massha, sessha - subordinate shrines

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massha 末社　－ sessha 摂社 - subordinate shrines

sessha 摂社 "auxiliary shrine" - - - massha 末社 "branch shrine"
setsumatsusha, setsu matsu sha 摂末社



photo - wikipedia

quote
Sessha, Massha
Categories of shrine ranking.
At present, sessha and massha are not explicitly defined by official regulations, but the terms are widely used as general referents for shrines of smaller scale that exist as auxiliaries under the management of a larger main shrine. In most cases, the auxiliaries are related in some way to to object of worship (saijin) of the main shrine, or represent a local land tutelary (jinushigami) or other shrine with close ties to the main shrine.

A distinction is sometimes made between those existing within the precincts (keidaichi) of the main shrine (keidai sessha, keidai jinja or keidaisha), and those possessing their own independent grounds outside the main shrine (keidaigai sessha).

Under the Meiji-period system of shrine rankings, auxiliaries of nationally endowed shrines (kankokuheisha) were selected based on the following five conditions:
(1) a shrine dedicated to the "spouse deity," "child deity" (mikogami) or other relation of the main shrine's deity;
(2) a shrine preexisting the appearance or arrival of the main shrine's deity at the place;
(3) a shrine devoted to the "rough spirit" (aramitama) of the main shrine's object of worship;
(4) a shrine devoted to the "landlord tutelary deity" (jinushigami) of the main shrine; and
(5) other shrines of particularly relevant lineage.

A shrine meeting one of these conditions was designated a sessha ("auxiliary shrine"), while any others were called massha ("branch shrines"). In the case of the Grand Shrines of Ise, those nationally endowed shrines listed in the Engishiki Jinmyōchō were considered sessha, while those listed in the Enryaku gishikichō were considered massha.
source : Mori Mizue, Kokugakuin, 2005



. masshasai 末社祭 festival of the subordinate shrine .
Kibune jinja 貴船神社 Kibune, Kifune Jinja, Kyoto


. Shrine, Shinto Shrine (jinja　神社) - Introduction .

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. Masaoka Shiki 正岡子規 visiting shrines and temples .


Trying to locate the various shrines and temples where Shiki wrote the following haiku.
If you know any location, please add it as a comment to this entry.
Thank you!

さそひあふ末社の神や旅でたち
sasoi-au massha no kami ya tabi detachi

the gods of the subordinate shrines
are inviting each other -
time for travelling


. WKD : the gods are travelling, kami no tabi 神の旅 .
The tenth lunar month (now November), after the harvest when the Japanese gods had done their duty, they left their local shrines for a bit of a vacation. They would all go for an audience and to celebrate at the great shrine of Izumo, so the rest of Japan was "without gods".


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massha 末社


お降りや諏訪の末社の錠ぬらす 吉野香風子

二の午や末社乍らも梅柳 小澤碧童
二の午や末社ながらも梅柳 碧童

人つゞく方に末社の初詣 日原方舟
伊夜日子の七つの末社杉落葉 長谷川蕗女
声そろへ摂社末社の法師蝉 鷹羽狩行
山かげ池の氷る末社にも初詣する 荻原井泉水
形代や末社ながらも檜皮葺 大庭紫逢(鷹)
昼の虫に鳴きつつまれて末社あり 五十嵐播水
木斛の花の向ふの末社かな 柏村貞子

末社とて追儺神楽もなかりけり 下村ひろし
末社にも初天神の人等かな 青山友枝
末社まで雪に敷きある福筵 中山幸枝

秋の声末社の鈴の紐ひけば 川崎展宏 冬
繞道の火を待つ末社ま暗がり 村手圭子
色鳥や末社の並ぶ松の中 前田普羅
風花す末社の神はさびしかろ 川崎展宏

お降りや諏訪の末社の錠ぬらす 吉野香風子


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sessha 摂社

声そろへ摂社末社の法師蝉
koe soroe sessha massha no hooshizemi

they align their voices
at the Sessha and Massha shrines -
these monk-cicadas

. Takaha Shugyoo 鷹羽狩行 Takaha Shugyo .


. WKD : hooshizemi 法師蝉 monk-cicada .

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福豆の雨に膨らむ摂社の辺
fukumame no ame ni fukuramu Sessha nobe

some lucky beans
are swelling by the rain
near the Sessha shrine

Ueno Shooko 上野章子 Ueno Shoko


fukumame, "lucky beans", are thrown at the demons for Setsubun in February.
We can see a small shrine after the festival, when the left-over beans begin to sprout.

. Setsubun, the "Seasonal Divide" 節分 .
"Bean-throwing, mamemaki 豆まき、豆撒き, 豆撒"


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hokora - small shrine

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hokora, hokura, shi 祠 （叢祠　神庫） small shrine



quote
A small shrine dedicated to a minor kami. The term may also be read hokura.
Originally, the term referred to a storeroom (kura) raised on stilts for the storage of shrine treasures (shinpō). A passage in the Nihongi notes that "a shrine storehouse (kamikura) is called ho-ku-ra."

In the medieval period, however, the term came to be used for a small shrine dedicated to a kami that did not warrant the construction of a full-fledged jinja. A variety of character combinations was used to indicate the pronunciation hokura, including those shown above, and the term came to be interpreted as meaning a "narrow store" (hoso-kura).

At present, the term hokora is used to refer to small auxiliary shrines located within the precincts (keidai chi) of a larger shrine, but built on a smaller scale and dedicated to local folk-religious cults, or else found along roadsides outside of shrine precincts and dedicated to kami not under the jurisdiction of any specific shrine.
Small shrines dedicated to the border deities called dōsojin would fall into this latter category.
source : Mori Mizue, 2005, Kokugakuin




. WKD : chinju doo 鎮守堂 Hall for the local, regional Kami .


. Shrine, Shinto Shrine (jinja　神社) - Introduction .



. Isonokami Jinguu 石上神宮 Isonokami Jingu .
hokura matsuri 神庫祭 Hokura festival (December 31)



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shinko, jinko, hokura 神庫 / 宝倉 - "treasure house"


source :　kassy1946

san jinko 三神庫 the three Jinko in Nikko

shimo jinko 下神庫-しもじんこ - lower
naka jinko 中神庫-なかじんこ - middle
kami jinko 上神庫-かみじんこ - upper

. Nikkoo Tooshooguu 東照宮 Nikko Toshogu and Tokugawa Ieyasu 徳川家康 .


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ｍatsu no kaze　hiru yo hibikinu　hito towanu
yama no hokora no　ishi-uma no mimi ni

The wind in the pines
Soughs night and day
In the ears of the stone horse
At a mountain shrine
Where no man worships.
Tr. Bownas and Thwaite

Ishikawa Takuboku 石川啄木　(1886-1912)


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. Masaoka Shiki 正岡子規 visiting shrines and temples .


Trying to locate the various shrines and temples where Shiki wrote the following haiku.
If you know any location, please add it as a comment to this entry.
Thank you!


茶の花や祠小暗き庭の隅
cha no hana ya hokora koguraki niwa no sumi

blossoms of the tee tree -
the small shrine in the darkness
in a corner of the garden


中宮祠に滝の音聞く夏の月

灯ともせば蚊の騒ぎ立つ祠かな

祠淋し一むら芒そよそよと

赤飯に春日さしたる祠かな


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furu hokora, koshi 古祠 old Hokora

下闇に入りて凛たる古祠
笹間てるゑ

小綬鶏や鈴の緒切れし古祠
木光歩


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shinshi 淫祠 Hokora for a doubtful, unreliable deity

山内にひとつ淫祠や小六月
Kawabata Bosha 川端茅舎

淫祠に見入る少年虫の顔をして
中村苑子

霧脱げど公示空白淫祠灯る
香西照雄


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shooshi 小祠 small Hokora

秋月の小寺小祠赤のまま
矢島渚男

地下街に灯る小祠一の午
三谷蘭の秋

小祠に豆粒ほどの蟻地獄
細井将人

小祠の切子硝子や春立てる
Tsuji Momoko 辻桃子


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yama hokora 山祠 Hokora in the mountain

ゆく水に紅葉をいそぐ山祠
飯田蛇笏

小春日のりすの顔出す山祠
林虎夫

山祠左右の扉に松飾り
石原栄子

花過ぎの薄日にねむる山祠
有泉七種


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miya, guu - shrine

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miya, guu 宮 shrine

miya (and the reading guu) is a common naming for many shrines.

. Shrine, Shinto Shrine (jinja　神社) - Introduction .

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. Masaoka Shiki 正岡子規 visiting shrines and temples .


Trying to locate the various shrines and temples where Shiki wrote the following haiku.
If you know any location, please add it as a comment to this entry.
Thank you!


うつせみの羽衣の宮や神の留守
utsusemi no hagoromo no miya ya kami no rusu

a shrine
with an emply cicada hull -
the gods are absent

. WKD : slough, molt, skin, empty cicada hull, utsusemi 空蝉 .

. WKD : the gods are absent, kami no rusu 神の留守 . in the 10th lunar month


女乘る宮の渡しや神無月

神の留守を風吹く宮の渡舟

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. . Masaoka Shiki 正岡子規 . - - -and his miyamori haiku .

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古宮の名代の辛夷咲きにけり furu miya - old shrine
古宮の桜咲きけり杉の奧
古宮の桜咲くなり杉の奧



城跡をよき涼み場や宮の下 miya no shita
夏山や鳥居の笠木宮の屋根
夏木立宮ありさうな処哉
奥深く鈴鳴る宮の若葉哉


お宮迄行かで歸りぬ酉の市
すがすがとして唯一の宮の秋
ゆふだちにはりあふ宮の太鼓哉
ゆゝしさや内外の宮の神々樂
三十六宮荒れ尽して草芳しき
下闇に宮も鳥居も真赤なり
下駄であがる宮の廊下や散松葉
中宮祠に滝の音聞く夏の月
冬枯や粲爛として阿房宮
制札を掛けたる宮の枯木かな
半腹に古き宮あり秋の山


宮一つそこらあたりの涼しさよ
宮人や御喪に籠る松の内
宮方や花の御宴の主人役

宮樣の門靜かなり大三十日
宮相撲九紋龍と名のりける
宮立てゝ稻の神とぞあがめける
岡あれば宮宮あれば梅の花
御遷宮一月こえてしくれ哉
早乙女のならぶや宮を尻にして

春宮の軒端かしこし雀の巣 haru miya - spring in the shrine

木の下に名のなき宮も春なれや
木の緑したゝる奥の宮居哉
木の間に名のなき宮も春なれや
杉木立淋しき秋の宮居哉

桑名から宮や七里の天の河 Kuwana kara
桑名から宮や三里の天の川

樫の木に春の日光る宮居哉
殘菊や宇治の古宮女君
母親を負ふて出でけり御遷宮
灯ともして宮を出づれば鹿の聲
白牡丹三十六宮の夕哉

紅梅や女三の宮の立ち姿
芋堀るや夜宮の太鼓月に鳴る
虫売の暗きところに宵宮かな
蜩や宮しんとして人もなし
行く秋や杉寂として赤き宮
豐年や月明かに宮角力

野の宮の鳥居も冬の木立哉
野の宮や垣の内外に猫の恋

雨乞や折々のぞく宮の外 amagoi

霜月の野の宮殘る嵯峨野哉
霜月や内外の宮の行脚僧

鳩吹くや狐の宮のうしろ側


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nonomiya, no no miya 野の宮 "Palace in the Fields"


source :　kyoto-walk.blog.eonet.jp
Nonomiya Jinja in Kyoto 野々宮神社


quote
Literally, the "Palace in the Fields,"
the Nonomiya was where the saiō, the abstinent princess, stayed for one year before she went to serve the Deity of Ise as the saigū.

After the accession (sokui) of a tennō, the newly selected princess (either the daughter, sister, or granddaughter of a tennō) first entered the Shosaiin (Hall of Initial Abstinence), a residence within the royal palace precincts to begin her purification (kessai). Afterwards, she moved to the Nonomiya and continued her abstinence there until her departure to Ise.

The origin of the Nonomiya can be traced back to the seventh century. The Nihon shoki (Chronicles of Japan) records the following event in the second year of Tenmu's reign (673):
"[The sovereign] wished to have Princess Ōki attend the Shrine of Amaterasu, and made her stay in the Hatsuse Saigū. She was to purify herself first and to approach the deity by and by."

The Engishiki (Procedures of the Engi Era), compiled in the Heian period, specifies detailed procedures concerning the Nonomiya. Chapter Five of the Engishiki discusses the matters related to the consecrated princess, and states that the Nonomiya was built in an untainted location determined by divination; on an auspicious day (also determined by divination), the princess underwent a ritual lustration (misogi) in the river before entering the building. Her period of abstinence (monoimi) in the Nonomiya was mandated to begin in the eighth month and to last for one year.

Although the design of the building was rather simple, more than one hundred attendants and officials served within its precincts. The Nonomiya disappears from record after the saiō system was discontinued during the reign of GoDaigo Tennō in the fourteenth century.
The term Nonomiya also refers to the Saiin (Murasakinoin), which was the palace for the consecrated princess who served the Kamo Shrines.
source : Inoue Nobutaka, Kokugakuin 2007



凩や野の宮荒れて犬くゞり

Masaoka Shiki


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Nonomiya Painting 野々宮図 by Iwasa Matabei 岩佐又兵衛
From the Genji Monogatari

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sha - a Shinto shrine

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yashiro, sha 社 a Shinto shrine


yashiro or ...sha 社 is the most general term for a Shinto SHRINE.




. Shrine, Shinto Shrine (jinja　神社) - Introduction .

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. Masaoka Shiki 正岡子規 visiting shrines and temples .

Trying to locate the various shrines where Shiki wrote the following haiku.
If you know any location, please add it as a comment to this entry.
Thank you!


社を出れば十六宵の月上りけり
sha o dereba izayoi no tsuki agarikeri

when I leave the shrine
there is the autumn moon
of the sixteenth day . . .

Written in Negishi 根岸草庵

. izayoi 十六夜 autumn moon on day 16 .

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ぼくぼくと冬の木竝ぶ社哉
下駄であがる社の椽や散松葉
善き妻の春の社に詣でけり
塀越に野社見えて雲の峯
大木の注縄に蝉啼く社哉
彳むや社壇から見る稻の雲
木槿咲て里の社の普請かな
治頭社の杜にきてなけ子規
灯ともして笙吹く春の社かな
社壇百級秋の月へと上る人
社壇百級秋の空へと登る人

禰宜も居らす野社荒れて朧月
禰宜も居らず野社荒れて春の月

童等の蝉さしにくる社かな
金ピラノ社ヲカクス茂カナ
赤鳥居若葉の社古りにけり

野は枯れて杉二三本の社かな
野社に子供のたえぬ榎實哉
野社のぽつかりとして刈田哉
野社はもとより神の留守にして
野社を中に殘して刈田哉


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- - - - -furu yashiro, furuyashiro, kosha 古社 old shrine

朧夜や狸群れたる古社
oboroyo ya tanuki muretaru furuyashiro

night with a hazy moon -
the badgers come together
at the old shrine


. Shrines related to the tanuki badger .

. Eiyoo Gongen 栄誉権現 Venerable Guard Deity .
Tanuki at Ueno Toshogu Shrine 上野東照宮




鵙なくや雑木の中の古社
mozu naku ya zooki no naka no furuyashiro

the shriek is shrieking -
among the trees there is
this old shrine



古社陽炎力無くもえぬ

何もなし只冬木立古社

屋根見れば野菊咲くなり古社



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Daiji - large temple

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Daiji, ootera, oodera 大寺 large temple

This general name often refers to the largest temple of Japan, the Todai-Ji in Nara.



. Toodaiji 東大寺 Todai-Ji Nara .
Eastern Great Temple with the Daibutsu-Den 大仏殿 Great Buddha Hall.

There is also the Saidaiji 西大寺 Saidai-Ji, Western Great Temple
and
. Jindaiji 深大寺 Jindai-Ji . Tokyo

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There used to be seven large temples in Nara, Nanto Shichi Daiji 南都七大寺
Nanto Shichi doo 南都七堂 - shichi daiji 七大寺 :

. Toodaiji 東大寺 Todai-Ji .

. Koofukuji 興福寺 Kofuku-Ji . 

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Gangooji 元興寺 Gango-Ji
The best preserved part of the temple is known as Gangō-ji Gokurakubō (元興寺極楽坊)...
The Man'yōshū includes a poem attributed to a monk of Gango-ji. This poet laments that, having attained enlightenment, his greater understanding remains unnoticed by others in the streets of Nara. His poem may perhaps bemoan his undervalued condition—and yet, in a modest way, his words transport contemporary readers momentarily back to share his quiet, 8th century perspective:

A White gem unknown of men --
Be it so if no one knows!
Since I myself know its worth
Although no other --
Be it so if no one knows!
-- by a monk of the Gango-ji Temple

- Gangō-ji - 　More in the WIKIPEDIA !


. Gagoze ガゴゼ / 元興神 Yokai-Monk-Monster from Gango-Ji .

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Daianji 大安寺 Daian-Ji
- Daian-ji - 　More in the WIKIPEDIA !

. Yakushiji 薬師寺 Yakushi-Ji, the Medicine Buddha . 
 
. Saidaiji 西大寺 Western Great Temple . 
 
. Hooryuuji, Hōryū-ji 法隆寺 Horyu-Ji .

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Seven "Big Temples" in the Kinki region, 近畿地方に七大寺



related to
. Shootoku Taishi 聖徳太子 Shotoku Taishi, the Imperial Prince .
(574-622)

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There are also places called Ootera 大寺 Otera.



Masaoka Shiki wrote a lot of haiku about the "Big Temple".


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. Masaoka Shiki 正岡子規 visiting Large Temples .


菜の花やあちらこちらに七大寺
nanohana ya achira kochira ni shichi daiji

rapeseed blossoms -
here and there one of the
seven big temples




大寺の屋根あちこちと霞哉
ootera no yane achi-kochi to kasumi kana

the roof of a big temple
here and there
in the mist . . .



永き日の奈良は大寺許りなり
nagaki hi no Nara no ootera bakari nari

on this long day
there are only these large temples
of Nara . . .


. Nara 奈良 the ancient capital .
with more haiku by Shiki.


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gables of Todai-Ji


大寺の破風見ゆるなり夏木立
daiji no hafu miyuru nari natsu kodachi

I look at the gables
of this big temple -
trees in summer


. Gable, gables 破風 hafu .


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大寺の上棟式や稻の花
ootera no jootooshiki ya ine no hana

the ridge-raising ritual
of this large temple -
flowers of rice


Also muneage 棟上; joutousai 上棟祭; joutoushiki 上棟式.
A ridge-raising ceremony that takes place upon completion of the framework of a building.
Decorations of various types are hung around the ceremony site.
These include: folding fans raised on sticks; lengths of rope, and sometimes dyed silk ropes of five colors. Bows made of cypress or bamboo, which may have seven or eight sections, are also used. Evil is dispelled with two arrows, occasionally as long as 2m, with feathers 54cm by 18cm. One arrow has a turnip shaped tip and the other is a double-headed arrow. Food and Japanese rice wine are offered to the gods as an appeal to protect the ridges.
Carpenters' tools, especially the ink pot and lining string, *sumitsubo 墨壷, carpenter's square, *kanejaku 曲尺, and adze, *chouna 釿, are venerated. A ridge tag, *munafuda 棟札, is inscribed and attached to the ridge.
source : JAANUS






大寺の礎殘る野菊かな
ootera no ishizue nokoru nogiku kana

the foundation stones
of the big temple remain
amid wild chrysanthemums . . .


soseki　礎石 Lit. foundation stone.
A base stone which receives the dead load of a pillar. The upper side of the base stone was made roughly level. Natural and processed stones both have a mortise *hozoana ほぞ穴, into which a tenon *hozo ほぞ, is inserted that extends from the bottom of the pillar. A tenon sometimes is cut into the base stone to be inserted into a corresponding mortise on the bottom of the pillar. Some base stones have an extension which serves as a sill or a ground plate, jifukuza 地覆座.
During the 7-8c a porous limestone called tufa *gyoukaigan 凝灰岩, was used and the developed of stone progressed. From the latter part of the 8c after floored buildings became common, stone processing declined. Many natural base stones were cut from andesite, anzangan 安山岩, a type of volcanic rock and granite, kakougan 花崗岩. A firmly packed bed of golfball-sized stones underlay base stones in the ancient period. The use of natural stones for base stones was common until the premodern age when carefully cut stones were used.
source : JAANUS


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大寺の椽廣うして小春かな
大寺の縁広うして小春かな
ootera no en hiroo shite koharu kana

the veranda
of the big temple is rather wide -
Indian summer day



大寺や椽の下より蚊喰鳥
ootera ya en no shita yori kakuidori

from below the veranda
of this big temple
bats


engawa　縁側 veranda - Also wirtten 掾側.
The area beside or surrounding the straw matted *tatami 畳, floor of a room or veranda in Japanese dwellings. Formerly en 縁 and engawa were interchangeable terms, but engawa now usually refers to a veranda that is either partly inside the building with sliding doors protecting it from rain, or a completely exposed veranda.
There are 4 types:
1 *nure-en 濡縁, no rain doors so the it is exposed to the elements;　2 kure-en 榑縁, the veranda boards have there long sides exposed;　3 kirime-en 切目縁, have the cross cut ends exposed;　4 takesunoko-en 竹簀の子縁, is a type of veranda that has a bamboo slatted floor.
source : Jaanus


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大寺の施餓鬼過ぎたる芭蕉哉
大寺や芭蕉廣がる庭の隅
大寺の本堂すごしねはん像
大寺や談義も過ぎて秋の暮

大寺に一人宿借る夜寒哉
大寺のともし少き夜寒哉

大寺の松も桜もなかりけり

千年の大寺一つ雪野かな
麦刈て大寺一つ聳えけり

木下闇箇程の大寺あらんとは


. Masaoka Shiki 正岡子規 visiting Temples .

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大寺や庭一面の霜柱
ootera ya niwa ichimen no shimobashira

this big temple -
in the garden everywhere
pillars of ice


大寺を包みてわめく木の芽かな
ootera o kurumite wameku konome kana

these buds of trees
are calling in pain, being wrapped around
the big temple . . .

It seems there was a large storm in the temple when Kyoshi visited.
The verb wameku implies the wind.
Written in 1913.

. Takahama Kyoshi 高浜 虚子 .

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朝寒や茶ふくで巡る七大寺
asazamu ya chafuku de meguru shichi daiji

a cold morning -
after a lot of hot tea I wander around
the seven large temples

. WKD : Kobayashi Issa 小林一茶 in Edo .


TBA

大寺の片戸さしけり夕紅葉
大寺や片々戸ざす夕紅葉

大寺や主なし火鉢くわん～と

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ががんぼや夜は大寺の演説会 杉本寛
はるか来し大寺泊り夏の月 柴田白葉女
をちこちのをちの大寺の除夜の鐘 相馬 黄枝
不受不施の大寺にして鵯多し 上田土筆坊
八乙女山を背に大寺の雪しづる 上埜チエ
冬の山八大寺とて見えわたる 上田三樽
命綱つけ大寺の煤払 阿部昭子
囀や大寺の壁に肖像画 雑草 長谷川零餘子
地蔵会や大寺ぬちの地蔵堂 尾崎迷堂 孤輪

大寺にこもる水音あたたかし 澤村昭代
大寺に山影どつと鳥総松 斎藤夏風
大寺に池掘つてある無月かな 中川宋淵
大寺に猫まるまると木瓜の花 堀口忠子
大寺に百畳敷けり朴落葉 石田あき子 見舞籠
大寺に箒だまりや春の霜 向笠和子
大寺に籠る寒さや時頼忌 石塚友二
大寺に蛇のしづけさ見てありぬ 中川宋淵
大寺に貝母を活けて人気なし 田中英子
大寺に足場組みけり山桜 癖三酔句集 岡本癖三酔
大寺に障子はる日の猫子猫 三好達治 路上百句
大寺に麻の衣の僧一人 後藤夜半 底紅

大寺のあまき閂日脚伸ぶ 大槻久美
大寺のいくつほろびし日向ぼこ 小澤實(1956-)
大寺のうしろ明るき梅雨入かな 前田普羅 新訂普羅句集
大寺のきのふの風につるもどき 窪田玲女
大寺のひと間ぬくめて桃の酒 井上雪
大寺のまろき柱の良夜かな 若林 かつ子
大寺の一隅絢爛と黴びぬ 小林康治
大寺の丹見ゆ木の間の鳥巣かな 尾崎迷堂 孤輪
大寺の二間打ち抜き観月会 高澤良一 燕音
大寺の冷えから冷えへ襖数 細井みち
大寺の冷え一身に紅椿 渡辺恵美
大寺の前の小寺や鬼やらひ 中島杏子
大寺の寒泉の声聞きに来し 有働亨
大寺の實梅*もぐ日に来りけり 八木林之介 青霞集
大寺の小門のみ開く朝寒き 雉子郎句集 石島雉子郎
大寺の庇が見えて蕪蒸 大石悦子 聞香
大寺の庫裡へとつづく雁木かな 佐久間慧子
大寺の日は年に似て松葉散る 庄司瓦全
大寺の月の柱の影に入る(唐招提寺讃月会) 野澤節子 『存身』
大寺の柱を塗るや冬日影 蝶衣句稿青垣山 高田蝶衣
大寺の棟より霽れてうちはまき 柴山しげの
大寺の樹々静もりて梅雨の蝶 和田純子
大寺の煤掃すみし松に鵯 住吉青秋
大寺の若葉に雨の播水忌 仁科紀子
大寺の襖畳の秋の暮 能村登四郎
大寺の閾太しや秋の風 上野泰 春潮
大寺の隅に日の入る冬至かな 大峯あきら 宇宙塵
大寺の障子を洗ふ唯一人 田中裕明 櫻姫譚
大寺の雪解しづくの池水輪 つじ加代子
大寺の露はじまるとたよりかな 安東次男 昨
大寺の青き畳や仏生会 佐藤信子

大寺の屋根に月あり蓮如の忌 成瀬櫻桃子　about the roof
大寺の屋根のぼりゆく落葉かな 小澤實
大寺の屋根の起伏や春の雨 星野立子
大寺の大屋根反らす霾る中 上井正司
大寺の大屋根垂るる暑さかな 鷹羽狩行

大寺もなくて谷中は菊の頃 依光陽子
大寺も小寺もしぐれ明りにて 飯田龍太

大寺や僧にも逢ずあきのあめ 山肆
大寺や孑孑雨をよろこびて 波多野爽波 『一筆』
大寺や山雨に覚めし總晝寝(永平寺) 内藤吐天
大寺や桜月夜の青葉木菟 角川春樹 夢殿
大寺や素湯のにえたつ秋の暮 白雄
大寺や蓮池ぼとり春の草 尾崎迷堂 孤輪
大寺や霜除しつる芭蕉林 村上鬼城

大寺を包む雨だれ梅雨の荒れ 高木晴子 花 季
大寺を囲みてすべてキャベツ畑 小寺美佐子
大寺を抜けて真昼の交番へ 攝津幸彦 鹿々集
大寺を歩くほかなき藜かな 大木あまり 火球
大寺を空に傾けさくら咲く 赤松[ケイ]子
大寺暮るいづこに春の*みそかづき 橋本榮治 麦生

天王寺さんは大寺明易し 阿波野青畝
天臺の大寺にして深雪かな 橋本鶏二
奈良七夜降るやしぐれの七大寺 樗堂
幼児席ある大寺の鬼やらひ 中里泰子
月光の研ぐ大寺の軒氷柱 田中俊尾
木下闇大寺闇の近江かな 大屋達治(1952-)
梅雨満月大寺の鴟尾立ちあがる 小林泰子
沈丁花より大寺の風に入る 松澤 昭
泉声に大寺大き切子吊る 皆吉爽雨 泉声
洛中の大寺にこそ永き日を 大屋達治
牡丹見て大寺の日に酔ひにけり 原田浜人
百日紅咲く大寺の昼の闇 千原満恵
百舌鳥鳴いていま大寺を司る 皆吉爽雨
臘八会大寺の廊よくすべる 内藤吐天
花冷えの夜の大寺に来りけり 中川宋淵 命篇
蓮見る円坐ならべし大寺かな 龍胆 長谷川かな女
蛇穴を出づ大寺に生を享け 佐野美智
蝋燭能大寺に月いざよへる 桑田青虎
蟇交る時大寺は鬱黙と 中川宋淵 命篇
行列の大寺を発つ出開帳 本橋美和
街中に大寺除夜の鐘撞かず 高濱年尾 年尾句集
雉子鳴いて座禅始まる大寺かな 沢木欣一

source : HAIKUreikuDB

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. Toodaiji 東大寺 Todai-Ji Nara .
Eastern Great Temple with the Daibutsu-Den 大仏殿 Great Buddha Hall.


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Wakasa Kamo Jinja

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Wakasa Kamo Jinja 加茂神社
Wakasa Kamo Jinja 加茂神社 Kamisha 上社 Upper Shrine


O Ikemono Jinji (オイケモノ神事)

Jan 16th in lunar calendar, corresponds to Feb 25th in 2-013.



"Oikemono Jinji (オイケモノ神事)" will be held at
Kamo Jinja Kamisha (加茂神社上社; upper-left in the picture) in Wakasa, Fukui.

Oikemono Jinji is an annual and unique ritual to perform divination of this year's harvest, and it was continuously held since about 1000 years ago.
One year ago, seven kinds of tree seeds (e.g. acorn; upper-right in the picture) were put into a cedar box and has been placed below ground for a year at a special place in the precincts. On the day of ritual, the cedar box will be grubbed up, and new seeds in a box will be placed at the same location instead (lower-left in the picture).
The old box will be open up at the shrine's meeting hall by the shrine parishioners to look over the seedling (lower-right in the picture). If they find the buds and roots grow well, they make a declaration of promise for good crops in this year (even if not, they still make a "hopeful" declaration).

It is believed that the enshrined deity "Yama-no-kami (山の神)" is involved in the seeding. This is very interesting and primitive animism-style ritual which we must conserve generation to generation.

Interestingly, this ritual is not only religious but also scientific.
And more interestingly, this shrine doesn't have a building at all. As shown in the picture, there is only an Iwasaka (磐境, or Himorogi 神籬), which is a swath of sacred land surrounded by rocks. This is kind a primitive shrine.

- Shared by Taisaku Nogi - FB 2013-



小浜市加茂地区の人たちによって、1千年前から受け継がれてきたという神事を見学して、
“日本人の信仰の原形”を見る思いがしました。
source : kepco.co.jp/wakasa/tanpou


今年も「豊作」小浜で発芽占い神事　小浜・加茂で「オイケモノ」
（2013年2月25日）
... 午前１０時ごろ、前野年宏区長（４３）や氏子総代、宮川小児童ら約４０人が社務所に集合。今年埋納するクリやギンナンといった７種類の木の実と、「牛の舌」と呼ばれる餅を木箱に入れた。木箱や弓矢、供え物などをそれぞれが持ち、昨年木箱を根元に埋めたムクの神木がある「上宮（かみのみや）」に向かった。

上宮まで約２００メートルの道中では、大蛇に見立てたむしろに弓を放つ「弓打ち」神事などを行った。上宮では、神木の根元から昨年の木箱を掘り出し、来年に備えて新しい箱を同じ場所に埋めた。
一行は社務所に戻り、掘り出した箱を開封し、前野区長が木の実の芽立ち具合を確認。例年芽が出にくいとされる種類の実からも芽が出ていた。前野区長が「大雪や猛暑の厳しい環境だったが、芽は力強く出ている。御食国若狭小浜の加茂区は今年も豊作間違いなし」と判定すると、神事の進行を見守っていた地元の児童や区民から大きな拍手が沸き起こっていた。
source : www.fukuishimbun.co.jp



. Yama no Kami 山の神 God of the Mountains .
Ta no Kami, God of the Rice Fields　田の神


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Sending off Water from the Temple Jinguuji 神宮寺 Jingu-Ji
Obama (in Wakasa) to the Nigatsudo, o mizu okuri　お水送り
at U-no-se (鵜の瀬)" River Unose

. O-Mizutori お水取り Drawing Holy Water .



O no Mai (oo no mai　王の舞) dance of the king
. Uwase Shrine (宇波西神社), Mikata, Wakasa .


. Jinguuji 神宮寺 Jingu-Ji .
Buddhist temples associated with Shinto shrines
(with a photo of the inner sanctuary 若狭神宮寺内陣.


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source :　iiduna.blog
富士山本宮浅間大社 Asama Taisha, Fujiyama


Iwasaka 磐境

A stone altar or cairn erected in ancient times for the purpose of invoking the presence of a kami at times of worship. According to an "alternative tradition" describing the episode of the "Descent of the Heavenly Grandchild" (tenson kōrin) in the Nihongi, Takamimusubi erected a "heavenly himorogi" (divine tree) and "heavenly iwasaka" for the purpose of paying ritual worship to the divine grandchild. This passage thus indicates that both himorogi and iwasaka were built together.

Debates have continued since the Edo period regarding whether actual stones were used in such structures and it was thought that none of the actual sites would ever be discovered. To a limited extent, however, evidence from sites of rock cairns like the Taki-matsuri no kami within the Grand Shrine of Ise; the temporary shrines of the festival confraternities (kō) in the city of Sakurai, Nara Prefecture; and other archaeological discoveries suggest that relatively small rocks were collected within delimited areas to be used as a "divine seat" or altar for worship.

Further, most such sites seem to have been decorated with a himorogi or a branch of the sakaki tree. Such iwasaka were either square or round, and represented by a raised cairn of stones in a flat area, although in some cases they appear to have involved a somewhat larger stone placed in the center of the cairn.
Some theories suggest that the word is synonymous with iwakura.
source : Sugiyama Shigetsugu, Kokugakuin 2005



. iwakura 岩座 ／磐座 sacred rocks .


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Himorogi , Hiborogi, Himoroki 神籬

Originating in ancient times, himorogi refers to a temporarily erected sacred space or "altar" used as a locus of worship. Today, himorogi are represented by the demarcation of a physical area with branches of green bamboo or sakaki at the four corners, between which are strung sacred border ropes (shimenawa). In the center of the area a large branch of sakaki festooned with sacred emblems (hei) is erected as a yorishiro, a physical representation of the presence of the kami and toward which rites of worship are performed. In more elaborate cases, a himorogi may be constructed by placing a rough straw mat upon the ground, then erecting a ceremonial 8-legged stand (hakkyaku an) upon the mat and decorating the stand with a framework upon which are placed sacred border ropes and sacred border emblems. Finally the sakaki branch is erected in the center of this stand as the focus of worship.




Since the Edo period, various attempts have been made to understand the derivation of the word himorogi. Early appearances of the word include the expression "heavenly himorogi" (ama tsu himorogi) in the account of the "descent of the heavenly grandchild" (tenson kōrin) as found in "alternate writing" outlined in Book II of the Nihongi. The word also appears later in the Nihongi in the account of the reign of Emperor Sujin, where it states that a shikataki himorogi (probable meaning: "an altar of firm stones") was erected in the village of Yamato no Kasanui and used for the worship of Amaterasu ōmikami.

A passage from the reign of Emperor Suinin relates that of the "divine treasures of Izushi" (Izushi no kandakara) brought by the Korean prince Amenohihoko, one was called a kuma-himorogi (meaning obscure). The Man'yōshū likewise includes phrases such as "though I dedicate an altar on the divine mountain" (kamunabi ni himorogi tatete iwaedomo), making it clear that these expressions refer to temporary altars constructed for worship.

During the Aoi Festival at the Kyoto shrine Kamo Wakeikazuchi Jinja, the "sacred seat" (miare dokoro) is represented by a square space surrounded by green branches, in the center of which is placed an evergreen tree, and this structure can likewise be considered one form of the practice in which a kami descends to a space surrounded by such sacred borders. Other practices related to this custom might include the sacred fences (mizugaki and shibagaki) found surrounding shrines, and the fence of branches surrounding a new emperor's enthronement palace (Daijōkyū).
source : Sugiyama Shigetsugu, Kokugakuin 2005


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Iwasaka Shinmei Jinja 磐境神明神社
shrine in Tokushima
徳島県美馬市穴吹町口山

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- BACKUP - Japanese Deities

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BACKUP only

Latest Update April 2013




. Japanese Buddhas and Deities .
original



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Japanese Buddhas and Deities


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.................. Introducing Buddha Statues


History of Buddha Statues in Japan 仏像の歴史



.. .. .. .. .. .. .. The Nyorai Group 如来


Amida Buddha 阿弥陀如来

Dainichi Nyorai 大日如来 The Great Sun, Center of the Universe

O-Take Nyorai お竹如来

Shaka Nyorai 釈迦如来 　Gautama Buddha

Yakushi Nyorai 薬師如来、Buddha of Medicine


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.. .. .. .. .. .. .. The Bosatsu Group 菩薩

. Bosatsu 菩薩 　Bodhisattva Group .


Daigen Shuri Bosatsu 招宝七郎大権修理菩薩
monastery-protecting spirit (gogaranjin 護伽藍神)
and temple Anryu-Ji 安竜寺


Fugen Bosatsu 普賢菩薩（ふげんぼさつ) (Samantabhadra)
and the white Elephant


Hoki Bosatsu, Hooki Bosatsu 法起菩薩 ... "Hoodoo Sennin" 法道仙人, Temple Bodaiji 菩提寺, Saint Tokudo 徳道上人



... ... ... Jizo Bosatsu　地蔵菩薩

Ajimi Jizo 嘗試地蔵 and Kobo DaishiKoya san

Jizo as Jigoku Bosatsu 地獄菩薩, Namu Jigoku Daibosatsu
南無地獄大菩薩

Asekaki Jizoo, the Sweating Jizo 汗かき地蔵

Hadaka Jizoo Naked Jizo　裸地蔵

Hooroku Jizoo ほうろく地蔵 with an earthen pot on his head
(Horoku Jizo 焙烙地蔵)

Miso Jizoo 広島のみそ地蔵

O-Bake Jizoo 化け地蔵 the monstrous Jizo statues Nikko

Omokaru Jizoo, Heavy or Light Jizo おもかる地蔵、重軽地蔵

Shinpei-Ji 心平寺　地蔵　 Kencho-Ji, Kamakura

Shioname Jizo 塩嘗地蔵 Salt-tasting Jizo in Kamakura

Yonaki Jizo and babies crying at night 夜泣き地蔵



... ... ... Kannon Bosatsu 観音菩薩

Batoo Kannon, Horseheaded Kannon 馬頭観音

Hakodate 33 Kannon Pilgrimage 西国移土三十三観音, 函館市湯川寺

Hatakiri Kannon はたきり観音さん, Shikoku Henro 10

Jundei Kannon, Juntei Kannon 准胝 観音 Mother of all Buddhas
准胝仏母（じゅんていぶっぽ）

Maria Kannon　マリア観音 Christians in Nagasaki

Nyoirin Kannon, Wishfulfilling Kannon如意輪観音
..... Seiryuu Gongen, Dragon Deity Zennyo 清瀧権現

O-Shichi Kannon お七観音 at temple Tanjo-Ji in Okayama 誕生寺 (Tanjooji)

Senju Kannon, with 1000 Arms and Juuichimen Kannon with 11 heads 千手観音, 十一面観音

Shichimen Kannon 七面観音 Nichiren and Mount Minobu
Shichimen Daibosatsu 七面大菩薩

Usuzumi Kannon, Light Charcoal Cherry Tree Kannon 薄墨観音




Kokuuzoo Bosatsu 虚空蔵菩薩 Kokuzo Bosatsu
Akashagarbha Bodhisattva.
Bodhisattva of Wisdom and Memory



Maso Bosatsu, Senrigan and Junpuji 媽祖菩薩, 千里眼, 順風耳

Memyo Bosatsu 馬鳴菩薩. Ashvagosha

Miroku Bosatsu 弥勒菩薩 Maitreya

Monju Bosatsu 文殊菩薩　Manjushri

Myoken Bosatsu (Myooken Bosatsu) 妙見菩薩
and Star Shrines in Japan, Hoshi Jinja 星神社


Seishi Bosatsu 勢至菩薩 Mahasthamaprapta


Sengen Daibosatsu 浅間大菩薩 Deity of Mount Fuji



Daibosatsu is a term of Buddhist origin, and refers to a "great kami that has awakened to the Way of the Bodhisattva."


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.. .. .. .. .. .. .. The Myo-O Group 明王の部

Aizen Myo-O　 愛染明王

Daigensui 大元帥明王 Taigen (Atavaka)

Daiitoku Myo-O 大威徳明王 Yamaantaka


. . . . Fudo Myo-O ... see above


Goosanze Myo-O 降三世明王 Gosanze Trilokavijaya


Kujaku Myo-O 孔雀明王 The Pheasant Wisdom King　

Ususama Myo-O 烏瑟沙摩明王
Ucchusma, deity of the toilet

Zao Gongen 蔵王権現


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.. .. .. .. .. .. .. The Ten Group, Tenbu 天部 Deva, Devas


Ashura, Asura (あしゅら) 阿修羅


Benzaiten　弁財天, Benten 弁天 Benzai-Ten
..... Benten and the Gods of Water


Bishamonten、Tamonten 多聞天 (Vaishravana) 毘沙門天、毘沙門の使ひ

Bishukatsuma 毘首羯磨 (Vishvakarman ヴィシュヴァカルマン)
自在天王・工巧天・巧妙天

Daikoku Ten 大黒天 Daikoku sama

Dairokuten Ma-O ... 第六天魔王, 大六天 Take Jizaiten 他化自在天

Dakiniten, Dakini Ten (Vajra Daakini) 荼枳尼天

Datsueba 奪衣婆 or 脱衣婆 the Old Hag of Hell

Ebisu ... 夷　恵比寿　恵比須　えびす、エビス God of Good Luck

Enma Ten, Enma Oo (Emma): The King of Hell閻魔天、閻魔王
..... The Ten Kings of Hell, Juu Oo 十王


Gigeiten 伎芸天 Daijizai Tennyo 大自在天女 and
Daijizai Ten 大自在天 (Shiva)

Gohoojin 護法神 Protectors of the Buddhist law


Hotei 布袋 Pu-Tai

Idaten 韋駄天 (Skanda)

Juuni Shinshoo 十二神将　Twelve Heavenly Generals,
12 Warrior Generals

Kankiten (Ganesh) Elephant-headed deity

Kichijoten 吉祥天 Kichijooten (Lakshmi, Shri Mahadevi)

Kishibojin　鬼子母神, Kishimojin, Kangimo, Kariteimo 訶梨帝母

Madarajin, Matarajin, Matara Shin 摩多羅神 Mathara, Mahakala

Mao son 護法魔王尊 Gohoo Maoo Son
and the three sonten 尊天 of Kurama mountain temple

Marishiten 摩利支天 Marishi Ten

Nio, Deva Kings 仁王 (Nioo, Niou)

Shomen Kongo 青面金剛 Shoomen Kongoo


Taishakuten, Taishaku Ten 帝釈天
Indra, Sakra Deva, Shakra Devanam Indra
and the Koshin Cult (kooshin 庚申, ka no e saru)


The Gods of the four elements 風水天地の神様
水神　Suijin, 風神 Fuujin, 地神 Chijin, 火神 Kajin


Seven Gods of Good Luck 七福神 Shichifukujin　

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


Saints and holy figures


Binzuru 賓頭盧 (Pinzuru)

. MORE Fellow Pilgrims .


. Memorial Days of Poets .


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Hibutsu ... 秘仏 ... Secret and hidden Buddha statues

Temples and Shrines of Japan



Busshi 仏師 ... Buddhist Sculptors Gallery




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.. .. .. .. .. .. .. Shinto Deities 神道の神様


..... The Gods of Japan and Haiku (kami to hotoke)

. female Kami － 神道　－　女性の神々 .

- - - - - - - - - -


Akiba Gongen - 秋葉権現現Akibagongen at Mt. Akiba

. Amayo no mikoto 雨夜尊 Deity of Blind People .

Amenoakarutama no Mikoto 天明玉命 - Toyotama 豊玉姫

Ame no Iwatowake 天石門別神 Ama no Iwatowake
and Kaguyama in Nara 香具山, Amanokaguyama 天香久山

Ame no Koyane no mikoto 天児屋根命 Amenokoyane
Azumi no Isora Maru 阿曇磯良丸 Isoramaru, 安曇の磯良

Amenooshihomimi アメノオシホミミ
..... 正勝吾勝勝速日天忍穂耳尊
Masakakatsukachihayahi Ame no oshihomimi no mikoto

Atago Gongen - 愛宕権現
to prevent fire

Ame-no-Uzume-no-mikoto (天宇受売命, 天鈿女命) Ame no Uzume, Ama no Uzume

Amaterasu Oomikami (Omikami) 天照大神

Aragamisama, Koojin sama 荒神様 Hearth Deity
Dokujin, dokoojin 土公神
Kamagami 釜神 The Hearth Deity in Miyagi

Arukigami 歩行神 the God of Wandering with Basho and Issa
Sozorogami そぞろ神 / Sowasowa no kami　そわそわの神

Bimbogami, Binboo Gami 貧乏神 God of Poverty

Byaku-I Gongen ... 飯山白衣権現White Kannon Gongen, at Ii no Yama

Daishoogun 大将軍神 Daishogun no kami, Lord of the Stars
His name is also 素戔鳴尊 スサノオ Susano-O.


Eiyoo Gongen 栄誉権現 Venerable Guard Deity
a tanuki from Toshogu Shrine


Futsunomitama 布都御魂（ふつのみたま）
Sajifutsu no kami 佐士布都神 - Mikafutsunokami 甕布都神
The personification of a divine sword.


Gozu Tenno, Ten-Oo 牛頭天王 Bull-headed King of Heaven
..... Japanese god of the plague, Gion Festival Kyoto.
Gooo, Go-Oo, Go-O 牛王


Hachiman Shin 八幡神 and Hachiman Daibosatsu 八幡大菩薩）

Hakusan Shichi Gongen 白山七権現
Hakusan shinkoo 白山信仰 Hakusan faith. Shirayama shrines


Hitokotonushi 一言主 "God of One Word" at Katsuragi Mountain, 一言主神社

Hondawake no mikoto 譽田別命 - 品陀和気命 Homudawake .
Another name for Hachiman Daishin 八幡大神
Another name is Oojin Tennoo 応神天皇 Ojin Tenno

Hoosoogami, Hoosooshin 疱瘡神 God of Smallpox, Hosogami



Ichikishima hime 市杵島姫 Ichikishima Hime-no-Kami (市杵島姫神)
Tagitsu Hime-no-Kami (湍津姫神)
Tagori Hime-no-Kami (田心姫神)
and the Munakata shrines 宗像大社 Munakata Taisha

Iizuna no Gongen 飯網の権現 ... at Iizuna Mountain, Izuna Gongen


Ikasuri no Kami 座摩の神 Five Deities of the Land
生井神　Ikui no kami, Protector of life
福井神　Sakui no kami, Bringer of good luck
綱長井神　Tsunagai no kami, Luck for fishing
波比岐神　Hahiki no kami, Protector of home and garden
阿須波神　Asuwa no kami, Protector of legs and travelling


Ikushima no kami 生島神 Protector of the Land and the Islands
..... Ikunitama no kami 生国魂神(イクニタマノカミ)
..... Sakikunitama no kami咲国魂神(サキクニタマノカミ)
Tarushima no kami 足島神 "Fulfillment"
Ikushima Tarushima Jinja 生島足島神社, Osaka


Inari Myojin 稲荷明神 - the Fox Deity

Inuhime-no-kami, Inuhime no Kami 伊奴姫神 "Princess Dog Deity"

Iwakamutsukari no Mikoto 磐鹿六雁命 God of the Kitchen Knife and Cooking
高家神社 Takabe Shrine, Chiba

Izanagi 伊弉諾　－ 伊弉冉尊　- Izanami　伊邪那美命


Jinguu Koogoo 神功皇后 Empress Jingu Kogo

Jinmu Tenno 神武天皇 First Emperor Jimmu

Jishu Gongen 地主権現 Local Gongen
at Kiyomizudera Kyoto 清水寺, Jishu Jinja 地主神社



Kappa Daimyojin 河童大明神 Great Deity Kappa

Kenryusan Daigongen 剣龍山大権現薬師如来 Yakushi Nyorai

Kimon Konjin 鬼門金神 and Kitamuki Fudo 北向き不動... Fudo facing North. also Kitamuki Kannon, Kitamuki Jizo and others. the "Demon Gate", kimon

Konpira Daigongen . 金毘羅大権現 Kompira Daigongen . Kotohira, Shikoku

Kotoamatsukami 別天津神 "distinguishing heavenly kami"
zooka no sanjin 造化の三神 three deities of creation
Ame no minaka nushi no kami 天之御中主神
Takamimusuhi no kami 高御産巣日神
Kami musuhi no kami 神産巣日神

Kuni no Tokotachi no mikoto 国常立尊主神 Kunitokotachi

Kushinadahime - Kushinada hime 櫛名田媛 .
Inada hime no mikoto 稲田姫命（いなだひめのみこと）



Magami 真神 ancient Wolf Deity and 太占 futomani divination

Mikumari, Mikomori Myōjin 御子守明神
御子守 - Mikomori Sannyoshin 御子守三女神
Tamayorihime 玉依姫. - Mikumari jinja 水分神社

Mimigo Ookami 耳明大神 Mimigo Jinja　耳明神社

"Mishakuji-sama" みしゃくじさま, Mishaguji sama ミシャグジさま , ミシャグジ神 and shrine 御社宮司社, Lake Suwa


Nai no kami 地震神 God of Earthquakes

Ninigi no Mikoto 瓊瓊杵尊／邇邇芸命 and Kirishima

Niutsuhime 　丹生都比女 。丹生都比売

Nooten Ookami 脳天大神 Noten Okami Snake Deity
龍王院 Ryuo-In - Dragon God Shrine, Kinpusenji, Yoshino



Okunitama no Kami 大国魂神
Yamato no Ookuni Tama no Kami 倭大国魂神
Yachihoko no Kami 八千矛神
Mi-Toshi no Kami 御年神


Omizunu no Kami 淤美豆奴神, 淤美豆奴命..
Legends of Izumo no Kuni. "God of Great Water"

Omodaru 於母陀流神, Ayakashikone and Dairoku Tenma O 第六天魔王

Ooyama kui no kami 大山咋神(くいのかみ) O-yama-gui-no-kami
better known as Sanoo, 山王 "Mountain King"

Ooyamatsumi 大山祇神, 大山積神, 大山津見神
Oyamatsumi no Mikoto God dwelling in Mountains


Sannoo 山王 Sanno, the "Mountain King"
and the Hiyoshi shrines 日吉神社. San-O, Sann-No,

Sekimamorigami 関守神 Deities of Checkpoints
Sakai no myoojin 境の明神, Sekido Myoojin 関戸明神 deity Sekido Myojin
Seki no Myoojin 関の明神 Myojin Deity to protect a checkpoint
- Ichihime no kami 市姫の神
- Hashihime no kami 橋姫の神

Sekison Gongen 石尊権現
Stone Deity at Mount Oyama 大山, Kanagawa

Shichimen Daimyojin 七面大明神
Shichimen Tennyo (七面天女) celestial nymph
Heavenly Lady from Mount Shichimen

Shinba ... 神馬Horse of the Gods, jinme, 神駒(かみこま)

Shirosama, O-Shirosama, Kaikogami and other SILK related deities ...
蚕神, おしらさま, 蚕影明神 ...

Suijin, the God of Water 水神 . Suiten.　Mizu no Kamisama. Suitengu 水天宮

Sukuna, Ryoomen Sukuna Sukuna with two faces 両面宿儺
- - - and - Sukunahikona no mikoto 少彦名命 Sukuna Hikona

Sumiyoshi Myoojin 住吉明神 Sumiyoshi Myojin and Sumiyoshi Shrines in Japan 住吉神社 Sumiyoshi Jinja

. . Sun and Moon Deities of Japan Nitten, Gatten and more
日天,月天, 明星天子

Sutoku Tenno, Sotoku, Sudo 崇徳天皇 (1119 - 1142)

Suzuki Myoojin　鈴木明神 Amakusa, Kumamoto
Suzuki Shigenari 鈴木重成 (1588 - 1653)



Takaokami 高おかみ神 God of Rain Kuraokami, Kuramitsuha

Tamayorihime, Tamayoribime, Tamayori hime no mikoto 玉依姫命

Ta no Kami, Yama no Kami. Deities of the Fields and Mountains
田の神・山の神

Tokusa no Kandakara 十種神宝 The Ten Heavenly Treasures
Tokusanokamudakara

Toshigami 年神 God of the Year, Toshidon and other names

Toyoukehime no Kami 豊受大神 Toyouke no Ookami
Oogetsu Hime no Kami 大宜都比売神


Uba Gongen　姥権現Mount Iidesan

鵜草葺不合尊 Ugayafukiaezu no mikoto 盧茲草葺不合尊
father of Jinmu Tenno 神武天皇

Ukemochi no Mikoto 保食命 Ukemochi no Kami 宇気母智命　Uke Mochi

Umisachihiko 海幸彦 Hoteri no mikoto 火照命(ほでりのみこと)


Wakahirume 雅日女尊 Wakahirume no mikoto
Oosakatoke no kami 大酒解神
Kosaketoke no kami 小酒解神

Wakumusubi 稚産霊命 - Wakumusuhi 和久産巣日神



Yakujin 厄神（やくじん） Yakujin Myo-O 厄神明王,
Mondo Yakujin 門戸厄神
"deity of preventing bad luck"
or
"deity to bring bad luck"

Yakubyoogami 疫病神 Deity to bring bad fortune and disease

Yamasachihiko 山幸彦 Hiko hohodemi no mikoto 彦火火出見尊

Yoshida Shinto 吉田神道
Yoshida Kanetomo 吉田兼倶(1435-1511)


Yakusanoikazuchi　八雷神 eight gods of Thunder
Yakusa no ikazuchi no kami
..... and Fuujin Raijin　風神雷神　Gods of Wind and Thunder

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quote
Shingō　神語
A "divine title" affixed to the name of a kami.
A wide variety of titles have come into use in accordance with the unique characteristics of kami, and as a result of historical changes in the way kami have been understood. In the ancient period, the title mikoto was used, while expressions such as myōjin ("shining kami"), daibosatsu (great bodhisattva), and gongen (avatar) came into use as a product of kami-buddha combinatory cults (shinbutsu shūgō). During the Edo period, the title reisha ("spirit shrine") was applied to the departed spirits of human beings.

The title mikoto, written variously with the characters 命 or 尊 was used in ancient classics such as Kojiki and Nihongi as a title of respect for both kami and noble persons. It is believed that mi represents an honorific prefix, while koto means "thing," "event," or "word"; together, the reading mikoto has been interpreted as referring to a "noble personage," "minister" or "medium" (mikotomochi), and "noble child" (miko; see mikogami).

Nihongi differentiates between the usage of characters 尊 and 命 for mikoto, stating that the earlier character is used to refer only to kami of the utmost dignity with direct linkage to the imperial descent, while the latter character is used for all other kami.

The title myōjin 明神 as applied to Japanese kami is believed to evolved from an earlier term myōjin 名神 ("eminent kami"), which was used in ancient works like Engishiki to refer to kami of particularly noteworthy power. Under the influence of the homophonic myōjin 明神 ("shining deity") found in Chinese and Buddhist texts, the latter character combination came to be applied to indigenous kami as well.

Daibosatsu is obviously a term of Buddhist origin, and refers to a "great kami that has awakened to the Way of the Bodhisattva." The title daibosatsu is first seen in 781, when the kami Hachiman was honored with the title Gokoku Reigen Iriki Jintsū Daibosatsu ("Great Bodhisattva of National Protection and Marvelous Spirit Power"). From that time, the title daibosatsu has been applied to numerous other kami, including Fuji Sengen Daibosatsu and Tado Daibosatsu.

Gongen (avatar) is likewise of Buddhist origin, a term deriving from the doctrine of honji suijaku ("original essence, manifest traces"). According to this belief, buddhas may provisionally manifest themselves in this world in the form of kami or deities indigenous to various locales. Some well-known kami bestowed with this title include Kumano Gongen, Kasuga Gongen, and Hakusan Gongen.

The title reisha originates with the Yuiitsu Shinto school of the Yoshida family, which first used the term to refer to a shrine erected over the grave of the school's founder. Mano Tokitsuna's Kokin shingaku ruihen describes reisha as "a general term referring to shrines devoted to the spirits of human beings," but the term was also later used as a title for the kami themselves. Within Yoshida Shintō, the titles reijin reisha and myōjin were all applied to deceased human spirits, and this usage influenced the use of the terms in other schools as well, including Yoshikawa Shintō and Suika Shintō, where they were applied to persons who had mastered the deepest imports of the religion. Some of these individuals included Yoshikawa Koretari, posthumously titled Miaredō Reisha, and Yamazaki Ansai, who was titled Suika Reisha.

Another unusual example of the attribution of shingō to humans is that of Sugawara Michizane, who was titled tenjin or "heavenly deity."
source : Sato Masato, Kokugakuin 2005

yuiitsu soogen, Yuiitsu-sogen, Yui-Itsu Sogen　唯一宗源神道
also known as Yoshida Shinto or Urabe Shinto
- reference : shinto yuiitsu sogen -


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My Books in German

Buddhistische Kultgegenstände Japans
by Gabi Greve
(Buddhist Ritual and Ceremonial Tools, butsugu, hoogu)

Ich widme dieses Buch, in grosser Dankbarkeit, einem grossen Sensei, Dietrich Seckel.
Okayama Pref., Japan 1996



Buddhastatuen ... Who is Who,
Ein Wegweiser zur Ikonografie von japanischen Buddhastatuen
by Gabi Greve 1994
(All about Japanese Buddhastatues)
With a Review by Dietrich Seckel


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The best ONLINE introduction !

THE FACE OF BUDDHISM &
SHINTOISM IN JAPANESE ART

! Mark Schumacher !
(I am contributing to this site too.)



Article:
Buddhism and Shinto
Michael Hofmann, March 2010


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Buddha Statues and Japanese Deities by
. Master Carver Enku 円空 .
［1632?～1695］



Shinto deities and haiku by
. Matsuo Basho 松尾芭蕉 - Archives of the WKD .



The first visit or ceremony for a deity is often a KIGO!
. WKD : New Year Ceremonies




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