Amravati remains, and many other Indian art-relics." As a matter of fact the representation is not even rare in Japan. It is to be found not only upon stone monuments, but also in religious paintings,—especially certain kakemono suspended in temples. These kakemono usually display the footprints upon a very large scale, with a multitude of mystical symbols and characters. The sculptures may be less common; but in Tokyo alone there are a number of Butsu-soku-seki, or "Buddha- foot stones," which I have seen,—and probably several which I have not seen.

There is one at the temple of Eko-In, near Ryogoku-bashi; one at the temple of Denbo-In, in Koishikawa; one at the temple of Denbo-In, in Asakusa; and a beautiful example at Zojoji in Shiba. These are not cut out of a single block, but are composed of fragments cemented into the irregular traditional shape, and capped with a heavy slab of Nebukawa granite, on the polished surface of which the design is engraved in lines about one-tenth of an inch in depth. I should judge the average height of these pedestals to be about two feet four inches, and their greatest diameter about three feet. Around the footprints there are carved (in most of the examples) twelve little bunches of leaves and buds of the Bodai-ju ("Bodhidruma"), or Bodhi-tree of Buddhist legend. In all cases the footprint design is about the same; but the monuments are different in quality and finish. That of Zojoji,—with figures of divinities cut in low relief on its sides,—is the most ornate and costly of the four. The specimen at Eko-In is very poor and plain.

The first Butsu-soku-seki made in Japan was that erected at Todaiji, in Nara. It was designed after a similar monument in China, said to be the faithful copy of an Indian original. Concerning this Indian original, the following tradition is given in an old Buddhist book(1):— "In a temple of the province of Makada [Maghada] there is a great stone. The Buddha once trod upon this stone; and the prints of the soles of his feet remain upon its surface. The length of the impressions is one foot and eight inches,(2) and the width of them a little more than six inches. On the sole-part of each footprint there is the impression of a wheel; and upon each of the prints of the ten toes there is a flower-like design, which sometimes radiates light. When the Buddha felt that the time of his Nirvana was approaching, he went to Kushina [Kusinara], and there stood upon that stone. He stood with his face to the south. Then he said to his disciple Anan [Ananda]: 'In this place I leave the impression of my feet, to remain for a last token. Although a king of this country will try to destroy the impression, it can never be entirely destroyed.' And indeed it has not been destroyed unto this day. Once a king who hated Buddhism caused the top of the stone to be pared off, so as to remove the impression; but after the surface had been removed, the footprints reappeared upon the stone."

Concerning the virtue of the representation of the footprints of the Buddha, there is sometimes quoted a text from the Kwan-butsu- sanmai-kyo ["Buddha-dhyana-samadhi-sagara-sutra"], thus translated for me:—"In that time Shaka ["Sakyamuni"] lifted up his foot…. When the Buddha lifted up his foot all could perceive upon the sole of it the appearance of a wheel of a thousand spokes…. And Shaka said: 'Whosoever beholds the sign upon the sole of my foot shall be purified from all his faults. Even he who beholds the sign after my death shall be delivered from all the evil results of all his errors." Various other texts of Japanese Buddhism affirm that whoever looks upon the footprints of the Buddha "shall be freed from the bonds of error, and conducted upon the Way of Enlightenment."

An outline of the footprints as engraved on one of the Japanese pedestals(3) should have some interest even for persons familiar with Indian sculptures of the S'ripada. The double-page drawing, accompanying this paper [Fig.1], and showing both footprints, has been made after the tracing at Dentsu-In, where the footprints have the full legendary dimension, It will be observed that there are only seven emblems: these are called in Japan the Shichi-So, or "Seven Appearances."
I got some information about them from the Sho-Eko-Ho-Kwan,—a book used by the Jodo sect. This book also contains rough woodcuts of the footprints; and one of them I reproduce here for the purpose of calling attention to the curious form of the emblems upon the toes. They are said to be modifications of the manji, or svastika, but I doubt it. In the Butsu-soku-seki-tracings, the corresponding figures suggest the "flower-like design" mentioned in the tradition of the Maghada stone; while the symbols in the book-print suggest fire. Indeed their outline so much resembles the conventional flamelet-design of Buddhist decoration, that I cannot help thinking them originally intended to indicate the traditional luminosity of the footprints. Moreover, there is a text in the book called Ho-Kai- Shidai that lends support to this supposition:—"The sole of the foot of the Buddha is flat,—like the base of a toilet-stand…. Upon it are lines forming the appearance of a wheel of a thousand spokes…. The toes are slender, round, long, straight, graceful, and somewhat luminous." [Fig. 3]

The explanation of the Seven Appearances which is given by the Sho-Eko-Ho-Kwan cannot be called satisfactory; but it is not without interest in relation to Japanese popular Buddhism. The emblems are considered in the following order:—

I.—The Svastika. The figure upon each toe is said to be a modification of the manji (4); and although I doubt whether this is always the case, I have observed that on some of the large kakemono representing the footprints, the emblem really is the svastika,—not a flamelet nor a flower-shape.(5) The Japanese commentator explains the svastika as a symbol of "everlasting bliss."
II.—The Fish (Gyo). The fish signifies freedom from all restraints. As in the water a fish moves easily in any direction, so in the Buddha-state the fully-emancipated knows no restraints or obstructions.
III.—The Diamond-Mace (Jap. Kongo-sho;—Sansc. "Vadjra"). Explained as signifying the divine force that "strikes and breaks all the lusts (bonno) of the world."
IV.—The Conch-Shell (Jap. "Hora ") or Trumpet. Emblem of the preaching of the Law. The book Shin-zoku-butsu-ji-hen calls it the symbol of the voice of the Buddha. The Dai-hi-kyo calls it the token of the preaching and of the power of the Mahayana doctrine. The Dai-Nichi-Kyo says:—" At the sound of the blowing of the shell, all the heavenly deities are filled with delight, and come to hear the Law."
V.—The Flower-Vase (Jap. "Hanagame"). Emblem of muro,—a mystical word which might be literally rendered as "not- leaking,"—signifying that condition of supreme intelligence triumphant over birth and death.
VI.—The Wheel-of-a-Thousand-Spokes (Sansc. "Tchakra ").
This emblem, called in Japanese Senfuku-rin-so, is curiously explained by various quotations. The Hokke-Monku says:—"The effect of a wheel is to crush something; and the effect of the Buddha's preaching is to crush all delusions, errors, doubts, and superstitions. Therefore preaching the doctrine is called, 'turning the Wheel.'"… The Sei-Ri-Ron says: "Even as the common wheel has its spokes and its hub, so in Buddhism there are many branches of the Hasshi Shodo ('Eight-fold Path,' or eight rules of conduct)."
VII.—The Crown of Brahma. Under the heel of the Buddha is the Treasure-Crown (Ho-Kwan) of Brahma (Bon-Ten-O),—in symbol of the Buddha's supremacy above the gods.

But I think that the inscriptions upon any of these Butsu-soku- seki will be found of more significance than the above imperfect attempts at an explanation of the emblems. The inscriptions upon the monument at Dentsu-In are typical. On different sides of the structure,—near the top, and placed by rule so as to face certain points of the compass,—there are engraved five Sanscrit characters which are symbols of the Five Elemental Buddhas, together with scriptural and commemorative texts. These latter have been translated for me as follows:—

The HO-KO-HON-NYO-KYO says:—
"In that time, from beneath his feet, the Buddha radiated a light having the appearance of a wheel of a thousand spokes. And all who saw that radiance became strictly upright, and obtained the Supreme Enlightenment."

The KWAN-BUTSU-SANMAI-KYO says:—
"Whosoever looks upon the footprints of the Buddha shall be freed from the results even of innumerable thousands of imperfections."

The BUTSU-SETSU-MU-RYO-JU-KYO says:—
"In the land that the Buddha treads in journeying, there is not even one person in all the multitude of the villages who is not benefited. Then throughout the world there is peace and good will. The sun and the moon shine clear and bright. Wind and rain come only at a suitable time. Calamity and pestilence cease. The country prospers; the people are free from care. Weapons become useless. All men reverence religion, and regulate their conduct in all matters with earnestness and modesty."

[- Commemorative Text -]
—The Fifth Month of the Eighteenth Year of Meiji, all the priests of this temple made and set up this pedestal-stone, bearing the likeness of the footprints of the Buddha, and placed the same within the main court of Dentsu-In, in order that the seed of holy enlightenment might be sown for future time, and for the sake of the advancement of Buddhism.

TAIJO, priest,—being the sixty-sixth chief-priest by succession of this temple,—has respectfully composed.

JUNYU, the minor priest, has reverentially inscribed.

1 The Chinese title is pronounced by Japanese as Sei-iki-ki.
"Sei-iki"(the Country of the West) was the old Japanese name for
India; and thus the title might be rendered, "The Book about
India." I suppose this is the work known to Western scholars as
Si-yu-ki.

2 "One shaku and eight sun." But the Japanese foot and inch are considerably longer than the English.

3 A monument at Nara exhibits the S'ripada in a form differing considerably from the design upon the Tokyo pedestals.

4 Lit.: "The thousand-character" sign.

5 On some monuments and drawings there is a sort of disk made by a single line in spiral, on each toe,—together with the image of a small wheel.

- source : www.gutenberg.org/ebooks

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Read Mark Schumacher on the subject:

For four centuries after Gautama's death (approx. 483 BC), legends and facts about the Historical Buddha, his dialogues and his sayings, were preserved only in the memories of monks and followers. There were no written records or artistic representations. Like the Hindu Brahmins, the early Buddhists believed that religious knowledge was too sacred to be written down, too sacred to be etched in stone or wood.

In those early years, when overt representations of the Buddha image were taboo, the main artistic vehicle for symbolizing the Buddha's presence was to show the Buddha's "footprint." These footprints of early Buddhist artwork can be found throughout Asia, often in narrative reliefs depicting key episodes in the Buddha's life, and thereby indicating his personal presence.

Read all the details of these footprints:
http://www.onmarkproductions.com/html/footprints-bussokuseki.html

Also check his Pilgrimage Guide



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- quote
bussokuseki 仏足石
Lit. Buddha's foot(print) stone; also written 仏足跡, lit. footprints of the Buddha.

A stone allegedly bearing the impression of the footprints of the historical Buddha, Sakyamuni *Shaka 釈迦. In early examples of Indian Buddhist art, Sakyamuni is not depicted in human form; instead his presence is intimated by symbols such as the lotus, a parasol, his throne or his footprints. The center of the soles of Sakyamuni's feet are said to have been marked by a thousand-spoked wheel, senpukurin 千輻輪, representing one of the 32 distinguishing marks *sanjuunisou 三十二相, of a Buddha.

In footprint stones it is usually shown surrounded by various auspicious signs such as a vase, fish or conch shell, and the toes are also variously marked. The veneration of the footprints of religious figures in India is not peculiar to Buddhism, being found also in Jainism and Hinduism. In Buddhism, the footprints of the Buddha initially appeared only in relieves depicting the Buddha's life, but later stones bearing impressions of the Buddha's footprints became objects of worship in their own right, and their cult is found in all Buddhist lands. The oldest extant bussokuseki in Japan is dated 753 and preserved at Yakushiji 薬師寺 in Nara, said to be a reproduction in stone of a tracing originating from China and which in turn reproduced a model that had been brought from India. Next to it stands a slab inscribed with a 21-verse "poem of the Buddha's footprint stone"Bussokuseki-no-uta 仏足石の歌. This footprint stone is one of the earliest examples of artistically worked stone surviving in Japan, while the poem-style represents one of the earliest records of the Japanese language. Footprint stones, often imitations of that at Yakushiji, either can be placed horizontally on the ground or erected vertically in the manner of a stele. These have been produced continuously in Japan until recent times and may be seen at temples throughout the country.


Zojoji 増上寺 (Tokyo)

Other early examples include the bussokuseki at Okadera 岡寺 in Nara, Shitennouji 四天王寺 in Osaka, Hounenin 法然院 in Kyoto, Zoujouji 増上寺 in Tokyo and Zenkouji 善光寺 in Nagano prefecture.
- source : JAANUS




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Look at more of my photos from the short pilgrimage to 
. Shikoku in May 2005 .
.


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. hadashi 跣足 (はだし) barefeet, barefoot


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Bussokusekika, bussokuseki ka (仏足石歌)
also known as Bussokuseki no Uta, are poems inscribed beside the stone Buddha Foot monument 仏足跡歌碑 at Yakushi Temple in Nara 。奈良薬師寺.

Numbering twenty one poems in total, they are divided into two sections:

Seventeen poems praising the virtue of Buddha.
Four poems warn against the impermanence of life and preach the Buddhist path.

Part of the stone monument has worn away making the eleventh poem of the first section and the fourth poem of the second section partially unreadable.

The Buddha Foot monument at Yakushi Temple was constructed in 753 and the poems are viewed as being composed around that time. The author is unknown.

The poems are written in Man'yōgana, a precursor to kana where Chinese characters are used for their phonetic value, and in Bussokuseki-style. Named after the poems, Bussokuseki-style is an archaic poetic device in which lines are written in a 5-7-5-7-7-7 mora pattern. It is seen during the Nara period but greatly diminishes by the Heian period. It is an early form of waka.
© More in the WIKIPEDIA !

bussoku sekika
Buddha's foot-stone related poems, Buddha's footprint poems
poesia della pietra dei piedi del budda


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於保美阿止乎 美爾久留比止乃 伊爾志加多
知與乃都美佐閇 保呂歩止會伊布 乃會久止敍伎久 

modern translation

大御足跡を 見に来る人の 去にし方 
千代の罪さへ 滅ぶとぞ言ふ 除くとぞ聞く


仏足石を拝みに来る人は過去の長い間の罪までも消滅する.
People who come to pray at the Buddha's footprint stone
will be forgiven all their sins in the long past.
source : www.ishicoro.com


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仏足跡歌碑は、仏足に対する礼讃[らいさん]と生と死の歌が刻まれています。歌の調べは「五七五七七七」で、一首が三十八文字の仏足跡歌体です。一字一音の万葉仮名を使って二十一首の歌が刻まれ、仏足石に対する天平人の感動が素朴に詠まれています。


source : www.nara-yakushiji.com


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. Temple Yakushi-Ji Nara 法相宗大本山 薬師寺  


. Stamp with Buddha's Footprint  



. Ashikoshi, ashi koshi 足腰お守り
amulets for strong feet and legs .


Bussokuseki O-Mamori Amulet
仏足跡 錫杖御守 足腰健康
. Mitoku San, Temple Sanbutsu-Ji 三徳山三仏寺 .


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FUDO - Jizo-In Tsugaru Daishi

LINK
http://gokurakuparadies.blogspot.jp/2014/10/jizo-in-tsugaru-daishi.html

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Jizoo-In Jizo-In

Nr. 20 - 愛宕山 Atagosan - 地蔵院 Jizo-In


. 津軽弘法大師霊場 - Tsugaru Kobo Daishi Reijo
Pilgrimage to 23 Kobo Daishi temples in Tsugaru .
 

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CLICK for more photos !

黒石市山形町81 / 81 Yamagatamachi, Kuroishi-shi, Aomori

It belongs to the Daigo shool of Shingon Buddhism 真言宗醍醐派.

The main statue is 勝軍地蔵尊 Shogun Jizo, General Jizo

The temple was founded in 1654 on behalf of the daimyo 津軽土佐守信義 Tsugaru Nobuyoshi (1619 - 1655). The founding priest was 日蔵 Nichizo. The Tsugaru Kuroishi clan protected the temple.
黒石三代領主津軽政兜 Tsugaru Masataka added more riches to the temple and made it the votive temple of his clan in 1697.

Tsugaru Tamenobu 津軽為信 (1550 - 1608) had build the Atago Shrine 愛宕宮 in Kuroishi and offered a statue of Shogun Jizo. The hall was called Atago Gongen 愛宕権現 at the top of mount Aseishi 浅瀬石山. The Hall had been relocated to Iwaki town 岩木町愛宕山橋雲寺
Aomori-ken, Hirosaki-shi, Atago, Yamashita.

There was also a statue of Fugen Bosatsu 普賢菩薩 and many people born in the year of the dragon or snake (tatsu 辰 mi 巳 ) came here to pray to these deities.

In 1971 the main hall burned down and the statues and picture scrolls were lost.
In the next year the hall was rebuilt.

The famous Bon dance (Kuroishi yosare 黒石よされ) has been performed in the grounds of this temple since the Edo period.

- Chant of the temple
願う身の たどりつきたる 地蔵院 かたき信心で 祈りささげん
草の上に 重くおきたる 黒石の 詣でしあとの こころ軽やか




. Shoogun Jizo 将軍地蔵 Shogun Jizo, General Jizo .


. Kuroishi Yosare Festival 黒石よされ .
August 15 - 16


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Kobo Daishi Kukai 弘法大師空海








Ebisu えびす 恵比寿

- source and more photos : blog.livedoor.jp/ukk_1


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- - - - - Homepage of the temple
- source : kouboudaishi.main.jp


- Member of other pilgrimages in the region

. Tsugaru Shichifukujin 津軽七福神 Seven Gods of Good Luck - 恵比寿神 Ebisu .

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- - - - - Yearly Festivals 年中行事

1月1日 初護摩供
2月24日 水子供養祭
4月23日 百万遍数珠供養 Hyakumanben juzo Rosary Ritual
7月23日 本祭 Great Festival
10月1日 七五三祈祷


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- - - reference - - -


. 津軽弘法大師霊場 - Tsugaru Kobo Daishi Reijo
Pilgrimage to 23 Kobo Daishi temples in Tsugaru .
 

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

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

. Narita Fudo 成田不動尊 .
Temple Shinshooji 新勝寺 Shinsho-Ji

. Fudo Myo-O at Mount Koyasan 高野山の明王像 .

. Tsugaru Shichifukujin 津軽七福神 Seven Gods of Good Luck .

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. 東北三十六不動尊霊場 - 36 Fudo Temples in Tohoku .  

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. O-Mamori お守り Amulets and talismans from Japan . 

. Japanese Temples - ABC list - .

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. Japan - after the BIG earthquake .
March 11, 2011, 14:46

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23 Oct 2014

MINGEI - Tea Ceremony Aesthetics

LINK
http://omamorifromjapan.blogspot.jp/2014/10/tea-ceremony-aesthetics.html

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Tea Ceremony Aesthetics

. Japanese Tea Ceremony 茶の湯 Cha no Yu, 茶道 Chado .
- Introduction -

. Japanese Aesthetics エスセティクス - Nihon no bigaku 日本の美学 .
- Introduction -


source : kanagawa-kankou.or.jp

Tea garden:
These long, narrow gardens were built starting in the 16th century for tea rooms.
The tea garden style is also strongly influenced by Zen Buddhism.

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quote
Seven Japanese aesthetic principles to change your thinking

Exposing ourselves to traditional Japanese aesthetic ideas — notions that may seem quite foreign to most of us — is a good exercise in lateral thinking, a term coined by Edward de Bono in 1967. "Lateral Thinking is for changing concepts and perception," says de Bono. Beginning to think about design by exploring the tenets of the Zen aesthetic may not be an example of Lateral Thinking in the strict sense, but doing so is a good exercise in stretching ourselves and really beginning to think differently about visuals and design in our everyday professional lives. The principles of Zen aesthetics found in the art of the traditional Japanese garden, for example, have many lessons for us, though they are unknown to most people.
The principles are interconnected and overlap; it's not possible to simply put the ideas in separate boxes. Thankfully, Patrick Lennox Tierney (a recipient of the Order of the Rising Sun in 2007) has a few short essays elaborating on the concepts. Below are just seven design-related principles (there are more) that govern the aesthetics of the Japanese garden and other art forms in Japan. Perhaps they will stimulate your creativity or get you thinking in a new way about your own design-related challenges.

Seven principles for changing your perception

Kanso (簡素) Simplicity or elimination of clutter. Things are expressed in a plain, simple, natural manner. Reminds us to think not in terms of decoration but in terms of clarity, a kind of clarity that may be achieved through omission or exclusion of the non-essential.




Enso Fukinsei (不均整) Asymmetry or irregularity. The idea of controlling balance in a composition via irregularity and asymmetry is a central tenet of the Zen aesthetic. The enso ("Zen circle") in brush painting, for example, is often drawn as an incomplete circle, symbolizing the imperfection that is part of existence. In graphic design too asymmetrical balance is a dynamic, beautiful thing. Try looking for (or creating) beauty in balanced asymmetry. Nature itself is full of beauty and harmonious relationships that are asymmetrical yet balanced. This is a dynamic beauty that attracts and engages.

Shibui/Shibumi (渋味) Beautiful by being understated, or by being precisely what it was meant to be and not elaborated upon. Direct and simple way, without being flashy. Elegant simplicity, articulate brevity. The term is sometimes used today to describe something cool but beautifully minimalist, including technology and some consumer products. (Shibui literally means bitter tasting).

Shizen (自然) Naturalness. Absence of pretense or artificiality, full creative intent unforced. Ironically, the spontaneous nature of the Japanese garden that the viewer perceives is not accidental. This is a reminder that design is not an accident, even when we are trying to create a natural-feeling environment. It is not a raw nature as such but one with more purpose and intention.

Yugen (幽玄) Profundity or suggestion rather than revelation. A Japanese garden, for example, can be said to be a collection of subtleties and symbolic elements. Photographers and designers can surely think of many ways to visually imply more by not showing the whole, that is, showing more by showing less.

Datsuzoku (脱俗) Freedom from habit or formula. Escape from daily routine or the ordinary. Unworldly. Transcending the conventional. This principles describes the feeling of surprise and a bit of amazement when one realizes they can have freedom from the conventional. Professor Tierney says that the Japanese garden itself, "...made with the raw materials of nature and its success in revealing the essence of natural things to us is an ultimate surprise. Many surprises await at almost every turn in a Japanese Garden."

Seijaku (静寂)Tranquility or an energized calm (quite), stillness, solitude. This is related to the feeling you may have when in a Japanese garden. The opposite feeling to one expressed by seijaku would be noise and disturbance. How might we bring a feeling of "active calm" and stillness to ephemeral designs outside the Zen arts?

LINKS
Wabi-Sabi and Presentation Visuals
Read more about The Nature of Japanese Garden Art by Patrick Lennox

Japanese Aesthetics (Stanford Encyclopedia).
Enso: Zen Circles of Enlightenment (book)

source : www.presentationzen.com - Garr Reynolds


Patrick Lennox Tierney (born January 28, 1914)
a Japanologist academic in the field of art history, an emeritus professor of the University of Utah, a former Curator of Japanese Art at the Utah Museum of Fine Arts, a former Director of the Pacific Asia Museum, and a former Commissioner of Art and Monuments during the Allied occupation of Japan (1945–1952).
Tierney was a member of the San Diego Japanese Garden Reconstruction Committee, and is currently serving on the Board of Directors of Japanese Friendship Garden at San Diego.
- source : wikipedia

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source : Busen Sensei


IPPITSU and ENSOO – One Stroke, One Circle
. ensoo 円相 Enso, one circle .

. yuugen 幽玄 YTugen and the Noh Theater .





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. Join the MINGEI group on facebook ! .  



. Regional Folk Toys from Japan .

. Japan - Shrines and Temples .


. Tohoku after the BIG earthquake March 11, 2011

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EDO - Aesthetics bigaku

LINK
http://edoflourishing.blogspot.jp/2014/10/aesthetics-bigaku.html

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Japanese Aesthetics エスセティクス - Nihon no bigaku 日本の美学

The most common terms for aesthetics and design will be introduced here.


CLICK for more photos !

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. basara ばさら / 婆娑羅 / バサラ flamboyant elegance .


. fuuryuu 風流 elegant, tasteful refined .
fuuga, fūga 風雅 fuga, elegance, sincerity
fuukyoo, fûkyô 風狂 fukyo, poetic eccentricity
fuugetsu, fūgetsu 風月 fugetsu, to enjoy the beauty of nature, lit, "wind and moon"


. iki いき / イキ / 粋 / 意気 the CHIC of Edo .


karei 華麗 gorgeous, magnificent elegance


kazari 飾り ornamentation, decoration


. koogei, kôgei 工藝 / 工芸 Kogei, industrial art .

. Mingei 民芸 Beauty of Folk Art and Craft .   


. miyabi 雅 / みやび court elegance .


. mono no aware ものの哀れ the pity / pathos of things .


. shibui 渋い / shibusa 渋さ subdued elegance .


. Storytelling in Japanese Art .


. yuugen 幽玄 yugen. deep, mysterious elegance .
and the Noh theater 能楽


. wabi and sabi 侘び 寂び .
wabi ... simple and quiet, austere refinement
sabi ... elegant simplicity, patina, rusty


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Japanese Aesthetics
First published Mon Dec 12, 2005;
Stanford Encyclopedia of Philosophy

Although the Japanese have been producing great art and writing about it for many centuries, the philosophical discipline in Japan corresponding to Western "aesthetics" did not get underway until the nineteenth century. A good way to survey the broader field is to examine the most important aesthetic ideas that have arisen in the course of the tradition, all of them before aesthetics was formally established as a discipline: namely, mono no aware (the pathos of things), wabi (subdued, austere beauty), sabi (rustic patina), yūgen (mysterious profundity), iki (refined style), and kire (cutting).

1. Introduction
2. Mono no aware: the Pathos of Things
3. Wabi: Subdued, Austere Beauty
4. Sabi: Rustic Patina
5. Yūgen: Mysterious Grace
6. Iki: Refined Style
7. Kire: Cutting
8. Ozu Yasujirō: Cinematic Cuts
Bibliography / Academic Tools / Other Internet Resources / Related Entries
- source : plato.stanford.edu

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CLICK for more photos !

Nihon no Bigaku 日本の美学 - monthly magazine


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- quote
Japanese Aesthetics, Wabi-Sabi, and the Tea Ceremony
Aesthetics (snip)
...
Japanese Aesthetics
To understand the art and aesthetics of Japan, it is necessary to investigate a Japanese world view, ideas about the nature of art, and influences brought about through contact with other cultures. The aesthetics of Japan developed in a unique fashion, partly because of its geographic location, a string of islands about 100 miles from Korea and 500 miles from China. Its isolation by the sea helped protect Japan from foreign invasion and allowed its rulers to control contact with other nations.

During long periods of self-imposed isolation, art forms and aesthetic ideas developed which were specifically Japanese. Over the centuries, when interactions with foreign cultures occurred, they influenced the traditional arts and aesthetics of Japan. For the purposes of this discussion, the focus will be on what remained essentially Japanese.

Traditional Japanese art and aesthetics we are most affected by the Chinese and by Buddhism, but influences from the West are also evident. For example, the Japanese made no distinction between fine arts and crafts prior to the introduction of such ideas by Europeans in the 1870s. The Japanese word that best approximates the meaning of "art" is katachi.
Katachi translates to mean "form and design," implying that art is synonymous with living, functional purpos e, and spiritual simplicity.

The primary aesthetic concept at the heart of traditional Japanese culture is the value of harmony in all things. The Japanese world view is nature-based and concerned with the beauty of studied simplicity and harmony with nature. These ideas are still expressed in every aspect of daily life, despite the many changes brought about by the westernization of Japanese culture. This Japanese aesthetic of the beauty of simplicity and harmony is called wabi-sabi.
- source : ntieva.unt.edu

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. Tea Ceremony Aesthetics .
Datsuzoku (脱俗) Freedom from habit or formula.
Fukinsei (不均整) Asymmetry or irregularity.
Kanso (簡素) Simplicity or elimination of clutter.
Seijaku (静寂)Tranquility.
Shibui/Shibumi (渋味) Beautiful by being understated,
Shizen (自然) Naturalness.
Yugen (幽玄) Profundity or suggestion rather than revelation.


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- - - - - Japanese aesthetics - wikipedia - - - - -
1 Shinto-Buddhism
2 Wabi-sabi
3 Miyabi
4 Shibui
5 Iki
6 Jo-ha-kyū
7 Yūgen
8 Geidō
9 Ensō
- - -Fukinsei: asymmetry, irregularity; Kanso: simplicity; Koko: basic, weathered; Shizen: without pretense, natural; Yugen: subtly profound grace, not obvious; Datsuzoku: unbounded by convention, free; Seijaku: tranquility.
© More in the WIKIPEDIA !

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The one thing we can always count on in Japanese design is that aesthetics are important not only in the design industry, but also in the lifestyle of the citizens. From the culinary arts, to religion, to fashion, the visual aspect of life is an important part of Japanese culture. How a food is presented is just as important as how it tastes, if not more. It is then important to note how much aesthetics are important in the automotive industry of Japan.

Leon, an automotive design student at RMIT in Melbourne, Australia, has broken down the basic principles of Japanese aesthetics, and how they can help us better understand and work to Japanese design.
- source : vehicle4change.wordpress.com


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Kenya Hara On Japanese Aesthetics
by Oliver Reichenstein, 2009

What makes Japanese design so special? Basically, it's a matter of simplicity; a particular notion of simplicity, different from what simplicity means in the West. So are things in general better designed in Japan? Well, actually, it's not that simple…

The New York Times asked us to put them in touch with Kenya Hara, creative director of MUJI and professor at the Musashino Art University. The NYT wanted to know whether everything in Japan was designed as well as the famous bento boxes. Mr Hara gave an answer worth reading and contemplating. The text in the New York Times was shortened down to fit their format. We are proud to be able to provide the full text in English and in Japanese.

Why does it seem like Japan is more attuned to the appreciation of beauty? Do the Japanese value the aesthetic component and experience more than other places? Are things in general better designed in Japan?
When coming back to Tokyo from abroad, my first impression usually is: what a dull airport! And yet it's clean, neat and the floors deeply polished. To the Japanese eye, there's a particular sense of beauty in the work of the cleaning staff. It's in the craftman's spirit — "shokunin kishitsu" — which applies to all Japanese professionals, be they street construction workers, electricians or cooks.

A Japanese cleaning team finds satisfaction in diligently doing its job. The better they do it the more satisfaction they get out of it.

The craftman's spirit, I think, imbues people with a sense of beauty, as in elaboration, delicacy, care, simplicity (words I often use). Obviously, this also applies to bento-making and the pride people take in making them as beautiful as they can.

There is a similar craftman's spirit ("shokunin kishitsu" or "shokunin katagi") in Europe. Yet in Europe I can see it coming alive only from a certain level of sophistication. In Japan, even ordinary jobs such as cleaning and cooking are filled with this craftman's spirit. It is is common sense in Japan.

While Japanese are known for their particular aesthetic sense, I would say we also have an incapacity to see ugliness. How come?

We usually focus fully on what's right in front of our eyes. We tend to ignore the horrible, especially if it is not an integral part of our personal perspective. We ignore that our cities are a chaotic mess, filled with ugly architecture and nasty signage. And so you have the situation where a Japanese worker will open a beautiful bento box in a stale conference room or on a horrendous, crowded sidewalk.

Are things in general better designed in Japan?
A central aesthetic principle in Japan is simplicity, but it is different from simplicity in the West. Let me explain the difference by comparing cooking knives. For example, the knives made by the German company Henckel are well crafted and easy to use because they are highly ergonomic. The thumb automatically finds its place when you grab the knife.

HENCKEL knife, photo by Kenya Hara
Japanese cooks who have special skills prefer knives without any ergonomic shape. A flat handle is not seen as raw or poorly crafted. On the contrary, its perfect plainness is meant to say, "You can use me whichever way suits your skills." The Japanese knife adapts to the cook's skill (not to the cook's thumb). This is, in a nutshell, Japanese simplicity.

YANAGIBA knife, photo by Kenya Hara
The knife's simple shape is not seen as poor or raw. Beauty beyond fanciness is an aesthetic principle that is sleeping at the bottom of Japanese perception. It's also a guiding principle to Japanese high tech architecture, and the minimal products of Muji.

Applied to the bento this simply means: don't try to be fancy; don't overdo it. A beautiful bento is done using seasonal ingredients; it is done quickly and easily.
- source and Japanese text : ia.net/blog


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A History of Modern Japanese Aesthetics
by Michael F. Marra / Michele F Marra, 2001

This collection of twenty-one essays, a companion volume to Modern Japanese Aesthetics, constitutes the first history of modern Japanese aesthetics in any language. It introduces readers through lucid and readable translations to works on the philosophy of art written by major Japanese thinkers from the late nineteenth century to the present. Selected from a variety of sources, the essays cover topics related to the study of beauty in art and nature.
- source : books.google.co.jp

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The Aesthetic Feeling of the Japanese - 日本人の美意識

INSPIRED DESIGN - Japan's Traditional Arts
by Michael Dunn

anji, "suggestivity"; 暗示
kanso, "simplicity"; 簡素
fukinkoo,"asymmetry"; 不均衡
hakanasa, "transience"; 儚さ, 果敢なさ
ma, "space."  間
. Japanese Design and Daruma .


Traditional Japanese Design: Five Tastes
Michael Dunn
Japanese craftsmen, fusing a love of natural materials like wood, bamboo, and clay with an eye for bold, essential form, elevated the design of utilitarian objects to an art unparalleled elsewhere in the world. Today the finest of these objects created for daily use are hugely popular-and eminently collectible.
This richly illustrated book, which accompanies a major exhibition organized by the Japan Society, is divided by five aesthetic tastes. It presents a superb selection of objects of lacquer, ceramics, metalwork, basketry, and textiles-ranging from humble tools for farmers to spectacular arms and armor, and refined utensils associated with the tea ceremony. Craft lovers, collectors, artists, and designers will welcome this tribute to these highly influential Japanese crafts.
- source : http://www.amazon.com


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John LaFarge -  ジョン・ラファージ 
(March 31, 1835 – November 14, 1910)
He was a pioneer in the study of Japanese art.
. AN ARTIST'S LETTERS FROM JAPAN .


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Japanese Design: Art, Aesthetics and Culture
Patricia J. Graham - Spetember 2014
What exactly is the singular attraction of Japanese design? And why does Japanese style speak so clearly to so many people all over the world?
The Japanese sensibility often possesses an intuitive, emotional appeal, whether it's a silk kimono, a carefully raked garden path, an architectural marvel, a teapot, or a contemporary work of art. This allure has come to permeate the entire culture of Japan—it is manifest in the most mundane utensil and snack food packaging, as well as in Japanese architecture and fine art.
In Japanese Design, Asian art expert and author Patricia J. Graham explains how Japanese aesthetics based in fine craftsmanship and simplicity developed. Her unusual, full-color presentation reveals this design aesthetic in an absorbing way, using a combination of insightful explanations and more than 160 stunning photos. Focusing upon ten elements of Japanese design, Graham explores how visual qualities, the cultural parameters and the Japanese religious traditions of Buddhism and Shinto have impacted the appearance of its arts.
Japanese Design is a handbook for the millions of us who have felt the special allure of Japanese art, culture and crafts. Art and design fans and professionals have been clamoring for this—a book that fills the need for an intelligent, culture-rich overview of what Japanese design is and means.
- source : www.amazon.com


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Elements of Japanese Design
Boye Lafayette De Mente
Learn the elements of the timeless beauty that is Japanese design in this concise reference volume.
Japanese design is known throughout the world for its beauty, its simplicity, and its blending of traditional and contemporary effects. This succinct guide describes the influence and importance of 65 key elements that make up Japanese design, detailing their origins—and their impact on fields ranging from architecture and interior design to consumer products and high fashion.
Learn, for example, how the wabi sabi style that's so popular today developed from the lifestyle choices made by monks a thousand years ago. And how unexpected influences—like tatami (straw mats) or seijaku (silence)—have contributed to contemporary Japanese design.
Elements of Japanese Design offers new insights into the historical and cultural developments at the root of this now international aesthetic movement. From wa (harmony) to kaizen (continuous improvement), from mushin (the empty mind) to mujo (incompleteness), you'll discover how these elements have combined and evolved into a powerful design paradigm that has changed the way the world looks, thinks and acts.
- - - Chapters include:
Washi, Paper with Character
Ikebana, Growing Flowers in a Vase
Bukkyo, The Impact of Buddhism
Shibui, Eliminating the Unessential
Kawaii, The Incredibly "Cute" Syndrome
Katana, Swords with Spirit
- source : www.amazon.com

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Japan Style
by Gian Carlo Calza
Japan Style, written by one of the world's most respected scholars of Japanese art and culture, is an authoritative and wide-ranging visual essay on the aesthetics of Japan.It serves as a unique handbook that aids an understanding of Japanese culture through its architecture, arts, crafts, cinema, and literature.
It gives an insight into the essence of Japanese culture, identifying its specific qualities and characteristics from ukiyo-e to Tadao Ando. The author draws connections between art, religion, history, philosophy, and mythology, using the links to frame specific examples of Japanese cultural memes.
The book features over 150 illustrations ranging from the traditional to the contemporary. Japan Style is a perfect introduction to Japanese style and culture.
- source : www.amazon.com



A Grammar of Japanese Ornament and Design
by Thomas W. Cutler
With the opening of Japan to the West in the mid-19th century, much of Japanese life that had been sealed off from the rest of the world for centuries was now revealed to the public at large — including the artistic styles and subjects depicted in this excellent collection. Rendered by a trained British architect, the images comprise one of the most comprehensive surveys of Japanese art and ornamentation. Included are graceful details from landscapes, floral motifs, abstracts, sea life, and other designs — ideal for use in modern textiles, graphics, and a host of other art and craft projects.
A delight for anyone interested in Japanese art and culture, this volume will be an invaluable source of permission-free graphics for designers and decorators in search of new subjects with authentic Japanese flavor. Over 300 figures on 65 plates.
- source : www.amazon.com

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WA: The Essence of Japanese Design
Stefania Piotti
Explore the enduring beauty of Japanese design through some 250 objects, ranging from bento boxes, calligraphy brushes, and Shoji sliding doors to Noguchi's Akari lamp, the iconic Kikkoman soy sauce bootle, and a modern‐day kimono designed by Issey Miyake.
Printed on craft paper and bound in the traditional Japanese style, WA features stunning, full‐page illustrations and an introduction by MUJI art director Kenya Hara.
- source : www.amazon.com


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Influence of Japanese Art on Design
Hannah Sigur, 2008
This stunning book explores the story of Japan as the catalyst of modern design in the Gilded Age. Author Hannah Sigur juxtaposes glass, silver and metal arts, ceramics, textiles, furniture, jewelry, advertising, and packaging with a spectrum of Japanese materials ranging from one-of-a-kind art crafts to mass-produced ephemera, showing the ways that Japanese arts and ideas about Japan changed the world.
The "Japan Craze" came at a time of radical change in society. Western culture was yearning for the values of a past it believed were embodied in Japanese traditional arts, and Japan felt the demand for modernity it saw embodied in the West. During this time, both traditional arts and modern manufactures from Japan became the focus of an international coterie of artists, dealers, and thinkers who proselytized Japanese aesthetics as a model.
- source : www.amazon.com

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Zen and the Fine Arts
Shin'ichi Hisamatsu (Author), G. Tokiwa (Translator)

Examples of painting, architecture, gardens, drama and ceramics probe the relationship between Zen Buddhism and the fine arts.

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- further reference and books


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. Japanese Architecture - cultural keywords used in haiku .

. - Doing Business in Edo - 商売 - Introduction .

. senryu, senryū 川柳 Senryu poems in Edo .


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FUDO - Kakurin-Ji Shikoku 20



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Kakurinji 鶴林寺 Kakurin-Ji

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

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Nr. 20 - 霊鷲山 Ryojuzan 宝珠院 Hoju-In 鶴林寺 Kakurin-Ji
"Crane Forest Temple"
徳島県勝浦郡勝浦町生名鷲ヶ尾14 / Washigao-14 Ikuna, Katsuura-chō, Katsuura-gun, Tokushima

- Chant of the temple
しげりつる鶴の林をしるべにて  
大師ぞいます地蔵帝釈



- quote
While Kōbō Daishi was training at this temple, a small statue of Jizō appeared at the base of an old cedar tree guarded by a pair of cranes.
To commemorate this, Kōbō Daishi founded the temple and enshrined the statue in a larger, three-foot, statue of Jizō.

The crane is considered a symbol of longevity and good fortune and its appearance is considered an auspicious sign. Emperor Kammu gave the temple the title of Imperial Office Temple (Chokugansho).

This temple is unique in Tokushima Prefecture in having escaped the ravages of fire over the years. The temple is located on a mountain at 550 meters (1,800 feet) and is one of the pilgrimage's six major Nansho,, difficult access temples.

Starr notes that the statue next to the honzon is that of Minamoto Yoritomo on a horse.
- source : www.shikokuhenrotrail.com


. Tsurukame tsuru kame 鶴亀 Tortoise and Crane in Art .

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source : ojisanjake.blogspot.jp

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



. . 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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- Two short Haiku Henro Trips, Summer 2005


. 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 )

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

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. Japan - Shrines and Temples - ABC .


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--
Posted By Gabi Greve to Gokuraku - Jigoku on 10/19/2014 10:18:00 am

FUDO - Tatsue-Ji Shikoku 19



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Tatsueji 立江寺 Tatsue-Ji

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

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Nr. 19 - 橋池山 Kyochizan 摩尼院 Mani-In 立江寺 Tatsue-Ji
徳島県小松島市立江町若松13 / Wakamatsu-13 Tatsuechō, Komatsushima-shi, Tokushima

- Chant of the temple
いつかさて西のすまいのわが立江  
弘誓の舟に乗りていたらむ


- quote
Gyōgi built the temple on the order of Emperor Shōmu. While the temple was being built, a white heron (shirasagi) landed on what is now called Shirasagi Bridge and this was considered to be a very auspicious sign.

The honzon, slightly smaller than two inches, was carved on 'jambuna' gold (enbudagon) by Gyōgi and installed here to pray for an easy delivery for Empress Kōmyō, Emperor Shōmu's wife. Kōbō Daishi carved a six-foot statue of Jizō that now enshrines the tiny statue carved by Gyōgi.

Legend states that, in the 19th century, a woman named Okyō came to Shikoku with her lover to escape the authorities. They had killed the man she had been a mistress to before she had met the man she was now with. To escape the authorities, they disguised themselves as henro and were following the other henro around the pilgrimage. When they reached the hondō of Temple 19, as she tried to ring the bell to start her prayers, Okyō's hair suddenly stood on end and got entangled in the bell's rope. After struggling, she got herself free but all of her hair, and part of her scalp, remained entangled in the rope, leaving her with the monastic tonsure. Taking this as a sign from Kobō Daishi, the couple both became devout Buddhists, she becoming a nun and he a monk. She lived the rest of her life in a small chapel owned by the temple and devoted her life to prayers while he became a temple laborer. Okyō's hair and scalp can still be seen at the temple in a little glass-encased shrine just off the walkway.

Like so many of the other temples, this one was destroyed by Chōsokabe and then later restored. The temple burned down again and was rebuilt in 1977.

In the compound is a small statue with a very shiny red face. It is a statue of Binzuru, one of the first sixteen disciples of the Buddha. He was a physician and came from a family of distinguished physicians. But, he loved to drink and this often caused problems. One day, a rich man came to the Buddha and asked him to overcome an evil spirit that had been afflicting his house. The Buddha couldn't go, so he sent Binzuru in his place, but admonished him to be careful and not to drink. Binzuru went and did, in fact find an evil spirit. He confronted it and, by proclaiming the Buddha's teachings, overcame it.

In thanks, the rich man threw a banquet and Binzuru, after holding out for a long time, broke down and had a drink in celebration. Not being able to stop after just one, though, he got drunk and lost his power over the evil spirit. The spirit returned and soon the house was suffering again. The Buddha became mad and kicked Binzuru out of his community but said nothing when he saw that Binzuru was still following him around and listening from outside.

When the Buddha died, he called Binzuru to his side and told him that he forgave him, but that Binzuru would never be allowed to enter Nirvana himself. He would always have to remain in this world to minister to the people. That is why you see his red-faced statue at many temples. People rub the statue and then place the hand they used over the part of their body that hurts.

As this was once the barrier temple for Awa Province, while here, henro should make a spiritual self-evaluation. Has your pilgrimage been worthy so far? Have you been living up to the obligations placed on you as a henro? Have you maintained your vows? If not, you should return to Temple 1 and start over again. Some stories say that those who are unworthy have actually been unable to enter the temple grounds.

- source : www.shikokuhenrotrail.com



. Binzuru 賓頭盧 Pinzuru .
and his statue as a nadebotoke 撫で仏 statue to rub

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Fudo is holding a chain rather than a rope.

source : ojisanjake.blogspot.jp

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



. . 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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- Two short Haiku Henro Trips, Summer 2005


. 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 )

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

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. Japan - Shrines and Temples - ABC .


[ . BACK to DARUMA MUSEUM . TOP . ]
[ . BACK to WORLDKIGO . TOP . ]

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Posted By Gabi Greve to Gokuraku - Jigoku on 10/19/2014 10:02:00 am