GOKURAKU - rokubu pilgrims 05 Oita

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. rokujuurokubu 六十六部 Rokujurokubu, Rokubu Pilgrims .
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rokubu 六部 Rokubu pilgrims 05 - Oita to Yamanashi

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

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

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

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




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



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

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





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

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





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

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





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

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伊香郡 Ika district 余呉町 Yogo cho

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

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

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

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

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






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

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

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

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

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





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

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

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庵原郡 Ihara district 両河内村 Ryogochimura

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

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

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

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Shizuoka 引佐郡 Inasa district

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

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賀茂郡 Kamo district 南伊豆町 Minami-Izu town

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


- Teishi, Minamiizu, Kamo District, Shizuoka

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



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

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

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


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





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

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

. Amida Nyorai 阿弥陀如来 Amitaabha Buddha .

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Tochigi 鹿沼市 Kanuma 粟野町 Awano

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







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

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

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Tokushima 那賀郡 Naka district

kubikire uma 首切れ馬 horse with the head cut off


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

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

. uma 馬 koma 駒伝説　horse legends .

首切れ馬 - - - More in the WIKIPEDIA !






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

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



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

. Legendary Prince Yamato Takeru 日本武尊 .







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

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





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

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

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

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

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

. Revenge - A family turned Roku Jizo 六地蔵 .

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鶴岡市 Tsuruoka 大山町 Oyama

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

. Oonyuudoo 大入道 O-Nyudo Yokai Monster .






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

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

- - - - -

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

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

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

. Yamanokami 山の神 Mountain God and the Rokubu .

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Yamanashi 西八代郡 Nishi-Yatsushiro district 下部町 Shimobe

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


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- reference : Nichibun Yokai Database -


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. Join the Rokubu Pilgrims on Facebook ! .



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

. Japan - Shrines and Temples - Index .

. Onipedia 日本の鬼 The Demons of Japan .


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Posted By Gabi Greve to Gokuraku - Jigoku on 10/08/2017 03:57:00 pm

Fwd: [Gokuraku - Jigoku ] Rokubu goroshi killing

[ . BACK to DARUMA　MUSEUM　TOP . ]
. 六十六部 Rokujurokubu, 六部 Rokubu Pilgrims .
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rokubu-goroshi 六部殺し killing a Rokubu, murder of a Rokubu

六部殺し伝説 Rokubu goroshi densetsu - comes with more than 11,000 results googeling !

Working on the Rokubu legends, I found two patterns that are told quite often:
One is of a family having a Rokubu pilgrim staying over night, only to kill him and get his money - and then suffer some kind of curse for generations.
The other type of legend
tells of families which have a problem and ask an itinerant Rokubu, almost like a Shaman, for explanation, understanding and help.


- source - wikipedia
模文画今怪談 - Momonga Kokaidan
鳥文斎栄之 Chōbunsai Eishi - 六部殺しの怪談

This basic story comes in various forms.

A farmer's family let a Rokubu stay over night and cooked a good meal for him, but when they saw the money in his backpack, they decided to kill him and get his money.
They used the money to start a prosperous business.
A child later born to the family was the re-incarnation of this Rokubu - but the child could not speak. One night the child seemed to need to go to the toilet, so father went with him to the outhouse. It was a moonlit night (a dark night, a rainy night . . . variations) - anyway the same weather as the night when they had killed the Rokubu.
Suddenly the child opened his mouth and talked!
"It was a night just like this when you killed me! I remember well!"
And in one second the face changed into that of the Rokubu.

The end of the story varies again, with the father falling dead on the spot, the riches of the family being lost and they get very poor again . . .

- variations -


source : onboumaru.com/008-mouhanbun... Rakugo story - one half more

もう半分 'Mou Hanbun'. moo hanbun - a Rakugo story
落語の演目『もう半分』は、舞台を都市部に移した形で、六部殺しと似た流れになっている。夫婦で営む江戸の居酒屋に、老爺の客がやって来た。老爺は半杯ずつ注文してちびちびと飲み、金包みを置き忘れて帰って行った。夫婦が中を確かめると、貧しい身なりに不釣合いな大金が入っている。しばらくすると老爺が慌てて引き返し、娘を売って作った大事な金だから返してくれと泣きついた。しかし、夫婦は知らぬ存ぜぬを通して追い出した。老爺は川へ身投げして死んだ。その後、奪った金を元手に店は繁盛し、夫婦には子供も生まれた。だが、子供は生まれながらに老爺のような不気味な顔で、しかも何かに怯えたように乳母が次々と辞めていく。不審に思った亭主が確かめると、子供は夜中に起き出して行灯の油を舐めている。「おのれ迷ったか！」と亭主が声を掛けると、子供は振り返って油皿を差し出し「もう半分」。

夢十夜 Ten nights of dreams - Essay by Natsume Soseki
「こんな夢を見た」で始まる 夏目漱石の散文『夢十夜』の第三夜にも、六部殺しの民話の影響がうかがえる。夢の中で自分の子をおぶって暗い田圃道を歩いており、子供は盲目なのに周囲の状況をよく分かっていて、大人びた口調で話している。歩を進めるごとに思い出してはならない何かを思い出すような気がし、「ちょうどこんな晩だったな」という子供の独り言を不気味に思う。やがて山の一本杉の前に着き、「ここで御前がおれを殺したのは今からちょうど百年前だね」と背中の子供が言った。過去の殺人を自覚したとたん、背中の子供が急に石地蔵のように重くなった。

持田の百姓 Mochida no Hyakusho
殺した相手が金品を持った大人ではなく、幼子の間引きだというパターンも存在する。Koizumi Yagumo 小泉八雲の『知られぬ日本の面影』に出てくる「持田の百姓」では、出雲の貧しい百姓が産まれた子供を6人まで次々と川へ捨て、その間にようやく少し余裕のある暮らしが出来るようになる。そうして7人目の男児は跡取りとして育てることにし、溺愛した。ところがある日、月夜の庭へ散歩に出ると、抱いた乳呑み児の我が子が「わしを最後に捨てた夜もこんな月夜だったね」と口を利き、またすぐに普通の赤子に戻った。百姓は出家した。
Once there lived in the Izumo village called Mochidanoura a peasant who was so poor that he was afraid to have children.
- Read this story online -

都市伝説
持田の百姓のパターンがさらにアレンジされたものに、現代風の都市伝説がある。低所得の若いカップルに子供が生まれ（夫婦の初子が奇形児だったとするものもある）、フェリーに乗った際、水に落として殺した。その後また子供が生まれ、今度は溺愛した。その子を連れてフェリーに乗っていた時、急におしっこがしたいと言い出す。仕方なく抱きかかえて体を手すりの外に出すと、振り返って「今度は落とさないでね」と1人目の顔で言った。

- - - - - 民俗学的分析 - - - - -
In times without television or daily newspapers, in all parts of Japan, itinerant Rokubu and other pilgrims were welcome to bring news from the parts they had just been. They were called
異人（まれびと）Marebito and treated well, bringing good luck and fortune to a village - usually.
Sometimes they got killed and their stories are まれびと殺し marebito koroshi.
marebito - 稀人 / 客人

In some parts where the family did not have a child, it was possible to offer the woman of the house as maroodo-kon「客人(まろうど)婚」"wedding a traveler", a "bride for one night" to an itinerant priest, and a child born out of this "marriage" might later remember what happened to his father.

集落の外からやって来る旅人は異人（まれびと）であり、閉鎖的な農村への来訪者はしばしば新しい情報・未知の技術・珍しい物品をもたらす媒介者であった。福をもたらす存在として客人を歓待し、客人が去った後に繁栄を得る「まれびと信仰」に根ざした民話は、古くから各地に存在する。一方で、円満に珍品を譲り受けるケースばかりでなく、客人とトラブルを起こし、強引に奪い取って繁栄を達成したケースもある。六部殺しは、こうした「まれびと殺し」の類型に属す。
あるいは、
村内の一つの家が急に繁盛してきた場合、ムラ社会の嫉みにより「あれだけ儲かるには何かあくどい手段をとったに違いない」といった周囲からのいわれのない中傷を招き、直前の平常とは違った出来事（「そういえばあの家に旅人が泊まった」「旅人がその後どこへ行ったのか誰も知らない」）と結び付けて、まれびと殺し譚が出来上がることもあり得る。
さらに、
江戸時代には実際に、旅人を装って他人の家に入り泥棒を働いたり、道連れとして他の旅人に声を掛け仲間のいる宿へ誘導して金品を脅し取るなど、種々の形態での胡麻の蠅（護摩の灰）も横行し、素性の知れない他人と一緒に家で寝泊りすることへの潜在的な警戒感も背景にあった。

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


- quote -
六部殺し」はその巡礼者が殺される話


（ノートルダム清心女子大学蔵『日本回国勧懲記』より）

A story from Niigata about a Sake producer in the town of 大佐渡 Osado, Niigata.

ここにはかつて、大佐渡一といわれる造り酒屋がありました。土地を流れる水が佐渡一の名水であったという好条件に加え、３代目に酒造りの名人が出たということで、その繁栄ぶりは「酒屋の米が浜に山なす」と歌われるほどだったといいます。
幕末の頃、この酒屋に、器量がよく、頭もよい一人娘がありました。ある年、村氏神の奉納相撲に、たいへん強く、また男振りのよい相撲取りがやってきます。娘はこの相撲取りに惚れてしまい、一緒になることを切望しました。周囲も折れ、酒屋は男を一人娘に聟として迎えます。このことは酒屋が相撲取りを聟にとったと評判になりました。ところが、この男が、呑む、打つ、買うの三拍子そろった食わせ者でした。親族一同は、このままではカマドを潰されてしまうと危惧し、ムコトリアネ(家督を嗣いだ長女をこう呼びます)が嫌がるところを、無理矢理、男を家から追い出してしまったのです。 ...
- reference source : 小嶋博巳 -

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風流三国志』〈六部殺し〉 reading Rokubu-goroshi" in Furyu-sangokushi
- source : Japanese Literature - J-Stage -

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. Join the Rokubu Pilgrims on Facebook ! .




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


. Japan - Shrines and Temples - Index .

. Onipedia 日本の鬼 The Demons of Japan .


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Posted By Gabi Greve to Gokuraku - Jigoku on 10/03/2017 01:18:00 pm

Fwd: [Gokuraku - Jigoku ] Roku Six Kannon

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. Japan - Shrines and Temples - Index .
. Kannon Bosatsu 観音菩薩 Avalokiteshvara - ABC List .
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roku Kannon 六観音 six Kannon

. 六道 Rokudo - six realms of existance .

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source : kannonsama4000.blogspot.jp

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

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

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

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


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

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

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

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



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

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

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

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

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

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

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

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



source : 斑鳩を歩く

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




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rokumen Kannon 六面観音 Kannon with six faces



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


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

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


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


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. Join the Kannon Gallery on facebook ! .



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. Japan - Shrines and Temples - Index .


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Posted By Gabi Greve to Gokuraku - Jigoku on 12/24/2017 09:45:00 am

rokubu pilgrims 04 Miyazaki

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. rokujuurokubu 六十六部 Rokujurokubu, Rokubu pilgrims .
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rokubu 六部 Rokubu pilgrims 04 - Miyazaki to Nara

. Join the Rokubu Pilgrims on Facebook ! .

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

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

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

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




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



................................................................................. Miyazaki 宮崎県　
.......................................................................
清武町 Kiyotake

tatari 祟り the curse
The slope チンチン坂 Chinchinzaka is the place where a Rokubu broke down and died.
The home of the family who buried him and also the neighbours were unlucky for a long time.
So they asked the priest of a local temple to hold rituals to appease the soul of the Rokubu. They also erected a small mound and a memorial stone.
Eventually the families moved away from this area and the mound was lost due to modern housing development.

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都城市 Miyakonojo town

Rokubu no rei 六部の霊 the soul of the Rokubu
henro no Rokubu 遍路の六部 Rokubu, the Henro pilgrim
旧士族 10 old samurai families have regular meetings three times a year to venerate and honor their common past.
One of their ancestors once killed a Rokubu pilgrim - and if they do not continue to honor this memory, there will be disaster coming for all.






................................................................................. Nagano 長野県　
松本市 Matsumoto

. Hihi 狒々/ 狒狒 / 比々 Hihi Baboon Monster .
and the brave dog 早太郎 Hayataro

- - - - -

. Kotaroo Yashiki 小太郎屋敷 The Home of the Kotaro Family .
and 怪猫小太ばば The Monster Cat Kotababa

- - - - -

tatari 祟り the curse
Once upon a time during the New Year celebrations.
The old owner of the Sake shop askd the deity オンタサマ Onta Sama:
"Why have so many people of this village died?"
The answer was:
"Since I am オンタゴンゲン Onta Gongen I can not tell you."
At 此田のお宮 the shrine of Konota the villagers had cut down and sold the old sacred tree and the Onta deity was angry.
Instead of him 白倉権現 Shirakura Gongen let them know:
Once the villagers had killed seven Rokubu to get their 鉦 prayer gongs. If one hits the gong, it will give him the benefit of visiting 88 Kannon Temples.
They floated to Konota and could not go on to Onta.
The villagers held a ritual for the souls for three months to appease them and could thus avoid further disaster.

- Konota Kagura dance 此田神楽 - at 尾之島正八幡神社
- reference source : city.iida.lg.jp/site/bunkazai... -

- - - - -

kane no oto 鐘の音 sound of the bell
Once a Rokubu was killed by the villagers by mistake and buried in an estate now called チンチン屋敷 Chinchin yashiki.
Every night the sound of a bell, like CHINCHIN , was heard in the village. So the villagers kept holding rituals for the Rokubu.

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Nagano 長野市 Nagano city

daija shooja 大蛇小蛇 huge serpent, small serpent
Once a man had a dream of catching huge serpent and despite its pleading killed it to bring it to a road show.
Next morning his daughter became high feaver. The Rokubu, who had stayed at the family, told them the daughter would die.
The family thne asked the Rokubu to perform purifying rituals, but he was disturbed by the angry soul of the dead girl.
Later people who bought the estate also fell under the curse, so eventually they build a small sanctuary and performed rituals regularly.

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Nagano 下條村 Shimojo

tatari 祟り the curse
In 中原の洞 the cave of Nakahara an itinerant Rokubu had fallen ill and died. People from nearby made a grave for him. Son after that there was a fire in the neighbourhood. They had a Shaman find out about the origin and he told them, the grave of the Rokubu had been too simple, so he put a curse on them.
They re-built the grave and cared for it more carefully from now on.

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Nagano 上田市 Ueda

hikigaeru 蟇 toad
Once a Rokubu stayed with a family. They took away all his money and killed him.
They used to money to start a business. But there used to be a lot of toads in their estate. Then an epidemic broke out and the family members died, all of them.
This was the curse of the Rokubu.






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


source : blog.livedoor.jp/narasizenjyuku/archives...

六十六部供養碑 Rokujurokubu Kuyo Hi Memorial


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- reference : Nichibun Yokai Database -


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

. Japan - Shrines and Temples - Index .

. Onipedia 日本の鬼 The Demons of Japan .


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[ . BACK to WORLDKIGO . TOP . ]
- - #rokujuroku #rokubupirgrimsmiyazaki #rokubunara #rukubupilgrimsnara # -
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Posted By Gabi Greve to Gokuraku - Jigoku on 10/07/2017 03:56:00 pm

Fwd: [Gokuraku - Jigoku ] rokubu pilgrims Miyagi

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. rokujuurokubu 六十六部 Rokujurokubu, 六部 Rokubu Pilgrims .
::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

. Join the Rokubu Pilgrims on Facebook ! .

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

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

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

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




:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::


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


................................................................................. Miyagi 宮城県　

kamisama 神様 Deity
A family prayed for a child to get rid of the possession of お稲荷さん an Inari fox. She was possessed by a deity of
the sacred mountains of 出羽三山 Dewa sansan, who had come in the form of a Rokubu.
It was the ancestor in the fourth generation of a priest from this Sacred Mountain.
Maybe the family had killed the Rokubu from Dewa to get his money ?

. Dewa sansan 出羽三山 Three sacred mountains of Dewa .



.......................................................................
気仙沼市 Kesennuma

onbyoo ootenba 怨猫大天婆 / オンビョウオオテンバ Oten-Ba, the monster cat Daiten Baba


- artwork by Forest INK -

The grandmother of 儀八郎 Gihachiro used to be a quiet old lady. But suddenly she begun to like chicken and fish and all kinds of raw food. She sometimes danced around in the kitchen, almost like a cat. And chicken from the neighbourhood begun to disappear as bad rumors started in the village.
One day a Rokubu came walking along in the evening when he had the feeling something huge was attacking his head. He hit it with his walking stick, but then the monster disappeared. The Rokubu finally reached the home of Gihachiro and asked to stay over night. First they refused him, because there was a sudden ill person in the family. But eventually he could stay. When the Rokubu peeked in the room of the ill person, he saw a huge old cat.
The next morning the Rokubu told Gihachiro what he had seen. The following night both watched the room of the old ill mother and realized she was a monster cat !
This was an old cat that had lived at the 松崎の猫渕 Nekobuchi Cat riverpool at Matsuzaki, where someone had buried its bones.
Gihachiro gave some money to the Rokubu so he could erect 観音像 a statue of Kannon Bosatsu.
This story is handed down in the family of Gihachiro to our day.

daitenbaa 大天婆（だいてんばばあ）Daiten Ba, Daiten Baba, Old Cat Yokai


source : twitter, yokai karte


. bakeneko 化け猫 / 化猫 "monster cat" Yokai .



.......................................................................
栗原郡 Kurihara district 栗駒町 Kurikoma machi

tatari 祟り the curse
The old family of 上久保 Kamikubo. One day black smoke came out of their estate and the neighbours came running, wondering what had happened.
They were told nothing happened, but this kept repeating many times. Sometimes it even rained stones.
This is the curse of a Rokubu who had been killed by the family.
Their home was soon called Kamikubo no bakemono yashiki 上久保の化け物屋敷 the monster home of the Kamikubo family.

.......................................................................
本吉町 Motoyoshi town

tatari 祟り the curse
Rokubu usually do not walk alone, because they carry money. Once two of them stayed at farm houses and helped with the harvest for some time. One morning one Rokubu woke up to find the other one gone. He was told his companion had left quite early. He could not believe it. Putting some oil in the water pot he looked at the surface and saw his companion had been killed and was in the other world. He found the bell of his companion in the ashes of the hearth.
So he cursed the family and went on.


.......................................................................
柴田郡 Shibata district 村田町 Murata

rokubu no onryoo 六部の怨霊 the vengeful spirit of a Rokubu
Once around 1645, a Rokubu stayed at a home, but was robbed of his money and killed. A few years later the comrade of this Rokubu came visiting and asked about his whereabouts. But the landlord told him he knew of nothing. But in the ashes of the kitchen stove they found the metal pieces of a Rokubu pilgrim's hat.
The dead Rokubu and his companion both cursed the family and there was misfortune for many years to come.
Their estate was soon known as yuurei yashiki 幽霊屋敷 or bakemono yashiki 化物屋敷, the estate of the ghost.


source : town-murata.com/2010/08... 六部伝説


.......................................................................
多賀城市 Tagajo

tatari 祟り the curse
There is a stone memorial with the inscription shooninzuka 上人塚 Mount of a Holy Man, dedicated to
善海上人 Saint Zenkai Shonin.
The story dates back more than 350 years. A wild and powerful clan was governing this region. One day a subordinate had captured a Rokubu. The leader did not even listen to the story of the Rokubu and killed him immediately, burying his bones in a corner of the estate. From that time on, black clouds came hovering over the house, and fire and other disasters hit the family until they were all gone. After that the owner of the land had changed various times, but all had misfortune or died soon.
Now there is the memorial stone for Saint Zenkai and a statue of 不動尊 Fudo Myo-O. And the fields in front of it are called
shoonin-da, shoonin ta 上人田 fields of the saint.
But people do not dare to get near to it.

.......................................................................
遠田郡 Toda district 涌谷町 Wakuya

jinushi no nai tochi 地主のない土地 land without an owner
In the village was a piece of land which was cursed and they knew anyone who wanted to own it would die.
The former owner had taken in an ill Rokubu, killed him, took all his money and buried the dead body in a corner of the estate. The vengeful spirit of the Rokubu came out and cursed and owner of this land. Eventually the villagers built a grave for the Rokubu and appeased his soul.
But nobody wants to own the land.


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- reference : Nichibun Yokai Database -

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. rokujuurokubu 六十六部 Rokujurokubu, Rokubu Pilgrims .
- Introduction -

. Japan - Shrines and Temples - Index .

. Onipedia 日本の鬼 The Demons of Japan .


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Posted By Gabi Greve to Gokuraku - Jigoku on 10/04/2017 09:52:00 am

PERSON - Sesshu Toyo Painter

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Sesshuu Tooyoo 雪舟等楊 Sesshu Toyo
(1420 - 1506)



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- quote
Oda Tōyō since 1431, also known as Tōyō, Unkoku, or Bikeisai; 1420 – 26 August 1506) was the most prominent Japanese master of ink and wash painting from the middle Muromachi period. He was born into the samurai Oda family (小田家), then brought up and educated to become a Rinzai Zen Buddhist priest. However, early in life he displayed a talent for visual arts, and eventually became one of the greatest Japanese artists of his time, widely revered throughout Japan and China.

Sesshū studied under Tenshō Shūbun and was influenced by Chinese Song dynasty landscape painting. In 1468–69, he undertook a voyage to Ming China, where too he was quickly recognized as an outstanding painter. Upon returning to Japan, Sesshū built himself a studio and established a large following, painters that are now referred to as the Unkoku-rin school—or "School of Sesshū". Although many paintings survive that bear Sesshū's signature or seal, only a few can be securely attributed to him.
His most well-known work is the so-called "Long Landscape Scroll" (山水長巻, Sansui chōkan).

Sesshū was born in Akahama, a settlement in Bitchū Province, which is now part of western Okayama Prefecture.
©　More in the WIKIPEDIA !


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SESSHU IN CHINA: UNIQUE EXPERIENCES FOR A MONK-PAINTER
By WATADA, Minoru

Sesshu Toyo (1420- ca. 1502 or 06) traveled to Ming dynasty China in 1467 and after two years on the continent, returned to Japan. As has been discussed frequently in recent years, Sesshu was a member of the Japanese mission party sent as tribute to Ming and therefore his actions were extremely limited. His journey in China was not a trip in which an artist set out to freely explore his own way of painting. Further, while today Sesshu stands as one of Japan's most famous artists, when he went to China he was nothing more than a provincial Zen monk-painter. Indeed, he was so unimportant in the mission that not even his name appears in any public records of the day, in China or Japan. Just because Sesshu went to China, it does not immediately mean that he was then able to paint works that faithfully followed Chinese styles, such as his Landscapes of the Four Seasons (Tokyo National Museum), or was allowed to paint the walls of such public spaces as the building of the Libu (Chinese ministry of ritual, religious and educational affairs), or was directly trained by imperial artists. We must think that each of these accomplishments by Sesshu came about because of unique circumstances.

Up until now the story of Sesshu in China has been largely described as the successful tale of some great artist. However, such an explanation is heavily colored by fictions formulated during the Edo period, and often relies on a complete misunderstanding of several historical documents. In other words, there has arisen a complete mix-up of Edo period analogies about Sesshu and what modern art historians expect to Sesshu. Therefore, first of all, this paper will ask just how much or how little can we actually recognize as historical facts about Sesshu in China, and then, will attempt to re-determine how we should evaluate it.

If we examine historical records with careful consideration of the time frames and distances covered by Sesshu in China, we arrive at some conclusions differing from those of preceding scholars. Sesshu's trip to China was not an event deemed a matter of course for a famous artist. Rather we should consider his journey a time when several unprecedented occurrences happened to a mere monk-painter. It is clear from the extant works and historical materials that an extremely unusual set of circumstances occurred. The following is my conclusion regarding this matter. Considering Sesshu in China, the most important fact is that he was able to study under imperial painters in Beijing. The fact that he painted at the Libu building must also not be lightly dismissed, because it is even possible that the painting created on that occasion corresponds to the Landscapes of the Four Seasons (Tokyo National Museum). While Sesshu's interactions with the Chinese literati and sketching from local scenery may have been accepted practice for artists visiting China, he alone seems to have been able to study under imperial painters and have an opportunity to publicly exhibit the results of that study. Indeed, these unique experiences played a decisive role in Sesshu's achievements, as we know them.
- source : tobunken.go.jp/~bijutsu/eng... -


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泣きねずみ

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..... As a youth he became a Zen monk at a local temple - Hofuku-ji .....
According to the legend
he was not a particularly good novice monk, preferring to spend his time drawing rather than memorizing sutras, and one day as a punishment for some infraction he was tied to a post in one of the temple buildings and left there.
His tears fell to the floor and with his toe he drew a rat on the floor with his tears. When the abbot returned he was taken aback by what he thought was a real rat at the boy's feet but which turned out to be a drawing.
From then on
Sesshu was allowed to continue with his art studies. In the way of legends, the story has been exaggerated and one version now has the drawing being so lifelike that the drawing came to life and chewed through the ropes to free Sesshu. .....
- source : japanvisitor.com..... -



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百三代後花園の院の御時、
備中の国赤浜に小田のほとりといふ侍有。子供三人持ち、末の子を丸と申けり。此子二三才の頃より手遊びにも鼠を好みける
父母、鼠を拵へ、愛す。
(母)
「此子は鼠がきつい好きさ」
父ほとり思ふは、丸は末の子也出家にせばや、とて、九才の年井の山宝副寺の弟子となし、等楊法師と申。
しかるに、此等楊手習学問は学ばずして、天性絵を描く事を好み、手習草紙に人形の首を描き、又は唐紙戸障子にいろいろの絵を描く。
師の御坊怒つて折檻し給ふ。
(師)
「余の子共は手習するに、汝一人さもなくして絵ばかり描く事、憎いとち坊主。その上此頃は襖壁などに絵かく事やめおらぬかぬか」
等楊十才の頃、とにかくに描く事をやめぬ故、師の御坊堂の柱に縛りつけ戒む。然れ共哀れみて、日暮に及び縄を解かんとて行給ふに、等楊が膝の下より数十疋の鼠、驚き騒ぎ走り回る。
急に此鼠を追ふ。御坊怪しみて見給ふに、等楊縛られて一日の落つる涙の滴りを足の親指につけて縁板に鼠を描く。その勢ひ恰も生ける鼠のごとし。師の御坊その妙を感じて、これより描く事を戒めづ。
- reference source : detail.chiebukuro.yahoo.co.jp -


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. Famous Buddhist Priests - ABC-List .


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. Legends and Tales from Japan　伝説 - Introduction .

.................................................................................　Yamaguchi 山口市

Sesshu painted 雪舟の絵馬の馬 a horse on a votive tablet at the temple 龍蔵寺 Ryuzo-Ji. The horse became alive at night and went out to feed and devastate the fields.
So he painted a bridle to keep the horse in his place.



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- reference : nichibun yokai database -

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墨絵めく霧の山河や雪舟忌
sumi-e meku kiri no sanga ya Sesshuu ki

the landscape painting
flowing in black ink fog . . .
Sesshu memorial day

檜紀代 Hinoki Kiyo


Sesshu 応永27年（1420年） - 永正3年8月8日（1506年）
His death day is given as the 8th day of the 8th lunar month in 1506.
Other dates are also mentioned.




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- kigo for all winter -

. sori 雪橇（そり）/ 雪舟（そり）sled, sledge .
Here the characters 雪舟 mean "snow boat".


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- Reference - 雪舟 -
- Reference - sesshu toyo -


. Introducing Japanese Haiku Poets .

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Posted By Gabi Greve to PERSONS - index - PERSONEN on 6/16/2017 03:23:00 pm