Hongan-Ji Temple

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Honganji 本願寺 Hongan-Ji, Hongwanji
Temple of the Primal Vow of Buddha Amida

quote
the collective name of the largest school of Jōdo Shinshū Buddhism (which further sub-divides into the Nishi and Higashi branches). 'Hongan-ji' may also refer to any one of several actual temple buildings associated with the sect.


Higashi Hongan-Ji, Kyoto

The Hongan-ji was established as a temple in 1321, on the site of the Otani Mausoleum, where Shinran, the founder of the Jōdo Shinshū (True Pure Land) sect was buried. The mausoleum was attended by Shinran's grandson (through daughter Kakushinni), Kakue. Kakue's own son, Kakunyo, became the first chief priest of the Hongan-ji and 3rd Monshu, and dedicated it to the worship of Amida Buddha. The Hongan-ji first gained power and importance in the 15th century, when Rennyo became its eighth chief priest, or Monshu. However, the Tendai sect, based on Mount Hiei, saw this expansion as a threat and attacked the Hongan-ji three times with their army of warrior monks. Rennyo fled to Yoshizaki, where he established a new temple compound.

During the Sengoku period, fearing the power of the monks of the Hongan-ji, Oda Nobunaga tried to destroy it. For ten years, he laid siege to the Ishiyama Hongan-ji in Osaka, one of the two primary temple fortresses of the sect.

In 1602, just after Tokugawa Ieyasu became Shogun, he declared that the Hongan-ji be split in two. Kyonyo, the 12th chief priest, or monshu, of Hongan-ji became the first of the new
Higashi Honganji (東本願寺), or Eastern Temple of the Primal Vow, while his younger brother Junnyo became the 12th chief priest of the original Hompa-Honganji (本派本願寺), or
Western Temple of the Primal Vow, often called Nishi Honganji (西本願寺).
©　More in the WIKIPEDIA !


. Namu Amida Butsu 南無阿弥陀仏 The Amida Prayer.


- - - - - HP of the Hongan-Ji temples in Japan and the World
Ishiyama Hongwanji
the twenty-first monshu, Myonyo
- source : hongwanji.or.jp -

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- - - - - at Nishi Hongan-Ji 西本願寺

Hiunkaku 飛雲閣,
a large tea pavilion, containing four Noh stages, one of which is thought to be the oldest in existence and the other being the largest outdoor Noh stage, and the Kokei no Niwa (虎渓の庭) garden.



- quote -
Hiunkaku　飛雲閣 Lit. flying cloud tower
Unique, three-storied timber building, roukaku 楼閣, built in asymmetrical design and located on the grounds of Nishihonganji 西本願寺 in Kyoto. Traditionally, it was believed to have belonged to Jurakudai 聚楽第 (built between 1584-86) for pleasure and entertainment, according to the wishes of Toyotomi Hideyoshi 豊臣秀吉 (1536-98), and transferred to Nishihonganji (c.1619). However, at present, many scholars think it more probable that Hiunkaku was built at about the same time the garden, Tekisuien 滴翠園, between 1624-44. It is situated in the southeast corner of the temple precinct and faces a pond called Sourouike 滄浪池 Soro-Ike (blue wave pond). A boat can carry visitors across the pond and anchor beneath the first story of the building. Steps are provided to climb up to the first floor. There is an undulating gable roof over the boat entrance and the water can be seen from the open translucent sliding screens shouji 障子.
Another access to the Hiunkaku is over a long stone slab bridge. Its length on the north & south sides of the bridge is 25.8m, the east side is 11.8m and the west, 12.5m. The first story interior is in the shoin style shoin-zukuri 書院造, with the study facing the pond. The study has two levels of floor space, of which the higher level has three mats. The study is called the Shoukenden 招賢殿 (invitation to wisdom hall) and has 7 1/2 mats with 2 1/2 mats in the alcove. Next to the study is the Hakkei-no-ma 八景の間 (a room of eight scenes), a veranda, and a tea ceremony room called Ikujaku 憶昔 (recalling old times).
The second story has a Kasen-no-ma 歌仙の間 (room of great poets), named after The Thirty-six Immortal Poets Sanjuurokkasen 三十六歌仙 painted on the wooden doors and walls. It also has a raised and lower level floor. There is a lightly railed veranda around the second story.
The third story, excluding a stair landing, is only eight mats in size. Katoumado 火灯窓 (ogee shaped windows) are on the north and east sides. Shouji with diamond-shaped latticework are covered with translucent paper. The paneled ceiling has paper pasted and gold leaf pressed on it. All the building's roofs are shingled kokerabuki 柿葺.
The first story roof has an undulating gable karahafu 唐破風, on one side, and on the opposite, northwest side, a hip-and-gable arrangement irimoya-zukuri 入母屋造.
The second story has a convex hip-and-gable roof with undulating bargeboards on three sides.
The third story has a pyramidal roof hougyou-zukuri 宝形造.
- source : JAANUS -

kaku 閣 2-storied structure in a garden.
Something that is more splendid and elegant than an arbor or a simple pavilion.
The three most famous KAKU
----- the Golden Pavilion, Kinkaku 金閣
----- the Silver Pavilion, Ginkaku 銀閣
----- the Flying Cloud Pavillion, Hiunkaku　飛雲閣

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- - - - - kigo related to some famous persons

. Kakunyo Ki 覚如忌 Memorial Day for Saint Kakunyo .
文永7年12月28日（1271年2月9日） - 正平6年/観応2年1月19日（1351年2月15日）
He was the first chief priest of the Temple Hongan-ji, Kyoto.



. Shinran Ki 親鸞忌 Memorial Day for Saint Shinran .
Goshoo-Ki 御正忌 Memorial Services at Temple Hongan-Ji
Betsuji Nenbutsu-E 別時念仏会 Nenbutsu prayer Service for Shinran Shoonin
Otorikoshi 御取越　 （おとりこし） "Passing into the New Year"
November 22 till 28. 28 is the death memorial day.

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. Kubutsu Ki 句仏忌 Kubutsu Memorial Day .
Ootani Kuubutsu 大谷句仏 Otani Kubutsu / Ootani Kooen 大谷光演 Otani Koen
February 6. 1875年（明治8年）2月27日 - 1943年（昭和18年）2月6日）
Priest at Higashi Honganji, Kyoto. Haiku poet.

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. Rennyo Ki 蓮如忌　Rennyo Memorial Day .
(1415-1499) 8th abbot of Hongan-Ji



Rennyo (蓮如) (1415–1499)
was the 8th Monshu　門主, or head-priest, of the Honganji Temple of the Jōdo Shinshū sect of Buddhism, and descendant of founder Shinran. Jodo Shinshu Buddhists often referred to as the restorer of the sect (Chūkō no so (中興の祖) in Japanese).
He was also known as Shinshō-in (信証院), and posthumously Etō Daishi (慧灯大師).
- - - More in the WIKIPEDIA !

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chuukei 中啓 Chukei, ceremonial fan of a priest


CLICK for more photos !

Many shine in brilliant silver and gold color coating.
It is not used to fan for fresh air, but sometimes hit to make a sound.
Sometimes it can be opened and a rosary or sutra book placed on it during ceremonies when sitting on Tatami mats.
This fan can also be placed in the collar when both hands are needed.

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木々もめを開らくやみだの本願寺
kigi mo me o hiraku ya mida no honganji

the tree buds, too
open up...
Amida's Hongan Temple
Tr. David Lanoue



春風や越後下りの本願寺
harukaze ya echigo kudari no honganji

spring breeze--
going down to Echigo's
Hongan Temple
Tr. David Lanoue

Saint Shinran spent some time in exile in Echigo.
On the way, when Shinran had to go to exile in Echigo in 1207, there was this pine where he sat down to rest, along the "beach road" 浜街道. There was a whole pine grove at the time of Sain Shinran.
The tree is maybe 500 years old.



西へちるさくらやみだの本願寺
nishi e chiru sakura ya mida no honganji

to the west
cherry blossoms scatter...
Amida's Hongan Temple

When Issa composed this haiku, early in Ninth Month of 1822, he was paying visits to some of his haiku students in Naganuma, a village in his home province of Shinano, present-day Nagano Prefecture--and so the poem must be either a memory or a pure invention. In fact, in his journal he prefaces it with the head-note, "Spring"-- underscoring the fact that this haiku, composed in autumn, doesn't pretend to depict a scene that the poet could have witnessed at the time.
He could be referring, then, to either one of the Kyoto temples or to a Honganji of Edo (today's Tokyo), where he spent much of his young adult life.
There are at least four Hongan temples: two in Kyoto (Higashi Honganji and Nishi Honganji) and two in Tokyo (Higashi Honganji and Nishi Honganji).
Tr. and comment : David Lanoue



鬼茨もなびくやみだの本願寺
onibara mo nabiku ya mida no honganji

even the thorn bush
bows low!
Amida's Hongan Temple
Tr. David Lanoue


. WKD : Kobayashi Issa 小林一茶 in Edo .

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It is customary for the Monto　門徒 of Hongan-Ji to come for the Year-end cleaning, whipping all the tatami to get the dust out. This important event is usually featured in the TV news.



本願寺二百三畳冴返る
Hongan-Ji nihyaku sanjoo sae-kaeru

at Honganji
there are 203 Tatami mats -
cold comes back

稲垣美知子 Inagaki Michiko

. sae kaeru 冴返る cold comes back .
- kigo for spring -

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本願寺畳叩いて年用意
Honganji tatami tataite toshi yooi

Honganji -
beating the Tatami
preparing for New Year

吉川能生 Yoshikawa Hisao


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本願寺　憩う人なき　大銀杏

Hongan-ji temple,
no one rests under
the big ginkgo tree

West Hongann-ji


本願寺　北堀凉し　夏の鯉

Hongan-ji temple,
north moat is cool
summer carps

East Hongan-ji

- Shared by Naotaka Uematsu -
Haiku Culture Magazine, 2013


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#honganji #rennyo
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saijoo ritual site

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saijoo, saijō 斎場 ritual site

1. - the site of a religious service
2. - soogijoo 〔葬儀場〕 a funeral hall


quote
Saijō
A general term for a ritual site, or any place where the enshrinement of a kami or the performance of ritual worship takes place. At Shinto shrines, the facility may be called either a saijōin or saijōsho, and may be represented by either a permanent or temporary structure. In the case of the ritual Daijōsai or "Grand Festival of Firstfruits" held at the beginning of a new emperor's reign, the term saijō was used to refer to the entire complex of buildings and facilities constructed for the presentation of new grain and other sacred offerings (shinsen) which were immediately dismantled following completion of the rituals.

At the Yoshida shrine in Kyoto, a facility surrounding the shrine's "great temple of origins" (Daigenkyū) was constructed as a saijōsho, and in the Edo period, this site contained the Hasshinden, a shrine to eight kami for the protection of the imperial person and originally under the aegis of the Ministry of Divinities (Jingikan).
The Daigenkyū was an octagonal structure with a thatched roof, dedicated to a kami called Daigensonshin (considered the Great kami of Ultimate Origins). Surrounding this central shrine were other shrines dedicated to 3132 kami listed in Engishiki, together with others dedicated to the Inner (Naikū) and Outer (Gekū) shrines of the Grand Shrines of Ise. Altogether, this complex represented the main ritual sanctuary of the Yoshida Shinto school.

source : Yumiyama Tatsuya, Kokugakuin



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


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Seefa utaki, Seiha no Utaki 斎場御嶽 - 斎場御獄 （せーふぁうたき／サイハノうたき)
Sefa Utaki in Okinawa

quote
Sefa-utaki (斎場御嶽), meaning "purified place of Utaki,"
is a Shinto Shrine. It is part of the UNESCO World Heritage Site Gusuku Sites and Related Properties of the Kingdom of Ryukyu in Nanjō, Okinawa.

The site is located on a densely forested hillside along the ocean and features several rock formations, which are connected with each other by walking trails.



Sefa Utaki on Chinen Peninsula has been recognized as a sacred place since the earliest period of Okinawan history. The shrine area itself comprises a number of caves and overhanging ledges opening to the east and south among towering rock formations of a high promontory over the sea.

Although regarded as a powerful spiritual site beforehand, it was in the early 16th century that Sefa Utaki came into prominence. During this period the Okinawan religion underwent reorganization and centralization under the royal government, and Sefa Utaki became one of the main locations for religious ceremonies and rituals. Reflecting the strong connection between the royal family and the religion, the sites for prayers at Sefa Utaki were named after important places in Shuri Castle.

All buildings have been destroyed, but the outer and inner precincts can still be traced.
©　More in the WIKIPEDIA !

世界遺産 斎場御嶽（せーふぁうたき） - Viedo
source : www.youtube.com



斎場御獄 蝶蜂蝉の死にどころ
Sefa Utaki choo hachi semi no shinidokoro

Sefa Utaki -
a place to die
for butterflies, bees and cicadas

Yamada Haruo 山田春生






斎場御獄 砲弾痕に井守棲む
Sefa Utaki hoodan ato ni iimori sumu

Sefa Utaki -
in the traces of cannonballs
some newts are living

Kobayashi Tokie 小林登喜枝

The region was involved in the fighting during World War II.


. WKD : imori 井守 (いもり) newt, eft, kind of salamander .
kigo for all summer


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斎場の木の一本に囀れり
saijoo no ki no ippon ni saezureri

at the funeral hall
on just one tree
birds are chirping

Sasaki Rokka 佐々木六戈 (1955 - )


. WKD : saezuri 囀 twittering of birds, chirping, warbling .
kigo for spring

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斎場の森に鴬老知らず
saijoo no mori ni uguisu oi shirazu

the nightingale
in the forest of the ritual site
does never get old

- - - - - or

the nightingale
in the forest of the funeral site
does never get old

Nakamura Teiji 中村悌二


. WKD : Nightingale, bush warbler (uguisu 鴬).
there is a kigo for summer, when the best time for the nightingale seems over :
"old nightingale", old bush warbler, oi uguisu 老鶯
..... roo oo 老鶯
uguisu oi o naku 鶯老を鳴 the nightingale cries of old age


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秋晴や斎場へ道まつすぐに
akibare ya saijoo e michi massugu ni

fine autumn weather -
the way to the ritual site
in a straight line

Uchida Misa 内田美紗


. WKD : akibare 秋晴 (あきばれ) fine weather in autumn .


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kanpeisha - imperial shrines

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kanpeisha 官幣社 imperial shrines

quote
Modern shrine ranking system
A system introduced by the Meiji government to rank shrines. After its founding, the Restoration government sought to gain control of all shrines in the land and to that end quickly instituted a shrine survey. On the fourteenth day of the fifth month in 1871 the Dajōkan (Council of State) promulgated an edict which became the basis of the modern shrine system. The edict established a broad distinction between kansha (official shrines) and shosha (assorted shrines), and it placed some ninety-seven shrines in the former category.

The kansha category was further sub-divided into major, intermediate and minor kanpeisha (imperial shrines) and major, intermediate and minor kokuheisha (national shrines).

Both were under the jurisdiction of the Jingikan (Department of Divinities), but whereas rites at the former were supervised by the Jingikan itself, those at the latter were the responsibility of local authorities. The terms kanpei and kokuhei — meaning offerings from the Jingikan and offerings from the state (koku) respectively — were derived from Engishiki. The same edict sub-divided the shosha category into fusha, hansha, kensha and gōsha, terms referring respectively to officially-sanctioned shrines in municipal districts, feudal domains, prefectures and rural districts. Since feudal domains (han) were abolished in 1871, no shrines were ever placed in the domain category.

Of the ninety-seven shrines that were allocated to the kansha category, twenty-nine, including Kamowakeikazuchi Jinja, were classified as major shrines and six were ranked as intermediate shrines (including Umemiya shrine, which is today's Umemiya Taisha). At first, however, there were no shrines in the minor category. Sapporo shrine was the first in this category, and was promoted in 1872 from its earlier minor kokuhei shrine status.

The kanpeisha group was centered upon shrines with strong ties to the imperial court; the twenty-two shrines of the Heian period were prominent amongst these.

The provincial ichi no miya constituted the core of the kokuhei shrines. The major category remained vacant until 1915 when Keta Jinja was elevated to this category from its erstwhile intermediate rank. There were forty-five shrines in the intermediate category, including Aekuni Jinja. The seventeen minor shrines included Toga Jinja. Subsequently, a new special category (bekkaku kanpeisha) was established for shrines of significance that seemed to fit in neither of the above categories. The first of these shrines was Minatogawa Jinja.

The shrine ranking put major kanpeisha at the very top of the hierarchy, followed by major kokuheisha, intermediate kanpeisha, intermediate kokuheisha, minor kanpeisha, minor kokuheisha, and finally bekkaku kanpeisha.

The only substantial difference between the kanpei and kokuhei categories was that the offerings (heihaku) for the annual rites (reisai) of the former were funded by the Jingikan, the Shikiburyō (Ceremonial Affairs Section) within the Seiin (the highest organ in the Council of State) and subsequently the imperial court; the latter by contrast were drawn from state coffers.

At first, only the kanpeisha could display the chrysanthemum emblem of the imperial family on shrine buildings but permission to do so was granted to kokuheisha in 1874. With regard to the municipal and prefectural shrines (the fusha and kensha) in the shosha category, the municipal and prefectural authorities were charged with their veneration and the so-called rural district shrines (gōsha) were designed to function as local protector shrines (ubusunasha).

Most of these designations were made between 1872 and 1873. Beneath the rural district shrines there subsequently emerged the sub-category of sonsha (village shrines), but these were not yet mentioned in the earlier cited edict of the fifth month of 1871. Their identity as subordinate to rural district shrines was established in the gōsha teisoku edict of the seventh month.

While the modern shrine system can be said to have its beginnings in that historic edict of the fifth month of 1871, in truth the situation was extremely fluid at that time. Over the course of pre-war history, more and more shrines were classified as kansha (state shrines), municipal shrines, prefectural shrines, or district shrines. In other instances, lower ranking official shrines were promoted to higher status. Indeed, in 1945 more than 220 shrines were classified as kansha.
source : Sakamoto Koremaru, Kokugakuin




source :　Labo/KenShrinP
map of the kanpeisha of Japan - 日本の官幣大社 MAP

List of all the kanpeisha - 官幣社一覧表
source : shrine.s25.xrea.com/meijisyakaku-k1


quote
The modern system of ranked Shinto shrines (近代社格制度, Kindai Shakaku Seido) (sometimes called simply shakaku (社格), was an organizational aspect of the establishment of Japanese State Shinto. This system classified Shinto shrines as either official government shrines or "other" shrines. The official shrines were divided into

1. Imperial shrines (kampeisha), which are parsed into minor, medium, or major sub-categories; and
2. National shrines (kokuheisha), which are similarly categorized as minor, medium, or major.


1878 engraving by Yōshū Chikanobu (1838–1912).
Emperors and kami of Japan

Some shrines are the "first shrines" called ichinomiya that have the highest rank in their respective provinces of Japan.
©　More in the WIKIPEDIA !


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kanpei taisha 官幣大社 Great Imperial Shrine
. taisha, ooyashiro, Ōyashiro 大社 great shrines, big shrines .


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


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その昔官幣大社の噴井かな
sono mukashi kanpei taisha no fuki-i kana

in days long past
there was a gushing well
at the imperial shrine . . .

Shimizu Hiroshi 清水浩

. WKD : fukei, fuke-i, fuki-i 噴井 well that does not dry out in summer .
gushing well


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夏草や官幣大社富士浅間
natsukusa ya kanpei taisha Fuji Asama

summer grass -
the Imperial Shrine
Fuji Asama

Ozaki Meidoo 尾崎迷堂 Ozaki Meido (1891 - 1970)


. Fuji Asama (Sengen) Jinja 富士浅間神社 Shrine Fuji Sengen .


. WKD : summer grass - and Matsuo Basho .


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shaden Shrine building

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shaden 社殿 main Shrine building

quote
Keidaichi　境内地
Land on which a shrine located. The term shrine encompasses in this case the immediate shrine buildings as well as other constructions and edifices located on its grounds. Furthermore, shrines require land and space to maintain the shrine's dignity and places to perform rites and for public worship. This land and space is called the keidaichi.

An older term for keidaichi is shiishi.
These terms do not necessarily refer only to the sacred space of a shrine in the narrow sense, such as the shaden (the main shrine buildings) and the sandō (the entrance path to a shrine).

But in 1871, following the order for shrine and temple lands to be returned to the court (Shajiryō jōchi rei), all shrine lands other than the keidai were to be returned, and the keidai became legally defined as we know it today: an area limited to the immediate surroundings of the shrine buildings.

Before World War II there were legal limits on the size of the keidaichi. Imperial and National shrines (kankoku heisha) were limited to 5,000 tsubo (a tsubo equals about 3.3 square meters), prefectural shrines to 1,500 tsubo, district shrines (gōsha) to 1,000 tsubo, and village shrines to 700 tsubo. Acquisition of land that exceeded these limits required government permission.

The keidaichi is defined in the Religious Corporations Law (Shūkyō Hōjinhō) as follows:
(1) the land on which shrine buildings sit;
(2) the sandō (approach to a shrine);
(3) land and fields used for ritual;
(4) gardens, forests, and other land used to maintain the shrine's dignity; and
(5) land historically connected to the shrine.

source : Sakamoto Koremaru, Kokugakuin


At the front of the main shrine (shaden), there is an offertory box and a bell. After making an offering (saisen) and sounding the bell, shrine-goers then offer prayers and thanksgiving to the kami.
This is generally done with two bows of respect, two successive claps, and one final bow.
source : Kokugakuin



source :　itafusa.com/myoujinn
Shaden at 神田明神 Kanda Myojin, Tokyo



quote
Shrine Buildings (Jinja Shaden)
Jinja in Japanese refers to a location, not to a building.
MORE
Essentials of Shinto: an analytical guide to principal teachings
Stuart D. B Picken
source : books.google.co.jp


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The architecture of the main building varies a lot, with respect to various Shinto groups and in the course of time.
The most important types will be featured with introduction of the main shrine.


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


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涼しさや湖風ぬける空社殿
suzushisa ya umikaze nukeru kara shaden

this coolness -
the breeze from the sea blows
through the empty Shrine building

Kooda Rohan, Kōda Rohan 幸田露伴 Koda Rohan

There are many shrine buildings close to the sea or a lake in Japan.
The large lake Biwako is also called umi in poetry.

And the most famous shrine "on the water" is
. Itsukushima Jinja 厳島神社 . on the island of Miyajima 宮島, Hiroshima.


. WKD : Rohan Ki 露伴忌 Rohan Memorial Day .




Futa-ara-yama jinja 二荒山神社, Nikko - carp decoration in the beams of the shaden

Look at more photos from
source : 4travel.jp/domestic


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おぼろ夜の妙見社殿朱塗りにて
oboro yo no Myooken shaden shunuri nite

the vermillion red
of the Myoken Shrine building
on a hazy spring night

Matsumoto Yoohei 松本陽平 Matsumoto Yohei



source :　s_minaga/myoken48


. WKD : Myooken Bosatsu 妙見菩薩 Myoken Bosatsu K .
Originally a deification of the Polestar (hokushin 北辰).


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. keidai 境内 shrine precincts .


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geku - naiku - Ise

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gekuu, gekū 外宮 Geku Outer shrine complex of Ise
lower shrine (geguu, gegu)


Geku - by 河鍋暁斎 Kawanabe Kyosai


quote
The Grand Shrines of Ise are known for the ten betsugū of the Inner Shrine (Naikū (内宮)
and the four of the Outer Shrine (Gekū);
these detached shrines possess a unique relationship to the rituals or objects of worship (saijin) of the main shrines, and are thus given the title of gū (originally a "palace," a term reserved for shrines of particularly high status). These shrines are also rebuilt every twenty years in the same manner as the regular removals (shikinen sengū ) of the main shrines.
source : Inoue Nobutaka , Kokugakuin


gekuu shintoo 外宮神道, Ise shintoo 伊勢神道 Shinto of Ise shrine

Toyouke Daijinguu 豊受大神宮
Watarai no Miya, Wataraiguu, Wataraigū 度会宮（わたらいのみや）、豊受宮

Watarai Shinto　度会神道
- reference source : kokugakuin -



quote
The official name of the Geku is Toyoukedaijingu.



The kami of the Geku is Toyouke Omikami, who is responsible for the food of Amaterasu Omikami. She is also the kami for food, clothing, and shelter.
The Geku was founded about 1500 years ago. The 21th Emperor Yuryaku had a dream of Amaterasu Omikami in which the deity revealed that she could not properly secure her meals and therefore asked the Emperor to bring Toyouke Omikami from Tanba (currently, northern part of Kyoto prefecture) to take care of her food. After awaking from the dream, the Emperor Yuryaku took to heart what he had heard from Amaterasu Omikami, built a magnificent dwelling place and brought Toyouke Omikami here. This was the founding of the Geku.
Since then, for about 1500 years, Toyouke Omikami has been serving the meals to Amaterasu Omikami, in what is called the Higoto-Asayu-Omikesai, a ceremony distinctive to the Geku. Throughout the year, the rites at the Geku are conducted in the same way as at the Naiku.

Daiichi-torii-guchi Sando, Main Pilgrimage Path to Geku - 第一鳥居口参道
Font for ablution (Temizusha, temizuya) 手水舎
Kitamikado-guchi Sando, Pilgrimage Path at the North Sacred Gateway 北御門口参道
Purification Hall (Saikan) and Hall for visitors from the Imperial Household (Anzaisho)
Hall for special prayer at Geku (Kaguraden) 外宮神楽殿(げくうかぐらでん)


Geku, main sanctuary (Toyoukedaijingu)

Main sanctuary building, Geku (Geku Goshoden) 正宮

Taka-no-miya 多賀宮
Tsuchi-no-miya 土宮
Tsukiyomi-no-miya 月夜見宮
- - - 月夜見尊(つきよみのみこと) / 　月夜見尊荒御魂(つきよみのみことのあらみたま)
Kaze-no-miya 風宮
- - - 級長津彦命(しなつひこのみこと) / 　級長戸辺命(しなとべのみこと)


. Tsukiyomi 月読 / 月夜見 (つきよみ) "Moon Deity" .

Jingu Administration Office(c) Jingu-shicho
source : isejingu.or.jp/english/gegu


. temizuya 手水舎　purification font, purification trough .
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naikuu, naikū 内宮 Naiku Inner shrine complex of Ise
naiguu, naigu

quote
The official name of Naiku is Kotaijingu.　皇大神宮
The main deity is Amaterasu Omikami, the ancestor of the Imperial Family and the tutelary kami of the Japanese people. Naiku was founded about 2000 years ago. Worship of Amaterasu Omikami was conducted by the first ten Emperors within the Imperial Palace in Yamato. At the age of Emperor Sujin the country was struck by severe epidemics and numerous other disasters. Therefore, the Emperor gave Princess Toyosukiirihime-no-mikoto an order to remove Amaterasu Omikami from the Imperial Palace and worship her at another place. Consequently, Amaterasu Omikami was enshrined at a location in the eastern Nara Basin.

Next emperor Suinin gave Princess Yamatohime-no-mikoto an order to find the most suitable permanent location to hold ceremonies for Amaterasu Omikami. The princess left Yamato, arriving finally at Ise after having wandered through the regions of Ohmi and Mino. At Ise, she heard the voice of Amaterasu Omikami, saying "I wish to live forever here in Ise, where the wind of kami blows, the country blessed with the rich resources of the mountains and the sea." Yamatohime-no-mikoto decided to build a magnificent sanctuary at Ise to hold ceremonies for Amaterasu Omikami forever. This was the beginning of Naiku. Ever since, for 2000 years, Amaterasu Omikami has been worshiped in Ise by the Japanese people and the Emperor, in ceremonies led by the Jingu Shinto priests.

Uji Bridge 宇治橋
Font for ablution (Temizusha 手水舎)
The Purification Hall (Saikan) and the Hall for visitors from the Imperial Household (Anzaisho)
The Isuzu River and the Mitarashi, the place for ablution 五十鈴川と御手洗場(みたらし)
Hall for special prayer at Naiku (Kaguraden 内宮神楽殿)
- Kazahi no Mi no Miya Mihashi bridge 風日祈宮御橋(かざひのみのみやみはし)
Hall of the sacred fire to prepare the food for the kami (Imibiyaden 忌火屋殿)
Naiku, main sanctuary (Kotaijingu) - 正宮

Aramatsuri no Miya 荒祭宮
Tsukuyomi no Aramitama ni Miya 月讀荒御魂宮
Takihara no Miya 瀧原宮
Izawa no Miya 　伊雑宮
Kazahi no Mi no Miya 風日祈宮
Yamatohime no Miya 倭姫宮(やまとひめのみや)
source : www.isejingu.or.jp/english/naigu


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. Toyouke Oomikami 豊受大神 Toyouke Omikami .
Toyoukehime no Kami - "The Great Deity that gives Bountiful"
The goddess of agriculture and industry in the Shinto religion.
She offers food to Amaterasu.


The Grand Shrine at Ise is closely related to the rice culture of Japan, with its own rice fields for ritual purposes and a "sacred dining hall" for the deities.
. Ise Jinguu 伊勢神宮 Ise Jingu, Ise Grand Shrine .


. betsuguu, betsugū　別宮 Betsugu separate shrines .


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


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外宮さんの春あかつきの鳶の笛
geku san no haru akatsuki no tobi no fue

as proof of spring
at the Outer Shrine
the call of a black kite

Yamada Mizue 山田みづえ


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初鶏の胸張り歩む外宮かな
hatsu tori no mune hari ayumu gekuu kana

the first chicken
walks proudly around
at the Outer Shrine . . .

Kobashi Chinatsu 小橋千夏

hatsutori 初鶏 the first chicken or cock seen in the new year. It is also the first "day of the chicken" in the lunar calendar system.


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内宮も外宮の方もどんどかな
naikuu mo geku no hoo mo dondo kana

at the Inner Shrine
and at the Outer Shrine too
it goes boom! boom! . . .

Momiyama Kooji 籾山柑子 Momiyama Koji

During a festival, the sound of drums can be heared.


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一群の鴨内宮の日暮飛ぶ
hitomure no kamo naikuu no higure tobu

a flock of ducks
flies into the sunset
of the Inner Shrine

Ushiro Boseki 右城暮石 (1899 - 1995)
Haiku Poet from Kochi, Nagaoka

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source :　toukai/mie/ise/isejingu/travelogue


千木高き伊勢内宮の秋の蝉
chigi takaki Ise Naikuu no aki no semi

high roof beams -
the cicadas of autumn
at Ise Inner Shrine

Nakai Kumiko 中井久美子


. WKD : chigi 千木 "1000 roof beams" .


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水澄むや内宮へ木の橋匂ふ
mizu sumu ya naikuu e ki no hashi niou

clear water of autumn -
to the Inner Shrine the fragrance
of the wooden bridge

Moritaka Takeo 森高武雄



source :　travel.yoitokose.jp
Ujibashi 宇治橋 bridge Ujibashi


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. Ise Jinguu 伊勢神宮 Ise Jingu, Ise Grand Shrine .

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


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kamigaki fence

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kamigaki 神垣 fence of a shrine
"Fence of the Gods", sacred fence

igaki 斎垣 / tamagaki 玉垣 / mizugaki 瑞垣


Priests passing the "Fence of the Gods" to the inner shrine at Ise.

The most famous kamigaki is the fence to the Inner Shrine at Ise.
. WKD : Ise Shrine and its KIGO - 伊勢神宮.

Some fences made from stone slabs are offered by pilgrims and feature the name of the donor on each slab.

quote
Kamigaki
Generally the sanctuary of a shrine is surrounded by one or more fences which are known as kamigaki ( sacred fence).
There are several well known sacred fences which identify certain shrines. These have no religious significance. In a few cases, such as the Yasukuni Shrine, for example, the outside-wall is marked with the five lines used by imperial paloces， etc. This indicates a close relationship with the Imperial Family.
When there are several fences each has a name.
The cuter one is called tamagaki or aragaki. The innermost one mizugaki.
At the Outer Shrine of Ise there are four fences in the following order as the shrine is approached : ita ( board) gaki 板垣, soto (outer) tamagaki 外玉垣，uchi (inner) tamagaki 内玉垣 and mizu (august) gaki 瑞垣.

- images of straw fence, wooden fence
source : nirc.nanzan-u.ac.jp


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


. WKD : fences and hedges - kakine .

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source : ja.wikipedia.org

tamagaki 玉垣 Tamagaki outer fence around the whole shrine compound

mizugaki 瑞垣（みずがき）、imigaki, ikaki, igaki 斎垣（いみがき、いかき、いがき）、kamigaki 神垣（かみがき)
垣の内側を「垣内（かきつ）the inside of the fence is called kakitsu
垣の外側を「垣外（かいと）the outside of the fence is called kaito

nakagaki 中垣（なかがき）/ uchigaki 内垣 - fence within a shrine compound
uchitamagaki内玉垣（うちたまがき）
sototamagaki 外玉垣（そとたまがき）

itagaki 板垣（いたがき） fence of boards
aragaki 荒垣（あらがき） "wild fence", the outermost fence / sotogaki 外垣

kuroki tamagaki　黒き玉垣　"black-wood fence"
sukashi tamagaki 透かし玉垣　"openwork fence"

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神垣やおもひもかけず涅槃像
神垣や思ひもかけず涅槃像 芭蕉
kamigaki ya omoi mo kakezu Nehanzoo

within the fence of the shrine -
what a surprise to find
(a statue of) Buddha lying down to die
Tr. Gabi Greve

Before the Meiji Restoration in 1868, the distinction between Buddhist temple and Shinto shrine was not so distinct and many religious places housed both types of buildings.
. WKD - Nirvana Ceremony 涅槃会 Nehan-e .


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


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神垣や白い花には白い蝶
kamigaki ya shiroi hana ni wa shiroi choo

fence of the Gods -
a white butterfly
on a white flower
Tr. Gabi Greve

Kobayashi Issa 小林一茶

. WKD : Kobayashi Issa 小林一茶 in Edo .


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神垣や御百度うつてけふの月
kamigaki ya o-hyakudo utte kyoo no tsuki

fence of the Gods -
doing the 100 prayers circuit
the moon of today

. Shiba Sonome 斯波園女 (1664-1726) .


. WKD : hyakudo mairi 百度参り "100 prayers circuit" .
Women used to do the "100 prayers circuit" (百度参り hyakudo mairi) to pray for the safety of their husbands on dangerous missions, for the recovery of illness of their loved ones or other very important reasons.
Sometimes ablutions with buckets of cold water were added to make the prayer more effective.


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柏槙の神垣朝のほととぎす
byakushin no kamigaki asa no hototogisu

junipers
for a God's fence - in the morning
the hototogisu

Sakurai Haruko 櫻井春子


. WKD : hototogisu ホトトギス, 時鳥 Little Cuckoo .
Cuculus poliocephalis


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神垣の紅葉流しといふ雨か
kamigaki no momiji nagashi to iu ame ka

this rain
brings the red leaves from the kamigaki
to float

. Takano Sujuu 高野素十 Takano Suju .

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神垣や蝶の眠りを神の旨
kamigaki ya choo no nemuri o kami no mune

fence of the Gods -
the sleep of a butterfly is also
in the will of God

Osaki Meidoo 尾崎迷堂 (1891 - 1970)


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神垣に引きよせてあり濃山吹
kamigaki ni hikiyosete ari koyamabuki

to the fence of the Gods
they come leaning -
the dark yellow mountain roses

Nomura Hakugetsu 野村泊月(1882 - 1961)


. WKD : yamabuki 山吹 yellow mountain rose .
Kerria japonica


source :　女の写真日記.com

Nashinoki Jinja 梨木神社, Kyoto

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冷やかに斎垣を浄む宵宮かな
hiyayaka ni igaki o kiyomu yomiya kana

so cool
the shrine fence purified
on the night before the festival

. Takahashi Awajijo 高橋淡路女 .


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tamagaki 玉垣 Tamagaki fence of a shrine

quote
A fence enclosing a shrine, sacred area, or the imperial palace.
It is believed that the ancient form of such a fence was a brushwood barrier using trees, but historically such fences have also utilized stone, wood, and in recent years, even concrete. Fences may be given a variety of descriptive names in accordance with the material and style, including
ita tamagaki ("board fence," constructed of thick boards placed side by side),
kuroki tamagaki (lit. "black-wood fence," constructed from boards or logs with unpeeled bark), or
sukashi gaki ("openwork fence," with wide openings).

The term tamagaki is often used generically to refer to both types of fences otherwise known as
mizugaki ("sacred fence") and aragaki ("rough fence").

When a shrine's sacred area is enclosed by multiple layers of fences, the innermost fence is normally called the mizugaki, while the terms tamagaki, or else aragaki or itagaki, are used to refer to the outer fences.
But the terms tamagaki and mizugaki are occasionally used interchangeably as well.
source : Inoue Nobutaka, Kokugakuin


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地震にも耐へし玉垣さねかづら
jishin ni mo taeshi tamagaki sanekazura

the Sanekadsura vine fence
around the shrine withstands
even the earthquake

Morita Tooge 森田峠 Morita Toge



. WKD : Kadsura japonica サネカズラ Kadsura vine, Sanekadsura .


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玉垣のうしろにつゞき春の山
tamagaki no ushiro ni tsuzuku haru no yama

behind the shrine fence
all the way
mountains in spring

Sakai Royoo 酒井露酔


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玉垣の中より神の岩清水
tamagaki no naka yori kami no iwa shimizu

within the shrine fence
fresh water flows
from the rock of the Gods

Fujita Seiko 藤田静古


. WKD : iwa shimizu 岩清水 fresh water from the rocks .
kigo for summer

and

. Shrine Iwashimizu Hachimangu 石清水八幡宮 Kyoto .




tamagaki 玉垣 shrine fence


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瑞垣や杉ほの暗く梅白し
mizugaki ya sugi honokuraku ume shiroshi

this fence of the shrine -
the cedar trees slightly dark
the plum blossoms white

. Masaoka Shiki 正岡子規 - 1893.



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. Nihon kamigaki - 日本神籬 - himorogi .
　
「神籬」the traditional reading was 「かみがき」kamigaki 「みづがき」mizugaki.　


. WKD : Ise Shrine and its KIGO .


. WKD : fences and hedges - kakine .


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Wakamiya shrines

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wakamiya 若宮 Wakamiya shrines

quote
Wakamiya
A general term referring to a minor shrine serving the kami of a separate main shrine (hongū), or to its related kami. Shintō myōmoku ruijūshō; defines wakamiya as a shrine dedicated to the offspring (mikogami) of the kami worshiped at a main shrine, or to the newly apportioned branch of a shrine (see kanjō). In practice, however, the usage goes beyond this definition, in some cases being applied to shrines dedicated to the same deity as that of the main shrine, to deities other than mikogami, or to temporary shrines of the main deity (see otabisho).

At first, many of the kami worshiped at wakamiya were kami of possession which revealed themselves through oracles delivered to priests (shinkan) and female shrine mediums (miko), but they gradually evolved from this earlier stage to the status of deities regularly worshiped at fixed shrines. It is from the way in which such kami were enshrined within the confines of permanent religious structures that some wakamiya are explained within the context of cults dedicated to goryō (vengeful spirits of the deceased).

The first appearance of wakamiya in historical records is a mention of the shrine "Keta Wakamiya" in the province of Hida, within an entry of Nihon sandai jitsuroku for the 4th day of the 8th month for the year 873.

Keta Wakamiya is believed to have been a shrine apportioned from the main Keta Honsha (presently Keta Jinja) in Noto Province. This incident indicates that wakamiya in the sense defined by the Shintō myōmoku ruijūshō were already in existence by the ninth century.

Most examples of wakamiya are associated with major kami like Kamo, Kasuga, and Hachiman, but they possess a diverse range of features. Records from 881 mention a Kamo Wakamiya in Hida Province, another shrine apportioned at an early date. The first example of a Kasuga Wakamiya is seen in 1135, when one was dedicated by Fujiwara Tadamichi, but in fact, this shrine was a mikogami ("offspring kami") apportioned by acolytes of Kōfukuji as a means of enhancing their influence on the rites at the shrine Kasuga Taisha; as a result, the wakamiya's rites were observed independently of the main shrine's, giving it a strongly autonomous quality.

In the case of Hachiman, a large number of apportioned branch shrines are known by the name wakamiya. For example, the Sameushi Hachimangū enshrined at Minamoto Yoshiie's birthplace was also known as Wakamiya Hachimangū; its origins go back to an occasion when the portable shrine from Iwashimizu Hachimangū was carried into Kyōto. Likewise, the Azuma kagami refers to the shrine Tsurugaoka Hachimangū in Kamakura as a wakamiya, and the earlier established Yui-gō Hachimangū as a shimo wakamiya (lower wakamiya), demonstrating that many apportioned Hachimangū shrines in time came to be known as wakamiya.
source : Matsubara Seiji, Kokugakuin 2005




source :　usiusi.mo-blog.jp
Keta Wakamiya Jinja 気多若宮神社 - Hida. Gifu
This shrine is also called Sugimoto Jinja 杉本神社 "Cedar Shrine", because of its location within an old cedar grove.



. Keta Jinja 気多神社 .
Keta taisha(気多大社 - "Keta Big shrine" is the head shrine of Noto district, in Hakui Town, Ishikawa prefecture.


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


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気多若宮一人憩へば秋気充つ
Keta Wakamiya hitori ikonoeba akike mitsu

shrine Keta Wakamiya
I take a break and feel
the full autumn




段(きだ)のぼる気多若宮の秋の蝶
kida noboru Keta Wakamiya no aki no choo

up the stairway
of shrine Keta Wakamiya
a butterfly in autumn


Takazawa Ryooichi 高澤良一 Takazawa Ryoichi




source :　usiusi.mo-blog.jp


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Hitachi Oota Wakamiya Hachimangu 常陸太田若宮八幡宮 - Urayasu no Mai 浦安の舞 Urayasu Dance
source and more photos :　jyohokus.blog86


若宮楽舞ひて文化の日なりけり
Wakamiya ga maite bunka no hi narikeri

shrine Wakamiya
dancing a ritual dance
at the Culture Day

秋野寿々喜

. WKD : bunka no hi 文化の日 (ぶんかのひ) culture day .
kigo for late autumn
Third of November, a national holiday.
Many communities feature exhibitions and regional culture events.

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初つばめ若宮大路横切れり
hatsu tsubame Wakamiya Ooji yokogireri

first swallow
crossing over Wakamiya
Ooji street

和気永子

Wakamiya Ōji (若宮大路) is a 1.8 km street in Kamakura, a city in Kanagawa Prefecture in Japan, unusual because it is at the same time the city's main avenue and the approach (sandō (参道?)) of its largest Shinto shrine, Tsurugaoka Hachiman-gū. Over the centuries Wakamiya Ōji has gone thorough an extreme change. A heavily trafficked road today, it used to be, to the contrary, off limits to most people as a sacred space.


Immediately after the Torii gate begins the dankazura (段葛), a raised pathway flanked by cherry trees which becomes gradually wider as it goes toward the sea.

At the time of the Kamakura shogunate it was an essential part of the city's religious life, and as such it hosted many ceremonies and was rich with symbolism. Since its construction Wakamiya Ōji has been the backbone of the city's street planning and the center of its cultural life.
The street has been declared a Historic Site and was chosen as one of the best 100 streets in Japan.
©　More in the WIKIPEDIA !

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source :　loosefrog.blog46
Wakamiya Sha　若宮社　－ at Suwa Taisha 諏訪大社
There are 13 "venerable pillars　柱" as children of the deity.


mikogami 御子神 "Honorable-child-kami", offspring kami

quote
"Honorable-child-kami,"
a term used in the context of cults of parent-child deities to refer to the offspring kami (also called byōeishin). For example, the fragmentary Tsukushi no kuni fudoki describes the three-peaked mountain of Kishimayama as follows: "the peak to the southwest is called the hikogami [male-kami], the middle peak is called the himegami [female-kami], and the one to the northeast is called the mikogami (offspring-kami)." In this kind of relation with a child kami, the implied parent may be either father or mother; the latter can also be understood within the framework of cults devoted to "mother-child deities" (boshijin)

Cases of the enshrinement of mikogami in the narrow sense include those at shrines Yasaka Jinja and Dazaifu Tenmangū. The Yasaka shrine is dedicated to Susanoo as its chief kami, with his consort Kushinadahime on the east, and eight offspring deities (yahashira no mikogami) on the west. The yahashira no mikogami include

Yashimajinumi no kami, Itakeru no kami, Ōyatsuhime no kami, Tsumatsuhime no kami, Ōtoshi no kami, Ukanomitama no kami, Ōyatsuhiko no kami, and Suseribime no mikoto.

Within the precincts (keidai) of the shrine Dazaifu Tenmangū, an associate shrine (sessha) is dedicated to Sugawara Takachika and Sugawara Kageyuki, offspring of the shrine's principal object of worship, Sugawara Michizane.

Another example of mikogami is found at Kasuga Taisha-the Fujiwara clan shrine (see ujigami) -where one of the deities worshiped is Amenokoyane no mikoto, claimed as ancestral deity (sojin) of the Nakatomi clan. In turn, an affiliated shrine, Wakanomiya Jinja enshrines Amenooshikumone no mikoto, the divine offspring of Amenokoyane.

Kasuga's Wakamiya shrine, however, was established in 1135, promoted as part of the move by acolytes of the temple Kōfukuji to control Kasuga; at the same time, its worship was also closely related to the belief in goryō (vengeful spirits of deceased persons of high rank), which came into vogue during the late Heian period. Further, not all wakamiya enshrine offspring of the central deity; some are dedicated to the central deity's parent or ancestral deity, and some act as temporary enshrinement sites (anzaisho, karimiya) for the central deity when it travels from its original shrine during festivals. For this reason, the mere presence of a mikogami does not necessarily indicate the shrine is a wakamiya.
source : Kobori Keiko、Kokugakuin 2005


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. Wakamiya Hachimangu, 若宮八幡宮 Mie .
and 若宮八幡宮 Wakamiya Hachimangu Kyoto


. Mikogami ミコ神 / 御子神 Legends about the Deity to protect children .


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source :　www.panoramio.com

Three shrines at Suwa - Wakamya shrine is in the middle.
皇大神宮社・若宮社・稲荷社

. Suwa Taisha 諏訪大社 . Nagano


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