1.
Japanese pagoda
–
Pagodas in Japan are called tō, sometimes buttō or tōba and historically derive from the Chinese pagoda, itself an interpretation of the Indian stupa. Like the stupa, pagodas were originally used as reliquaries but in many cases ended up losing this function. The famous Itsukushima Shrine, for example, has one, after the Meiji Restoration the word tō, once used exclusively in a religious context, came to mean also tower in the western sense, as for example in Eiffel tower. Of the Japanese pagodas many forms, some are built in wood and are known as mokutō. Wood pagodas are large buildings with two stories or an odd number of stories. Extant wood pagodas with more than two storeys have almost always either three storeys or five (and are called gojū-no-tō, stone pagodas are nearly always small, usually well below 3 metres, and as a rule offer no usable space. If they have more than one storey, pagodas are called tasōtō or tajūtō, a pagodas size is measured in ken, where a ken is the interval between two pillars of a traditional-style building. A tahōtō for example can be either 5x5 ken or 3x3 ken, the word is usually translated in English as bay and is better understood as an indication of proportions than as a unit of measurement. The stupa was originally a simple mound containing the Buddhas ashes which in time more elaborate. After reaching China, the stupa met the Chinese watchtower and evolved into the pagoda and its use then spread to Korea and, from there, to Japan. Following its arrival in Japan together with Buddhism in the 6th century, in Japan it evolved in shape, size and function, finally losing its original role as a reliquary. It also became common, while on the Asian continent it is rare. With the birth of new sects in later centuries, the pagoda lost importance and was relegated to the margins of the garan. Temples of the Jōdo sects rarely have a pagoda, during the Kamakura period the Zen sect arrived in Japan and their temples do not normally include a pagoda. Pagodas originally were reliquaries and did not contain sacred images, but in Japan many, for example Hōryū-jis five-storied pagoda, in that room are enshrined statues of the temples main objects of worship. Inside Shingon pagodas there can be paintings of deities called Shingon Hasso, on the ceiling and on the shaft there can be decorations. The edge of a pagodas eaves forms a line, with each following edge being shorter than the other. The more difference in length between stories, the solid and secure the pagoda seems to be
2.
Meiji period
–
The Meiji period, also known as the Meiji era, is a Japanese era which extended from October 23,1868 through July 30,1912. This period represents the first half of the Empire of Japan during which Japanese society moved from being a feudal society to its modern form. Fundamental changes affected its structure, internal politics, economy, military. The period corresponded with the reign of Emperor Meiji after 1868 and it was succeeded by the Taishō period upon the accession of Emperor Taishō to the throne. On February 3,1867, the 14-year-old Prince Mutsuhito succeeded his father, Emperor Kōmei, on November 9,1867, then-Shogun Tokugawa Yoshinobu tendered his resignation to the Emperor, and formally stepped down ten days later. Imperial restoration occurred the year on January 3,1868. The fall of Edo in the summer of 1868 marked the end of the Tokugawa shogunate, and a new era, Meiji, was proclaimed. The first reform was the promulgation of the Five Charter Oath in 1868, implicit in the Charter Oath was an end to exclusive political rule by the bakufu, and a move toward more democratic participation in government. To implement the Charter Oath, a rather short-lived constitution with eleven articles was drawn up in June 1868, the Meiji government assured the foreign powers that it would follow the old treaties negotiated by the bakufu and announced that it would act in accordance with international law. Mutsuhito, who was to reign until 1912, selected a new reign title—Meiji, to further dramatize the new order, the capital was relocated from Kyoto, where it had been situated since 794, to Tokyo, the new name for Edo. Confirmed in their positions, the daimyo became governors. The han were replaced with prefectures in 1871, and authority continued to flow to the national government, officials from the favored former han, such as Satsuma, Chōshū, Tosa, and Hizen staffed the new ministries. Formerly old court nobles, and lower-ranking but more radical samurai, replaced bakufu appointees, in as much as the Meiji Restoration had sought to return the Emperor to a preeminent position, efforts were made to establish a Shinto-oriented state much like it was 1,000 years earlier. Furthermore, a new State Shinto had to be constructed for the purpose, in 1871, the Office of Shinto Worship was established, ranking even above the Council of State in importance. The kokutai ideas of the Mito school were embraced, and the ancestry of the Imperial House was emphasized. The government supported Shinto teachers, a small but important move, although the Office of Shinto Worship was demoted in 1872, by 1877 the Home Ministry controlled all Shinto shrines and certain Shinto sects were given state recognition. Shinto was released from Buddhist administration and its properties restored, although Buddhism suffered from state sponsorship of Shinto, it had its own resurgence. Christianity also was legalized, and Confucianism remained an important ethical doctrine, increasingly, however, Japanese thinkers identified with Western ideology and methods
3.
Buddhist temples in Japan
–
Buddhist temples are, together with Shinto shrines, considered to be among the most numerous, famous, and important religious buildings in Japan. The Japanese word for a Buddhist temple is tera, and the same kanji also has the pronunciation ji, another ending, -in, is normally used to refer to minor temples. Such famous temples as Kiyomizu-dera, Enryaku-ji, and Kōtoku-in illustrate this naming pattern, in Japan, Buddhist temples co-exist with Shinto shrines, and both share the basic features of Japanese traditional architecture. Some shrines, for example Iwashimizu Hachiman-gū, have a Buddhist-style main gate called sōmon, many temples have a temizuya and komainu, like a shrine. Conversely, some make use of incense or have a shōrō belltower. Others – for example, Tanzan Jinja in Nara – may even have a pagoda, similarities between temples and shrines are also functional. Like a shrine, a Buddhist temple is not primarily a place of worship, its most important buildings are used for the safekeeping of sacred objects, unlike a Christian church, a temple is also a monastery. There are specialized buildings for certain rites, but these are open only to a limited number of participants. Religious mass gatherings do not take place with regularity as with Christian religions, if many people are involved in a ceremony, it will assume a festive character and will be held outdoors. The reason for the structural resemblances between the two lies in their common history. It is in fact normal for a temple to have also a shrine. Shrines enshrining local kami existed long before the arrival of Buddhism, with the arrival of Buddhism in Japan in the 6th century, shrines were subjected to its influence and adopted both the concept of permanent structures and the architecture of Buddhist temples. The successive development of shinbutsu-shūgō and of the honji suijaku theory brought to the almost complete fusion of kami worship and it became normal for shrines to be accompanied by temples in mixed complexes called jingū-ji or miyadera. The opposite was also common, most temples had at least a shrine dedicated to its tutelary kami. As a consequence, for centuries shrines and temples had a relationship where each influenced the other. The clear separation between Buddhist temples and Shinto shrines, which today is the norm, emerges only as a result of the shinbutsu bunri law of 1868. This separation was mandated by law, and many shrine-temples were forced to become just shrines, among them famous ones like Usa Hachiman-gū and Tsurugaoka Hachiman-gū. For example, Tsurugaoka Hachiman-gūs giant Niō, being objects of Buddhist worship and therefore illegal where they were, were sold to Jufuku-ji, the shrine-temple also had to destroy Buddhism-related buildings, for example its tahōtō, its midō, and its shichidō garan
4.
Shinto shrine
–
A Shinto shrine is a structure whose main purpose is to house one or more Shinto kami. Its most important building is used for the safekeeping of sacred objects, structurally, a Shinto shrine is usually characterized by the presence of a honden or sanctuary, where the kami is enshrined. The honden may however be completely absent, as for example when the stands on a sacred mountain to which it is dedicated. There may be a haiden and other structures as well, however, a shrines most important building is used for the safekeeping of sacred objects rather than for worship. Miniature shrines can occasionally be found on roadsides, large shrines sometimes have on their precincts miniature shrines. The portable shrines which are carried on poles during festivals enshrine kami and are therefore true shrines. in 927 CE and this work listed all of the 2,861 Shinto shrines existing at the time, and the 3,131 official-recognized and enshrined Kami. Certainly, that number has grown and greatly exceeded this figure through the following generations, in Agency for Cultural Affairs in Japan placed the number of shrines at 79,467, mostly affiliated with the Association of Shinto Shrines. Some shrines, such as the Yasukuni Shrine are totally independent of any outside authority, the number of Shinto shrines in Japan is estimated to be around 100,000. This figure may, or may not, include private shrines in homes and owned by groups, abandoned or derelict shrines. Ancestors are kami to be worshiped, yayoi-period village councils sought the advice of ancestors and other kami, and developed instruments to evoke them. Yoshishiro means approach substitute and were conceived to attract the kami to allow them physical space, village-council sessions were held in quiet spots in the mountains or in forests near great trees or other natural objects that served as yorishiro. These sacred places and their yorishiro gradually evolved into todays shrines, whose origins can be seen in the Japanese words for mountain and forest. Many shrines have on their grounds one of the original great yorishiro, the first buildings at places dedicated to worship were surely huts built to house some yorishiro. A trace of this origin can be found in the term hokura, deity storehouse, which evolved into hokora, true shrines arose with the beginning of agriculture, when the need arose to attract kami to ensure good harvests. These were, however, just temporary structures built for a particular purpose, Ōmiwa Shrine in Nara, for example, contains no sacred images or objects because it is believed to serve the mountain on which it stands. Those images or objects are therefore unnecessary, for the same reason, it has a worship hall but no place to house the kami. Archeology confirms that, during the Yayoi period, the most common shintai in the earliest shrines were nearby mountain peaks that supplied water to the plains where people lived. Besides the already mentioned Ōmiwa Shrine, another important example is Mount Nantai, significantly, the name Nantai means mans body
5.
Kami
–
Kami are the spirits or phenomena that are worshiped in the religion of Shinto. They can be elements of the landscape, forces of nature, as well as beings and the qualities that these beings express, and include the spirits of venerated dead persons. Many kami are considered the ancient ancestors of entire clans, traditionally, great or sensational leaders like the Emperor could be kami. In Shinto, kami are not separate from nature, but are of nature, possessing positive and negative, good and they are manifestations of musubi, the interconnecting energy of the universe, and are considered exemplary of what humanity should strive towards. Kami are believed to be “hidden” from this world, and inhabit a complementary existence that mirrors our own, to be in harmony with the awe-inspiring aspects of nature is to be conscious of kannagara no michi. Though the word kami is translated in multiple ways into English, in this way, the ambiguity of the meaning of kami is necessary, as it conveys the ambiguous nature of kami themselves. Kami is the Japanese word for a god, deity, divinity and it has been used to describe mind, God, supreme being, one of the Shinto deities, an effigy, a principle, and anything that is worshipped. Although deity is the interpretation of kami, some Shinto scholars argue that such a translation can cause a misunderstanding of the term. The wide variety of usage of the word can be compared to the Sanskrit Deva and the Hebrew Elohim, some etymological suggestions are, Kami may, at its root, simply mean spirit, or an aspect of spirituality. It is written with the kanji 神, Sino-Japanese reading shin or jin, in Chinese, the character means deity. In the Ainu language, the word refers to an animistic concept very similar to Japanese kami. In his Kojiki-den, Motoori Norinaga gave a definition of kami. any being whatsoever which possesses some eminent quality out of the ordinary, because Japanese does not normally distinguish grammatical number in nouns, it is sometimes unclear whether kami refers to a single or multiple entities. When a singular concept is needed, -kami or -kamisama is used as a suffix. The logograms for kami-sama are those used for shén yàng in Pŭtōnghuà, kami-sama can be used for a divinity, or for a human, such as Tezuka Osamu. The term generally used to refer to multiple kami is kamigami, gender is also not implied in the word kami, and as such it can be used to reference either male or female. The word megami, the use of female kami is a new tradition. The Kojiki also includes descriptions of various kami, in the ancient Shinto traditions there were 5 defining characteristics of kami. They can nurture and love when respected, or they can cause destruction, Kami must be appeased in order to gain their favor and avoid their wrath
6.
Karma in Buddhism
–
Karma is a Sanskrit term that literally means action or doing. In the Buddhist tradition, karma refers to action driven by intention which leads to future consequences and those intentions are considered to be the determining factor in the kind of rebirth in samsara, the cycle of rebirth. Karma is a Sanskrit term that literally means action or doing, the word karma derives from the verbal root kṛ, which means do, make, perform, accomplish. Karmaphala is the fruit, effect or result of karma, a similar term is karmavipaka, the maturation or cooking of karma, The remote effects of karmic choices are referred to as the maturation or fruit of the karmic act. The metaphor is derived from agriculture, One sows a seed, there is a time lag during which some mysterious invisible process takes place, Karma and karmaphala are fundamental concepts in Buddhism. Rebirth, is a belief in all Buddhist traditions. It says that birth and death in the six realms occur in successive cycles driven by ignorance, desire, the cycle of rebirth is called samsarā. It is a beginningless and ever-ongoing process, liberation from samsarā can be attained by following the Buddhist Path. This path leads to vidyā, and the stilling of trsnā, hereby the ongoing process of rebirth is stopped. The cycle of rebirth is determined by karma, literally action, in the Buddhist tradition, karma refers to actions driven by intention, a deed done deliberately through body, speech or mind, which leads to future consequences. The Nibbedhika Sutta, Anguttara Nikaya 6.63, Intention I tell you, is kamma, intending, one does kamma by way of body, speech, & intellect. According to Peter Harvey, It is the impulse behind an action that is karma. Actions, then, must be if they are to generate karmic fruits. According to Gombrich, this was an innovation, which overturns brahmanical. Its a rejection of caste-bound differences, giving the possibility to reach liberation to all people, not just Brahmanins, Not by birth is one a brahmin or an outcaste. How this emphasis on intention was to be interpreted became a matter of debate in, Karma leads to future consequences, karma-phala, fruit of action. Any given action may cause all sorts of results, but the results are only those results which are a consequence of both the moral quality of the action, and of the intention behind the action. According to Reichenbach, he envisioned by the law of karma encompass more than the observed natural or physical results which follow upon the performance of an action
7.
Buddhism in Japan
–
Buddhism has been practiced in Japan since its official introduction in 552 AD according to the Nihon Shoki from Baekje, Korea by Buddhist monks. Though some Chinese sources place the first spreading of the religion earlier during the Kofun period, Buddhism has had a major influence on the development of Japanese society and remains an influential aspect of the culture to this day. In modern times, Japans most popular schools of Buddhism are Pure Land Buddhism, Nichiren Buddhism, Shingon Buddhism, as of 2008 approximately 34% of the Japanese identify as Buddhists and the number has been growing since the 1980s. In 2009, a survey showed that over half the Japanese families had a butsudan or Buddhist altar in their homes. In 2009 data from the Agency of Cultural Affairs stated that there were 89 million Buddhists in Japan, in 2011, after the Tsunami, it was reported that 90% of the Japanese identified as Buddhist or Shinto or a combination of both. In 2013, official said there were over 87 million Buddhists in Japan. The arrival of Buddhism in Japan is ultimately a consequence of the first contacts between China and Central Asia, where Buddhism had spread from the Indian subcontinent. These contacts occurred with the opening of the Silk Road in the 2nd century BC and these contacts culminated with the official introduction of Buddhism in China in 67 CE. Historians generally agree that by the middle of the 1st century, according to the Book of Liang, which was written in 635, five Buddhist monks from Gandhara traveled to Japan in 467. In former times, the people of Fusang knew nothing of the Buddhist religion and they propagated Buddhist doctrine, circulated scriptures and drawings, and advised the people to relinquish worldly attachments. As a result the customs of Fusang changed, the powerful Soga clan played a key role in the early spread of Buddhism in the country. Initial uptake of the new faith was slow, and Buddhism only started to spread some years later when Empress Suiko openly encouraged the acceptance of Buddhism among all Japanese people. On January 15,593, Soga no Umako ordered relics of Buddha deposited inside the stone under the pillar of a pagoda at Asuka-dera. In 607, in order to obtain copies of sutras, an envoy was dispatched to Sui China. As time progressed and the number of Buddhist clergy increased, the offices of Sōjō, by 627, there were 46 Buddhist temples,816 Buddhist priests, and 569 Buddhist nuns in Japan. These were not exclusive schools, and temples were apt to have scholars versed in several of the schools and it has been suggested that they can best be thought of as study groups. This kind of Buddhism had little to offer the illiterate and uneducated masses and their practice was a combination of Buddhist and Daoist elements and the incorporation of shamanistic features of indigenous practices. Some of these figures became popular, and were a source of criticism towards the sophisticated academic and bureaucratic Buddhism of the capital
8.
Shinbutsu bunri
–
In a narrower sense, shinbutsu bunri refers to the policy of separating Shinto and Buddhism pursued by the new Meiji government with the Kami and Buddhas Separation Order of 1868. Even bronze bells were melted down to make cannons, the new government that seized power in 1868 saw shinbutsu bunri as a way to reduce the immense wealth and power of the Buddhist sects. At the same time, it was supposed to give Shinto, a first order issued by the Jingijimuka in April 1868 ordered the defrocking of shasō and bettō. A few days later, the Daijōkan banned the application of Buddhist terminology such as gongen to Japanese kami, next came a ban on applying the Buddhist term Daibosatsu to the syncretic kami Hachiman at the Iwashimizu Hachiman-gū and Usa Hachiman-gū shrines. In the final stage, all the defrocked bettō and shasō were told to become shrine priests, also, monks of the Nichiren sect were told not to refer to some deities as kami. The campaign ultimately failed to destroy the influence of Buddhism on the Japanese people, the states first attempt to influence religious life therefore resulted in failure. In 1873, the government admitted that the effort to elevate Shinto above Buddhism had failed, however, the government did cause the diffusion of the idea that Shinto was the true religion of the Japanese, finally revealed after remaining for a long time hidden behind Buddhism. In recent years, many historians have come to believe that the syncretism of kami, the government was successful in creating the impression that Shinto and Buddhism in Japan are completely independent religions. Most Japanese today are unaware that some of their religious practices cannot be understood outside the context of the syncretism of kami. The shinbutsu bunri policy was itself the cause of serious damage to important cultural properties. Because mixing the two religions was now forbidden, shrines and temples had to give some of their treasures. The shrine also had to destroy Buddhism-related buildings, for example its tahōtō tower, its midō, many Buddhist temples were simply closed, for example Zenkō-ji, to which the now-independent Meigetsu-in used to belong. Another consequence of the policy was the creation of so-called invented traditions, to avoid the destruction of material illegal under the new rules, Shinto and Buddhist priests invented traditions, genealogies and other information that justified its presence. Later, awareness of their origin was often lost, causing confusion among historians. The Urakami Incidencts and the Struggle for Religious Tolerance in Early Meiji Japan, archived from the original on June 22,2014. Japans Ignored Revolution, The Separation of Shinto and Buddhism and a case study, creating State Shinto, The Great Promulgation Campaign and the New Religions. Introduction, The Rise of Funerary Buddhism in Tokugawa Japan, Death and Social Order in Tokugawa Japan, Buddhism, Anti-Christianity, and the Danka System. The Fox and the Jewel, Shared and Private Meanings in Contemporary Japanese Inari Worship, review of Of Heretics and Martyrs in Meiji Japan, Buddhism and Its Persecution by James Edward Ketelaar
9.
Seiganto-ji
–
Seiganto-ji, Temple of the Blue Waves, is a Tendai Buddhist temple in Wakayama Prefecture, Japan. In 2004, it was listed as a UNESCO World Heritage Site along with locations, under the name Sacred Sites. According to a legend, it was founded by the priest Ragyō Shōnin, the temple was purposely built near Nachi Falls, where it may have previously been a site of nature worship. It is Kansai Kannon Pilgrimages No.1 and an Important Cultural Properties of Japan, after practicing shugyō, Kannon appeared to him at the base of the waterfall and so he built a hermitage dedicated to Kannon in this place. During the reign of Empress Suiko, Shōbutsu Shōnin came here from Yamato in order to undergo austerity practices, at that time he carved a 4 meter high image of Nyoirin Kannon from a single piece of camellia tree. The Hondō was built to enshrine this image became the focus of the Nachi Kannon cult and is the image that is enshrined in the present Nyorindō. In 988 Emperor Kazan visited the Kumano area on his first pilgrimage and, being moved by the image of Kannon. It is said that Emperor Kazan completed 1000 days of spiritual training under the waterfall. The kami instructed the emperor to find the priest Butsugan of Hasedera, Emperor Kazan wrote all the goeika poems that are still used throughout the pilgrimage as sacred hymns. It became a custom in later years for other emperors who went on pilgrimage to also compose poems of their own for each of the sacred sites. Because Emperor Gotoba made the pilgrimage to Kumano 31 times and his successor Emperor Go-Shirakawa made it 34 times, the pilgrimage became popular during this era. However, members of court had been coming here for about 400 years prior to this, the temple buildings, like many of the temples on the pilgrimage route, were burned to the ground by Oda Nobunaga during the civil wars of the 16th century. The Nyorindō was rebuilt in 1587 by Toyotomi Hideyoshi, the Imperial Regent who unified Japan after the wars and it is typical of Momoyama Era style of architecture with a shingled distinctive roof called irimoya. The Nyorindō is heritage listed as a nationally Important Cultural Property, because of this, Seigantoji was formally abolished, the priests stripped of their authority and no funding was given to the temple. At that time Seigantoji had three main temples as well as 37 residential and training building, but all that remained after the Meiji Restoration was the Nyorindō and the abbot’s quarters. However, gradually over the century it was slowly rebuilt due to its position as an important part of the Kumano-Nachi syncretic mountain veneration religion of Shugendō. In 1918, a Sutra mound was excavated at the base of the waterfall and found to contain many important archaeological artifacts, including statues, mirrors, altar fittings and these are now displayed in the Ryuhoden, located next to the Pagoda
10.
Tendai
–
Tendai is a Japanese school of Mahayana Buddhism, a descendant of the Chinese Tiantai or Lotus Sutra school. David W. Philosophically, the Tendai school did not deviate substantially from the beliefs that had created by the Tiantai school in China. However, what Saichō transmitted from China was not exclusively Tiantai, but also included Zen, the esoteric Mikkyō, the tendency to include a range of teachings became more marked in the doctrines of Saichōs successors, such as Ennin and Enchin. However, in years, this range of teachings began to form sub-schools within Tendai Buddhism. By the time of Ryōgen, there were two groups on Mt. Hiei, the Sammon Mountain Group who followed Ennin and the Jimon Temple Group who followed Enchin. The Tendai sect flourished under the patronage of the Imperial House, in 794, the Imperial capital was moved to Kyoto. Tendai Buddhism became the dominant form of mainstream Buddhism in Japan for many years, nichiren, Hōnen, Shinran and Dōgen—all famous thinkers in non-Tendai schools of Japanese Buddhism—were all initially trained as Tendai monks. Japanese Buddhism was dominated by the Tendai school to a greater degree than Chinese Buddhism was by its forebearer. Due to its patronage and growing popularity among the classes, the Tendai sect became not only respected. Enryaku-ji, the complex on Mt. Hiei, became a sprawling center of power, attended not only by ascetic monks. As a result, in 1571 Enryaku-ji was razed by Oda Nobunaga as part of his campaign to unify Japan, Nobunaga regarded the Mt. Hiei monks as a potential threat or rival, as they could employ religious claims to attempt to rally the populace to their side. The temple complex was rebuilt, and continues to serve as the head temple of the Tendai school today. Chih-i, founder of Tien-tai philosophy and practice attempted this synthesis on the basis of the doctrine of the Lotus Sutra. Tendai Buddhism has several philosophical insights which allow for the reconciliation of Buddhist doctrine with aspects of Japanese culture such as Shinto and it is rooted in the idea, fundamental to Mahayana Buddhism, that Buddha-hood, the capability to attain enlightenment, is intrinsic in all things. Also central to Mahayana is the notion that the phenomenal world and this notion poses the problem of how we come to have many differentiated experiences. Tendai Buddhism claims that each and every sense phenomenon just as it is is the expression of Dharma, for Tendai, the ultimate expression of Dharma is the Lotus Sutra. Therefore, the nature of all sense experiences consists in the Buddhas preaching of the doctrine of Lotus Sutra. The existence and experience of all unenlightened beings is fundamentally equivalent, more specifically, Shimaji used original enlightenment thought to designate the intellectual mainstream of medieval Japanese Tendai Buddhism
11.
Kumano shrine
–
A Kumano shrine is a type of Shinto shrine which enshrines the three Kumano mountains, Hongū, Shingū, and Nachi. There are more than 3000 Kumano shrines in Japan, and each has received its kami from another Kumano shrine through a process of propagation called bunrei or kanjō. The point of origin of the Kumano cult is the Kumano Sanzan shrine complex of Wakayama Prefecture, the three Kumano Sanzan shrines are the Sōhonsha of all Kumano shrines and lie between 20 to 40 km from each other. They are connected to other by the pilgrimage route known as Kumano Sankeimichi. The great Kumano Sanzan complex also includes two Buddhist temples, Seiganto-ji and Fudarakusan-ji, the religious significance of the Kumano region goes back to prehistoric times and therefore predates all modern religions in Japan. The area was, and still is, considered a place of physical healing. Each shrine initially had its own form of nature worship, but in the 10th century, under the influence of Buddhism. Because at the time Japanese kami were believed to be emanations of buddhas, kuniyasutamahime became associated with Avalokiteśvara sahasrabhūja, Bhaisajyaguru and Amitābha. The site became, therefore, an example of shinbutsu-shūgō or the fusion between Buddhism and Japanese indigenous religion. Thereafter the Kumano Sanzan site attracted many worshipers and became a pilgrimage destination. In the 11th century pilgrims were mostly members of the Imperial family or aristocrats, the visit was referred to as the Kumano ant pilgrimage because they could be seen winding through the valleys like so many ants. Kumano Shrine Tale of Heike D, max Moerman, Localizing Paradise, Kumano Pilgrimage and the Religious Landscape of Premodern Japan
12.
Buddhahood
–
In Buddhism, buddhahood is the condition or rank of a buddha. The goal of Mahayanas Bodhisattva path is Samyaksambuddhahood, so one may benefit all sentient beings by teaching them the path of cessation of dukkha. This contrasts with the goal of Hinayana path, where the goal is Arhatship, in Theravada Buddhism, Buddha refers to one who has become awakened through their own efforts and insight, without a teacher to point out the Dharma. A samyak sambuddha teaches the dharma to others after his awakening, a pratyeka-buddha also reaches Nirvana through his own efforts, but does not teach the dharma to others. An Arhat needs to follow the teaching of a Buddha to attain Nirvana, in this broader sense it is equivalent to Arahant. Buddhahood is the state of an enlightened being, who having found the path of cessation of suffering, is in the state of No-more-Learning. There is a spectrum of opinion on the universality and method of attainment of Buddhahood. The level to which this manifestation requires ascetic practices varies from none at all to a requirement, dependent on doctrine. Mahayana Buddhism emphasizes the Bodhisattva ideal instead of the Arhat, the Tathagatagarba and Buddha-nature doctrines of Mahayana Buddhism consider Buddhahood to be a universal and innate property of absolute wisdom. This wisdom is revealed in a current lifetime through Buddhist practice. Buddhists do not consider Siddhartha Gautama to have been the only Buddha, the Pali Canon refers to many previous ones, while the Mahayana tradition additionally has many Buddhas of celestial origin. A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya, the various Buddhist schools hold some varying interpretations on the nature of Buddha. All Buddhist traditions hold that a Buddha is fully awakened and has completely purified his mind of the three poisons of desire, aversion and ignorance, a Buddha is no longer bound by Samsara, and has ended the suffering which unawakened people experience in life. Most schools of Buddhism have also held that the Buddha was omniscient, however, the early texts contain explicit repudiations of making this claim of the Buddha. Some Buddhists meditate on the Buddha as having ten characteristics, in the Madhupindika Sutta, Buddha is described in powerful terms as the Lord of the Dhamma and the bestower of immortality. Similarly, in the Anuradha Sutta Buddha is described as the Tathagata—the supreme man, actually, the Buddha was a human being, not a mere human being as is sometimes said but a special class of human called a complete person. Such complete persons are no different from others and indeed they physically remain quite ordinary. Sangharakshita also states that The first thing we have to understand -, but a special kind of human being, in fact the highest kind, so far as we know
13.
Nara period
–
The Nara period of the history of Japan covers the years from AD710 to 794. Empress Genmei established the capital of Heijō-kyō, most of Japanese society during this period was agricultural in nature and centered on villages. Most of the villagers followed a religion based on the worship of natural and ancestral spirits called kami, the capital at Nara was modeled after Changan, the capital city of Tang China. In many other ways, the Japanese upper classes patterned themselves after the Chinese, including adopting Chinese written system, fashion, concentrated efforts by the imperial court to record and document its history produced the first works of Japanese literature during the Nara period. Works such as the Kojiki and the Nihon Shoki were political in nature, used to record and therefore justify, with the spread of written language, the writing of Japanese poetry, known in Japanese as waka, began. Over time, personal collections were referenced to establish the first large collection of Japanese poetry known as Manyōshū sometime after 759, Chinese characters were used to express sounds of Japanese until kana were invented. The Chinese characters used to express the sounds of Japanese are known as manyōgana, before the Taihō Code was established, the capital was customarily moved after the death of an emperor because of the ancient belief that a place of death was polluted. Reforms and bureaucratization of government led to the establishment of a permanent imperial capital at Heijō-kyō, or Nara, in AD710. It is to be noted that the capital was moved shortly to Kuni-kyō in 740–744, to Naniwa-kyō in 744–745, to Shigarakinomiya in 745, Nara was Japans first truly urban center. It soon had a population of 200,000 and some 10,000 people worked in government jobs, economic and administrative activity increased during the Nara period. Roads linked Nara to provincial capitals, and taxes were collected more efficiently and routinely, coins were minted, if not widely used. Outside the Nara area, however, there was little commercial activity, by the mid-eighth century, shōen, one of the most important economic institutions in medieval Japan, began to rise as a result of the search for a more manageable form of landholding. Some of these formerly public people were employed by large landholders. Factional fighting at the court continued throughout the Nara period. Imperial family members, leading families, such as the Fujiwara. Earlier this period, Prince Nagaya seized power at the court after the death of Fujiwara no Fuhito, Fuhito was succeeded by four sons, Muchimaro, Umakai, Fusasaki, and Maro. They put Emperor Shōmu, the prince by Fuhitos daughter, on the throne, in 729, they arrested Nagaya and regained control. However, as the first outbreak of smallpox spread from Kyūshū in 735 and it is without doubt that the Emperor was heavily shocked about this disaster, and he moved the palace three times in only five years since 740, until he eventually returned to Nara
14.
Ibaraki Prefecture
–
Ibaraki Prefecture is a prefecture of Japan, located in the Kantō region on the main island of Honshu. Ibaraki Prefecture was previously known as Hitachi Province, in 1871, the name of the province became Ibaraki. It also has a border on the southwest with Saitama Prefecture, the northernmost part of the prefecture is mountainous, but most of the prefecture is a flat plain with many lakes. As of 1 April 2012, 15% of the land area of the prefecture was designated as Natural Parks, namely Suigo-Tsukuba Quasi-National Park. The Hitachi company was founded in the Ibaraki city of the same name, as of March 2011, the prefecture produced 25% of Japans bell peppers and Chinese cabbage. Ibarakis population is increasing modestly as the Greater Tokyo region spreads out, Ibaraki is known for nattō, or fermented soybeans, in Mito, watermelons in Kyōwa, and chestnuts in the Nishiibaraki region. Ibaraki is famous for the art of Aikido founded by Ueshiba Morihei. Ueshiba spent the part of his life in the town of Iwama, now part of Kasama. There are castle ruins in many cities, including Mito, Kasama, Kasama is famous for Shinto, art culture and pottery. The capital Mito is home to Kairakuen, one of Japans three most celebrated gardens, and famous for its over 3,000 Japanese plum trees of over 100 varieties, however, the correct pronunciation is Ibaraki. According to the author of Not Ibaragi, Ibaraki, this is most likely due to a mishearing of the softening of the k sound in Ibaraki dialect. Official Ibaraki Prefecture homepage The E-Ibaraki Report, articles and commentary of foreigners living in Ibaraki, produced by the International Affairs Division, Ibaraki Prefecture Ibaraki Japan
15.
Karma
–
Karma means action, work or deed, it also refers to the spiritual principle of cause and effect where intent and actions of an individual influence the future of that individual. Good intent and good deed contribute to good karma and future happiness, while bad intent and bad deed contribute to bad karma, Karma is closely associated with the idea of rebirth in many schools of Asian religions. In these schools, karma in the present affects ones future in the current life, as well as the nature, with origins in ancient India, karma is a key concept in Hinduism, Buddhism, Jainism, Sikhism, and Taoism. Karma is the deed, work, action, or act, and it is also the object. Halbfass explains karma by contrasting it with another Sanskrit word kriya, a good action creates good karma, as does good intent. A bad action creates bad karma, as does bad intent, Karma, also refers to a conceptual principle that originated in India, often descriptively called the principle of karma, sometimes as the karma theory or the law of karma. In the context of theory, karma is complex and difficult to define, other Indologists include in the definition of karma theory that which explains the present circumstances of an individual with reference to his or her actions in past. The law of karma operates independent of any deity or any process of divine judgment, Buddhism and Jainism have their own karma precepts. Thus karma has not one, but multiple definitions and different meanings and it is a concept whose meaning, importance and scope varies between Hinduism, Buddhism, Jainism and other traditions that originated in India, and various schools in each of these traditions. OFlaherty claims that, furthermore, there is a debate regarding whether karma is a theory, a model, a paradigm. Karma theory as a concept, across different Indian religious traditions, shares common themes, causality, ethicization. A common theme to theories of karma is its principle of causality, one of the earliest association of karma to causality occurs in the Brihadaranyaka Upanishad of Hinduism. For example, at 4.4. 5-6, it states, The relationship of karma to causality is a motif in all schools of Hindu, Jain. Disinterested actions, or unintentional actions do not have the positive or negative karmic effect, as interested. Another causality characteristic, shared by Karmic theories, is that like deeds lead to like effects, thus good karma produces good effect on the actor, while bad karma produces bad effect. This effect may be material, moral or emotional — that is, the effect of karma need not be immediate, the effect of karma can be later in ones current life, and in some schools it extends to future lives. The consequence or effects of karma can be described in two forms, phalas and samskaras. A phala is the visible or invisible effect that is typically immediate or within the current life, the theory of karma is often presented in the context of samskaras
16.
Ise Grand Shrine
–
The Ise Grand Shrine, located in the city of Ise, Mie Prefecture of Japan, is a Shinto shrine dedicated to the sun goddess Amaterasu. Officially known simply as Jingū, Ise Jingū is a complex composed of a large number of Shinto shrines centered on two main shrines, Naikū and Gekū. The Inner Shrine, Naikū, is located in the town of Uji-tachi, south of central Ise, and is dedicated to the worship of Amaterasu, the shrine buildings are made of solid cypress wood and use no nails but instead joined wood. The Outer Shrine, Gekū, is located six kilometers from Naikū and dedicated to Toyouke-Ōmikami. Besides Naikū and Gekū, there are an additional 123 Shinto shrines in Ise City, purportedly the home of the Sacred Mirror, the shrine is one of Shintos holiest and most important sites. Access to both sites is limited, with the common public not allowed beyond sight of the thatched roofs of the central structures. However, tourists are free to roam the forest, including its ornamental walkways, during the Edo period, it is estimated that one out of ten Japanese conducted an Okage Mai-Ri pilgrimage to the shrine. Accordingly, pilgrimage to the shrine flourished in both commercial and religious frequency, because the shrine is considered sanctuary, no security checkpoints were conducted, as it was considered sacrilege by the faithful. The two main shrines of Ise are joined by a road that passes through the old entertainment district of Furuichi. The chief priest or priestess of Ise Shrine must come from the Imperial House of Japan and is responsible for watching over the Shrine, the current high priestess of the shrine is Atsuko Ikeda, assisted by former imperial princess Sayako Kuroda. Her search eventually brought her to Ise, in modern Mie Prefecture, in this land I wish to dwell. Before Yamatohime-no-mikotos journey, Amaterasu had been worshiped at the residence in Yamato. Besides the traditional establishment date of 4 BCE, other dates of the 3rd, the first shrine building at Naikū was erected by Emperor Tenmu, with the first ceremonial rebuilding being carried out by his wife, Empress Jitō, in 692. The shrine was foremost among a group of shrines which became objects of imperial patronage in the early Heian period, in 965, Emperor Murakami ordered imperial messengers to be sent to report important events to the guardian kami of Japan. These heihaku were presented to 16 shrines including the Ise Shrine. From the late 7th century until the 14th century, the role of priestess of Ise Shrine was carried out by a female member of the Imperial House of Japan known as a saiō. According to the Manyōshū, the first saiō to serve at the shrine was Princess Ōku, daughter of Emperor Tenmu, during the Asuka period. Mention of Ise Shrines saiō is also made in the Aoi, Sakaki, the saiō system ended during the turmoil of the Nanboku-chō period
17.
Main Hall (Japanese Buddhism)
–
Main hall is the term used in English for the building within a Japanese Buddhist temple compound which enshrines the main object of veneration. Because the various denominations deliberately use different terms, this single English term translates several Japanese words, among them Butsuden, Butsu-dō, kondō, konpon-chūdō, and hondō. Hondō is its exact Japanese equivalent, while the others are more specialized words used by particular sects or for edifices having a particular structure, the term kondō, literally golden hall, started to be used during the Asuka and Nara periods. A kondō is the centerpiece of an ancient Buddhist temples garan in Japan, the origin of the name is uncertain, but it may derive from the perceived preciousness of its content, or from the fact that the interior was lined with gold. This is the used by the oldest temples in the country. The second story has the dimensions as the temples core at the first story. Some temples, for example Asuka-dera or Hōryū-ji, have more than one kondō, because of its limited size, worshipers were not allowed to enter the building and had to stand outside. The kondō and a pagoda were usually surrounded by a corridor called kairō, the use of kondō declined after the 10th century, when it was replaced by a hondō divided in naijin and gejin. The term remained in use even up to the Edo period. The term hondō, literally means hall and it enshrines the most important objects of veneration. The term is thought to have evolved during the 9th century to avoid the early term kondō and it became common after the introduction of the two Mikkyo sects to Japan. Various new types of buildings, including the hondō, were built during the Heian period. Different buildings were called hondō depending on the sect, for example, the kondō, the chudō, mieidō, a notable evolution of the hondō during this period is the inclusion of a space for worshipers inside the hondō itself, called gejin. Other names such as Konpon-chūdō, literally cardinal central hall are used as well, the Tokugawa funeral temple of Kanei-ji, which had been built explicitly to imitate Enryaku-ji, also had one, though it has not survived. Yama-dera in Yamagata is another example of a temple using this name, the Butsuden or Butsu-dō, literally Buddha Hall, is the main hall of Zen temples of schools such as the Sōtō 曹洞 and Rinzai 臨済. This architectonic style arrived together with Zen during the Kamakura period and it is also known that during the 13th and 14th centuries very large butsuden measuring 5x5 bays square having a mokoshi were built, but none survives. Large size 3x3 bay butsuden with a mokoshi however still exist, in the case of the Ōbaku Zen school that arrived late in Japan, the architecture retained the Ming Chinese style. The hondō of Ōbaku Zen temples is usually called daiyū-hōden, literally ‘the Treasured Hall of the Mahāvīra ’, an example can be found at Mampuku-ji
18.
Pagoda
–
Some pagodas are used as Taoist houses of worship. Most pagodas were built to have a function, most commonly Buddhist. In some countries, the term may refer to other religious structures, the modern pagoda is an evolution of the Stupa which originated in Ancient India. Stupas are a structure where sacred relics could be kept safe. The architectural structure of the stupa has spread across Asia, taking on diverse forms as details specific to different regions are incorporated into the overall design. Another proposed etymology is Persian butkada, from but, idol and kada, temple, another etymology, found in many English language dictionaries, is modern English pagoda from Portuguese, from Sanskrit bhavati, feminine of bhagavatt, blessed from bhag, good fortune. The origin of the pagoda can be traced to the stupa, the stupa, a dome shaped monument, was used as a commemorative monument associated with storing sacred relics. In East Asia, the architecture of Chinese towers and Chinese pavilions blended into pagoda architecture, the pagodas original purpose was to house relics and sacred writings. This purpose was popularized due to the efforts of Buddhist missionaries, pilgrims, rulers, and ordinary devotees to seek out, distribute, on the other side, the stupa emerged as a distinctive style of Newari architecture of Nepal and was adopted in Southeast and East Asia. Nepali architect Araniko visited China and shared his skills to build stupa buildings in China and these buildings became prominent as Buddhist monuments used for enshrining sacred relics. Chinese iconography is noticeable in Chinese pagoda as well as other East Asian pagoda architectures, the image of the Shakyamuni Buddha in the abhaya mudra is also noticeable in some Pagodas. Buddhist iconography can be observed throughout the pagoda symbolism, Pagodas attract lightning strikes because of their height. Many pagodas have a decorated finial at the top of the structure, and when made of metal, also Pagodas come in many different sizes, as some may be small and others may be large. Pagodas traditionally have an odd number of levels, an exception being the eighteenth century pagoda folly designed by Sir William Chambers at Kew Gardens in London. The pagodas in Burma, Thailand, Laos and Cambodia are very different from Chinese and Japanese pagodas, Pagodas in those countries are derived from South Indian Dravidian architecture. Tiered towers with eaves, Songyue Pagoda on Mount Song, Henan, China. Miruksa Temple Pagoda at Iksan, Korea, built in the early 7th century, bunhwangsa at Gyeongju, Korea, built in 634. Xumi Pagoda at Zhengding, Hebei, China, built in 636, daqin Pagoda in China, built in 640
19.
Mon (architecture)
–
Mon is a generic Japanese term for gate often used, either alone or as a suffix, in referring to the many gates used by Buddhist temples, Shinto shrines and traditional-style buildings and castles. In many cases, for example that of the sanmon, a gate has purifying, cleansing properties. Gate size is measured in ken, where a ken is the interval between two pillars of a traditional-style buildings, a temples rōmon for example can have dimensions from a maximum of 5x2 ken to a more common 3x2 ken, down to even one ken. The word is translated in English as bay and is better understood as an indication of proportions than as a unit of measurement. As the temples belong to, gates can be in the wayō, daibutsuyō, zenyō or setchūyō style. They can be named after, Their location, as the chūmon or of the omotemon or the karametemon, the deity they house, as the Niōmon, a gate enshrining two gods called Niō in its outer bays. Their structure or shape, as the nijūmon and the rōmon and their function, as the sanmon, which is the most important gate of a Zen or Jōdo temple. Not all such terms are mutually exclusive and the gate may be called with different names according to the situation. For example, a Niōmon can also be called a nijūmon if it has two stories. Very different structurally from the others is the toriimon, a gate in stone or wood regularly associated with Shinto. As prominent a temple as Osakas Shitennō-ji, founded in 593 by Shōtoku Taishi, the origins of the torii are unknown, although several theories on the subject exist, none has gained universal acceptance. It most often marks the entrance of a Shinto shrine. For this reason, it is never closed, hakkyakumon or Yatsuashimon - so called because of its eight secondary pillars, which support four main pillars standing under the gates ridge. It therefore really has twelve pillars altogether, heijūmon - A gate in a wall consisting in just two square posts. Kabukimon - A gate in a formed by two square posts and a horizontal beam. Chinese gate - A gate characterized by a karahafu, an undulating bargeboard peculiar to Japan, karamon are used at Japanese castles, Buddhist temples and Shinto shrines. Kōraimon - Used at castles, temples and daimyō residences, it consists of a tiled, gabled roof on two pillars, plus two smaller roofs over the pillars on the rear of the gate. Masugata. - A defensive structure consisting in a courtyard along the wall of a castle with two gates set at an angle, one giving access to the castle and one facing the outside
20.
Nara, Nara
–
Nara is the capital city of Nara Prefecture located in the Kansai region of Japan. The city occupies the part of Nara Prefecture, bordering Kyoto Prefecture. By the Heian period, a variety of different characters had been used to represent the name Nara, 乃楽, 乃羅, 平, 平城, 名良, 奈良, 奈羅, 常, 那良, 那楽, 那羅, 楢, 諾良, 諾楽, 寧, 寧楽 and 儺羅. A number of theories for the origin of the name Nara have been proposed, the second theory in the list, by notable folklorist Kunio Yanagita, is most widely accepted at present. The Nihon shoki suggests that Nara was derived from narasu, according to this account, in September in the tenth year of Emperor Sujin. leading selected soldiers went forward, climbed Nara-yama and put them in order. Now the imperial forces gathered and flattened trees and plants, therefore the mountain is called Nara-yama. This word gives rise to the verb narasu, adverb narashi, of course, the fact that historically Nara was also written 平 or 平城 as above is further support for this theory. The idea that Nara is derived from 楢 nara is the next most common opinion and this idea was suggested by a linguist, Yoshida Togo. This noun for the plant can be seen as early as in Manyōshū, the latter book states the place name Narahara in Harima derives from this nara tree, which might support Yoshidas theory. Note that the name of the city of Kashihara contains a semantically similar morpheme. Then, there is the idea that Nara is a word from Korean nara. This idea was put forward by a linguist Matsuoka Shizuo, however, almost nothing about the Old Korean language is known today. These 15th-century books used narah, an old form of nara in Korean, beckwith infers the Korean narak derives from the late Middle Old Chinese 壌, from early *narak, and has no connection with Goguryoic and Japanese na. Kusuhara et al. also points out this hypothesis cannot account for the fact there are lots of places named Nara, Naru, there is the idea that Nara is akin to Tungusic na. In some Tungusic languages such as Orok, na means earth, some have speculated about a connection between these Tungusic words and Old Japanese nawi, an archaic and somewhat obscure word that appears in the verb phrases nawi furu and nawi yoru. The Flat land theory is adopted by Nihon Kokugo Daijiten, various dictionaries for place names, history books on Nara and the like today, Nara was the capital of Japan from 710 to 794, lending its name to the Nara period. In 2010, Nara celebrated the 1, 300th anniversary of its ascension as Japans imperial capital, in the modern age, as the seat of the prefectural government, Nara has developed into a local center of commerce and government. The city was incorporated on February 1,1898
21.
Chinjusha
–
In Japan, a chinjusha is a Shinto shrine which enshrines a tutelary kami, that is, a patron spirit that protects a given area, village, building or Buddhist temple. The Imperial Palace has its own tutelary shrine dedicated to the 21 guardian gods of Ise Shrine, tutelary shrines are usually very small, but there is a range in size, and the great Hiyoshi Taisha for example is Enryaku-jis tutelary shrine. The tutelary shrine of a temple or the complex the two together form are called a temple-shrine. If a tutelary shrine is called chinju-dō, it is the shrine of a Buddhist temple. Even in that case, however, the shrine retains its distinctive architecture, a chinjugami is the tutelary kami of a specific area or building, as for example a village or Buddhist temple. The term today is a synonym of ujigami and ubusuna, however the three words had originally a different meaning. While the first refers to an ancestor and the second to the tutelary kami of ones birthplace, chinjugami is the tutelary kami of a given place. The concepts were however sufficiently close to together with the passing of time. The frequent presence, even today, of a Shinto shrine near or in a Buddhist temple has its roots in the efforts made by the Japanese to reconcile kami worship with imported Buddhism. One of the first such efforts was made during the Nara period with the founding of so-called shrine-temples, complexes consisting of a dedicated to some kami. This syncretic solution is believed to have its roots in the Chinese qié-lán-shen, the reason for Buddhist temples and Shinto shrines to be constructed together was the belief that kami, like humans, needed salvation through the power of Buddha. Kami were then thought to be subject to karma and reincarnation like human beings, a local kami would appear in a dream to the monk, telling him about his suffering. To improve the kamis karma through Buddhist rites and the reading of sūtras, such groupings were created already in the 7th century, for example in Usa, Kyūshū, where kami Hachiman was worshiped together with Miroku Bosatsu at Usa Hachiman-gū. As a result of the creation of shrine-temple complexes, many shrines that had been open-air sites became Buddhist style groupings of buildings, at the end of the same century, Hachiman was declared to be the Dharmas tutelary kami and, a little later, a bosatsu. Shrines for him started to be built at temples, marking an important step ahead in the process of amalgamation of kami worship and Buddhism. When the great Buddha at Tōdai-ji in Nara was built, within the grounds was also erected a shrine for Hachiman. After this, temples in the country adopted tutelary kami like Hachiman. This tendency to see kami as tutelary deities was strengthened during the Edo period by the terauke system, because all shrines were by law owned and managed by a Buddhist temple, many of their kami came to be viewed as the temples tutelary kami
22.
Hachiman
–
In Japanese beliefs, Hachiman is the syncretic divinity of archery and war, incorporating elements from both Shinto and Buddhism. Although often called the god of war, he is more defined as the tutelary god of warriors. He is also the protector of Japan, the Japanese people and the Imperial House. The name means God of Eight Banners, referring to the eight banners that signaled the birth of the divine Emperor Ōjin. His symbolic animal and messenger is the dove, since ancient times Hachiman was worshiped by peasants as the god of agriculture and by fishermen who hoped he would fill their nets with much fish. In Shinto, he identified by legend as the Emperor Ōjin, son of Empress Jingū. After the arrival of Buddhism in Japan, Hachiman became a syncretistic deity, in the Buddhist pantheon in 8th century AD, he became Hachiman Great Bodhisattva. Because as Emperor Ōjin he was an ancestor of the Minamoto clan, Hachiman became the kami of the Minamoto samurai clan. For this reason, the shintai of a Hachiman shrine is usually a stirrup or a bow, throughout the Japanese medieval period, the worship of Hachiman spread throughout Japan among not only samurai, but also the peasantry. So much so was his popularity that presently there are 25000 Shinto shrines in Japan dedicated to Hachiman, the crest of Hachiman is in the design of a mitsudomoe, a round whirlpool or vortex with three heads swirling right or left. Many samurai clans used this crest as their own, ironically including some that traced their ancestry back to the enemy of the Minamoto. Hachiman shrine Minamoto no Yoriyoshi Minamoto no Yorinobu Kamikaze Bender, Ross, metamorphosis of a Deity, The Image of Hachiman in Yumi Yawata. The Political Meaning of the Hachiman Cult in Ancient and Early Medieval Japan
23.
Dharma
–
Dharma is a key concept with multiple meanings in the Indian religions — Hinduism, Buddhism, Sikhism and Jainism. There is no single word translation for dharma in western languages, in Buddhism dharma means cosmic law and order, but is also applied to the teachings of the Buddha. In Buddhist philosophy, dhamma/dharma is also the term for phenomena, Dharma in Jainism refers to the teachings of tirthankara and the body of doctrine pertaining to the purification and moral transformation of human beings. For Sikhs, the word means the path of righteousness. The Classical Sanskrit noun dharma is a derivation from the root dhṛ, the word dharma was already in use in the historical Vedic religion, and its meaning and conceptual scope has evolved over several millennia. The antonym of dharma is adharma, the Classical Sanskrit noun dharma is a derivation from the root dhṛ, which means to hold, maintain, keep, and takes a meaning of what is established or firm, and hence law. It is derived from an older Vedic Sanskrit n-stem dharman-, with a meaning of bearer, supporter. In the Rigveda, the word appears as an n-stem, dhárman-, figuratively, it means sustainer and supporter. It is semantically similar to the Greek Ethos, in Classical Sanskrit, the noun becomes thematic, dharma-. The word dharma derives from Proto-Indo-European root *dʰer-, which in Sanskrit is reflected as class-1 root √dhṛ, etymologically it is related to Avestan √dar-, Latin firmus, Lithuanian derė́ti, Lithuanian dermė and darna and Old Church Slavonic drъžati. Classical Sanskrit word dharmas would formally match with Latin o-stem firmus from Proto-Indo-European *dʰer-mo-s holding, were it not for its development from earlier Rigvedic n-stem. In Classical Sanskrit, and in the Vedic Sanskrit of the Atharvaveda, in Pāli, it is rendered dhamma. In some contemporary Indian languages and dialects it occurs as dharm. Dharma is a concept of central importance in Indian philosophy and religion and it has multiple meanings in Hinduism, Buddhism, and Jainism. It is difficult to provide a concise definition for dharma, as the word has a long and varied history and straddles a complex set of meanings. There is no equivalent single word translation for dharma in western languages, there have been numerous, conflicting attempts to translate ancient Sanskrit literature with the word dharma into German, English and French. The concept, claims Paul Horsch, has caused difficulties for modern commentators and translators. Dharma root is dhri, which means ‘to support, hold and it is the thing that regulates the course of change by not participating in change, but that principle which remains constant
24.
Bodhisattva
–
Bodhisattvas are a popular subject in Buddhist art. In early Indian Buddhism, the term bodhisattva was primarily used to specifically to Gautama Buddha in his former life. The Jataka tales, which are the stories of the Buddhas past lives, depict the various attempts of the bodhisattva to embrace qualities like self-sacrifice, mount Potalaka, for example, is one of Bodhisattvayana. Because Hinayana was disliked and the terms Śrāvaka-Bodhisattva or Pratyekabuddha-Bodhisattva were not widely used, nevertheless, bodhisattva retained an implied reference to someone on the path to become an arhat or pratyekabuddha. In contrast, the goal of Mahayanas bodhisattva path is to achieve Samyaksambodhiṃ, when, during his discourses, he recounts his experiences as a young aspirant, he regularly uses the phrase When I was an unenlightened bodhisatta. The term therefore connotes a being who is bound for enlightenment, in other words, in the Pāli canon, the bodhisatta is also described as someone who is still subject to birth, illness, death, sorrow, defilement, and delusion. Some of the lives of the Buddha as a bodhisattva are featured in the Jataka tales. According to the Theravāda monk Bhikkhu Bodhi, the path is not taught in the earliest strata of Buddhist texts such as the Pali Nikayas which instead focus on the ideal of the Arahant. In later Theravada literature, the bodhisatta is used fairly frequently in the sense of someone on the path to liberation. He also quotes an inscription from the 10th Century king of Sri Lanka, Mahinda IV, paul Williams writes that some modern Theravada meditation masters in Thailand are popularly regarded as bodhisattvas. Like perhaps some of the early Mahāyāna forest hermit monks, or the later Buddhist Tantrics and they are widely revered, worshipped, and held to be arhats or bodhisattvas. Mahāyāna Buddhism is based principally upon the path of a bodhisattva, according to Jan Nattier, the term Mahāyāna was originally even an honorary synonym for Bodhisattvayāna, or the Bodhisattva Vehicle. The Aṣṭasāhasrikā Prajñāpāramitā Sūtra contains a simple and brief definition for the term bodhisattva and this definition is given as the following. Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called, the early Rastrapalapariprccha sutra also promotes a solitary life of meditation in the forests, far away from the distractions of the householder life. The Rastrapala is also critical of monks living in monasteries and in cities who are seen as not practicing meditation. These texts seem to indicate the initial Bodhisattva ideal was associated with a strict forest asceticism, Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these vows, one makes the promise to work for the enlightenment of all sentient beings by practicing the six perfections. Indelibly entwined with the vow is merit transference
25.
Buddhism
–
Buddhism is a religion and dharma that encompasses a variety of traditions, beliefs and spiritual practices largely based on teachings attributed to the Buddha. Buddhism originated in India sometime between the 6th and 4th centuries BCE, from where it spread through much of Asia, two major extant branches of Buddhism are generally recognized by scholars, Theravada and Mahayana. Buddhism is the worlds fourth-largest religion, with over 500 million followers or 7% of the global population, Buddhist schools vary on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices. In Theravada the ultimate goal is the attainment of the state of Nirvana, achieved by practicing the Noble Eightfold Path, thus escaping what is seen as a cycle of suffering. Theravada has a following in Sri Lanka and Southeast Asia. Mahayana, which includes the traditions of Pure Land, Zen, Nichiren Buddhism, Shingon, rather than Nirvana, Mahayana instead aspires to Buddhahood via the bodhisattva path, a state wherein one remains in the cycle of rebirth to help other beings reach awakening. Vajrayana, a body of teachings attributed to Indian siddhas, may be viewed as a branch or merely a part of Mahayana. Tibetan Buddhism, which preserves the Vajrayana teachings of eighth century India, is practiced in regions surrounding the Himalayas, Tibetan Buddhism aspires to Buddhahood or rainbow body. Buddhism is an Indian religion attributed to the teachings of Buddha, the details of Buddhas life are mentioned in many early Buddhist texts but are inconsistent, his social background and life details are difficult to prove, the precise dates uncertain. Some hagiographic legends state that his father was a king named Suddhodana, his mother queen Maya, and he was born in Lumbini gardens. Some of the stories about Buddha, his life, his teachings, Buddha was moved by the innate suffering of humanity. He meditated on this alone for a period of time, in various ways including asceticism, on the nature of suffering. He famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya in Gangetic plains region of South Asia. He reached enlightenment, discovering what Buddhists call the Middle Way, as an enlightened being, he attracted followers and founded a Sangha. Now, as the Buddha, he spent the rest of his teaching the Dharma he had discovered. Dukkha is a concept of Buddhism and part of its Four Noble Truths doctrine. It can be translated as incapable of satisfying, the unsatisfactory nature, the Four Truths express the basic orientation of Buddhism, we crave and cling to impermanent states and things, which is dukkha, incapable of satisfying and painful. This keeps us caught in saṃsāra, the cycle of repeated rebirth, dukkha
26.
Daian-ji
–
Daian-ji was founded during the Asuka period and is one of the Seven Great Temples of Nara, Japan. The Nihon Shoki records the founding of the Kudara Dai-ji, predecessor of the Daian-ji, a nine story pagoda was added shortly afterwards. Moved during the reign of Emperor Tenmu, excavations have uncovered the foundations of the site of the Daikandai-ji, as it was then known, seven hundred metres to the south of Mount Kagu. Like the Yakushi-ji, and Gangō-ji, the relocated to the new capital of Heijō-kyō in 716–17. Its importance declined when the capital moved again to Kyoto at the end of the Nara period, a succession of fires, a typhoon in 1459 and earthquakes in 1585 and 1596 destroyed most of the temple. The stone bases of the twin pagodas were removed for reuse at Kashihara Jingū in 1889. The following Nara period statues have been designated Important Cultural Properties, a Jūichimen Kannon, Senjū Kannon, Fukūkensaku Kannon, Yōryū Kannon, Shō Kannon, temple records of the Tenpyō era have also been designated an Important Cultural Property and are now held in Chiba Prefecture
27.
Yasaka Shrine
–
Yasaka Shrine, once called Gion Shrine, is a Shinto shrine in the Gion District of Kyoto, Japan. Situated at the east end of Shijō-dōri, the shrine includes several buildings, including gates, a main hall, initial construction on the Shrine began in 656. The Shrine became the object of Imperial patronage during the early Heian period, in 965, Emperor Murakami ordered that Imperial messengers be sent to report important events to the guardian kami of Japan. These heihaku were presented to 16 shrines, and in 991. Three years later in 994, Ichijō refined the scope of that composite list by adding Umenomiya Shrine, from 1871 through 1946, Yasaka Shrine was officially designated one of the Kanpei-taisha, meaning that it stood in the first rank of government supported shrines. In 869 the mikoshi of Gion Shrine were paraded through the streets of Kyoto to ward off an epidemic that had hit the city and this was the beginning of the Gion Matsuri, an annual festival which has become world famous. Today, in addition to hosting the Gion Matsuri, Yasaka Shrine welcomes thousands of people every New Year, for traditional Japanese New Year rituals, in April, the crowds pass through the temple on their way to Maruyama Park, a popular hanami site. Lanterns decorate the stage with the names of festival sponsors, list of Shinto shrines Twenty-Two Shrines Modern system of ranked Shinto Shrines Breen, John and Mark Teeuwen. Shinto in History, Ways of the Kami
28.
Twenty-Two Shrines
–
The Twenty-Two Shrines of Japan is one ranking system for Shinto shrines. The system was established during the Heian period, the shrines listed below receive special offerings from the Imperial Court. Most were selected from shrines that were in the vicinity of Kyoto. In 965, Emperor Murakami ordered that Imperial messengers were sent to important events to the guardian kami of Japan. These heihaku were presented to 16 shrines,1, in 991, Emperor Ichijō added three more shrines to Murakamis list—17. Kitano, and two more were added three years later in 994, —20, in 1039, Emperor Go-Suzaku ordered that one more shrine be added to this list,22. Hie, and this number of Imperial-designated shrines has not been altered since that time. Near the end of the Heian period, there was a movement to add Itsukushima Shrine to the list, however, until the end of the Muromachi period, the Imperial Court made offerings to it, and in the Edo period, offerings were again made after disasters occurred. When the Nijūni-sha are considered as a set, they are conventionally presented in order of rank. The three rank ranked groupings originally derived from an array of Heian geopolitical relationships. Note, At the time when the Nijunisha were chosen, the current Niukawakami Nakasha was the only Niukawakami Shrine and it became the middle shrine only after the shrine in Shimoichi and Kawakami were united with it. List of Shinto shrines List of Jingū Ichinomiya Breen, John, Shinto in History, Ways of the Kami
29.
Fujiwara clan
–
Fujiwara clan, descending from the Nakatomi clan and through them Ame-no-Koyane-no-Mikoto, was a powerful family of regents in Japan. The clan originated when the founder, Nakatomi no Kamatari, was rewarded by Emperor Tenji with the honorific Fujiwara, in time, Fujiwara became known as a clan name. The Fujiwara dominated the Japanese politics of Heian period through the monopoly of regent positions, sesshō, the familys primary strategy for central influence was through the marrying of Fujiwara daughters to emperors. As abdicated Emperors took over power by exercising insei at the end of 11th century, then followed by the rise of warrior class, the Fujiwara gradually lost its control over mainstream politics. Beyond the 12th century, they continued to monopolize the titles of sesshō, though their influence declined, the clan remained close advisors to the succeeding Emperors. The Fujiwara clans political influence was initiated during the Asuka period, Nakatomi no Kamatari, a member of the lower-nobility Nakatomi family led a coup against the Soga in 645 and initiated a series of sweeping government reforms that would be known as the Taika Reform. In 668 Emperor Tenji, bestowed the kabane Fujiwara no Ason on Kamatari, the surname passed to the descendants of Fujiwara no Fuhito, the second son and heir of Kamatari, who was prominent at the court of several emperors and empresses during the early Nara period. He made his daughter Miyako a concubine of Emperor Monmu and her son, Prince Obito became Emperor Shōmu. Fuhito succeeded in making another of his daughters, Kōmyōshi, the consort of Emperor Shōmu. She was the first empress consort of Japan who was not a daughter of the family itself. During the Heian period of Japanese history, the Hokke managed to establish a claim to the position of regent. Some prominent Fujiwaras occupied these positions more than once, and for more than one emperor, lesser members of the Fujiwara were court nobles, provincial governors and vice governors, members of the provincial aristocracy, and samurai. The Fujiwara was one of the four families that dominated Japanese politics during the Heian Period. The others were the Tachibana, the Taira and the Minamoto, the Fujiwara exercised tremendous power, especially during the period of regency governments in 10th and 11th centuries, having many emperors as practically puppet monarchs. The Fujiwara dominated the government of Japan 794–1160, there is no clear starting point of their dominance. However, their domination of civil administration was lost by the establishment of the first shogunate under Minamoto no Yoritomo in 1192, Fujiwara princes initially served as highest ministers of the imperial Court and regents for underage monarchs. The Fujiwara were the power behind the throne for centuries. Apparently they never aspired to supplant the imperial dynasty, instead, the clans influence stemmed from its matrimonial alliances with the imperial family
30.
Hie Shrine
–
The Hie Shrine is a Shinto shrine in Nagatachō, Chiyoda, Tokyo, Japan. Its June 15 Sannō Matsuri is one of the three great Japanese festivals of Edo, other names for the shrine include Hiyoshi Sannō-sha, Hiyoshi Sannō Daigongen-sha, Edo Sannō Daigongen, Kōjimachi Sannō, Sannō-sha, and Sannō-sama. The main god of the shrine is Ōyamakui-no-kami, the date of establishment of the Hie Shrine is uncertain. According to one theory, Ōta Dōkan established it in 1478, another theory identifies the Hie with the Sannō Shrine mentioned in a 1362 record of the Kumano Nachi Taisha. Tokugawa Ieyasu relocated it to the grounds of Edo Castle, and in 1604 his son Tokugawa Hidetada moved it out, the shaden was lost to the Great Fire of Meireki of 1657, and in 1659 Tokugawa Ietsuna rebuilt it at its present location. The shrine stands southwest of the castle, in the ura kimon direction according to onmyōdō, from 1871 through 1946, the Hie Shrine was officially designated one of the Kanpei-taisha, meaning that it stood in the first rank of government supported shrines. The shaden was lost again to the bombing of Tokyo during World War II, the present structure dates from 1958. The Hie Shrine possesses one National Treasure, a tachi and it also holds 14 Important Cultural Assets,13 swords and one naginata. The shrine is one of the most popular for Japanese families to visit during the Shichi-Go-San coming-of-age festival. List of National Treasures of Japan Ponsonby-Fane, Richard Arthur Brabazon, OCLC194887 This article incorporates material from 日枝神社 in the Japanese Wikipedia, retrieved September 16,2007
31.
Enryaku-ji
–
Enryaku-ji is a Tendai monastery located on Mount Hiei in Ōtsu, overlooking Kyoto. It was founded during the early Heian period, the temple complex was established by Saichō, also known as Dengyō Daishi, who introduced the Tendai sect of Mahayana Buddhism to Japan from China. Enryaku-ji is the headquarters of the Tendai sect and one of the most significant monasteries in Japanese history, as such, it is part of the UNESCO World Heritage Site Historic Monuments of Ancient Kyoto. The founders of Jōdo-shū, Sōtō Zen, and Nichiren Buddhism all spent time at the monastery, Enryaku-ji is also the home of the marathon monks. With the support of Emperor Kanmu, the Buddhist monk Saichō ordained a hundred disciples in 807, maintaining a strict discipline on Mt. Hiei, his monks lived in seclusion for twelve years of study and meditation. After this period, the best students were retained in positions in the monastery, at the peak of its power, Enryaku-ji was a huge complex of as many as 3,000 sub-temples and a powerful army of warrior monks. In the tenth century, succession disputes broke out between Tendai monks of the line of Ennin and Enchin and these disputes resulted in opposing Tendai centers at Enryaku-ji and at Mii-dera, known respectively as the Mountain Order and the Temple Order. Warrior monks were used to settle the disputes, and Tendai leaders began to hire mercenary armies who threatened rivals, Enryaku-jis current structures date from the late 16th century through the first half of the 17th century, when the temple was reconstructed following a change of government. Only one minor building survived, the Ruri-dō, which is located down a long, unmarked path from the Sai-tō complex, it is marked on maps, however. During reconstruction, some buildings were transferred from other temples, notably Mii-dera, today, most of Enryaku-jis buildings are clustered in three areas, Tō-dō, Sai-tō, and Yokokawa. The monasterys most important buildings are concentrated in Tō-dō, Sai-tō is a 20-minute walk away, primarily downhill from Tō-dō, and also features several important buildings. Yokokawa is more isolated and less visited, about a 1,30 walk, and is most easily reached by bus, on April 4,2006, Enryaku-ji performed a ceremony for former leaders of Yamaguchi-gumi, by far the largest Yakuza organization in Japan. Because such temple ceremonies have been used for Yamaguchi-gumi fund-raising and demonstrations of power, rejecting the request, Enryaku-ji received crime-related money for the ceremony and allowed nearly 100 upper-level Yamaguchi-gumi leaders to attend. After reports in the Asahi Shimbun and Yomiuri Shimbun newspapers, Enryaku-ji faced a nationwide scandal, the temple was also criticized by the Japan Buddhist Temple Association, which led a movement against the Yakuza. Finally on May 18, all directors of Enryaku-ji resigned, apologizing on their website. Kyoto, The Old Capital of Japan, 794-1869, official website Japan Atlas, Enryaku-Ji Temple Photos of Mount Hiei and the three precincts of Enryaku-ji Temple
32.
Kasuga-taisha
–
Kasuga Grand Shrine is a Shinto shrine in the city of Nara, in Nara Prefecture, Japan. Established in 768 AD and rebuilt several times over the centuries, the interior is famous for its many bronze lanterns, as well as the many stone lanterns that lead up the shrine. The architectural style Kasuga-zukuri takes its name from Kasuga Shrines honden, Kasuga Shrine, and the Kasugayama Primeval Forest near it, are registered as a UNESCO World Heritage Site as part of the Historic Monuments of Ancient Nara. The path to Kasuga Shrine passes through Deer Park, in Deer Park, deer are able to roam freely and are believed to be sacred messengers of the Shinto gods that inhabit the shrine and surrounding mountainous terrain. Kasuga Shrine and the deer have been featured in several paintings, over three thousand stone lanterns line the way. The Manyo Botanical Garden, Nara is adjacent to the shrine, the shrine became the object of Imperial patronage during the early Heian period. In 965, Emperor Murakami ordered that Imperial messengers were sent to important events to the guardian kami of Japan. These heihaku were presented to 16 shrines including the Kasuga Shrine. From 1871 through 1946, Kasuga Shrine was officially designated one of the Kanpei-taisha, during the festivals of Setsubun Mantoro and Obon Mantoro, thousands of shrine lanterns are all lit at once. March 13 is the Kasuga Matsuri, which features gagaku and bugaku dance performances, Kasugayama Primeval Forest is primeval forest of about 250ha near the summit of Kasugayama, and contains 175 kinds of trees,60 bird types, and 1,180 species of insects. In this area adjacent to Kasuga Grand Shrine, hunting and logging have been prohibited since AD841, because Kasugayama has long been tied to Kasuga Grand Shrine worship, it is regarded as a sacred hill. The forest backdrop of the Kasuga Grand Shrines buildings today has been unchanged since the Nara period, Shinto in History, Ways of the Kami. OCLC1030156 Official site in Japanese Kasugataisha Shrine, from The Official Nara Travel Guide Mt
33.
Gokoku-ji
–
Gokoku-ji is a Shingon Buddhist temple in Tokyos Bunkyō. This Buddhist temple was established by the fifth shogun Tokugawa Tsunayoshi and it is notable for surviving the American air raids during World War II, whereas most other historical sites in Tokyo were turned into rubble. Like many Buddhist temples in Japan, Gokoku-ji has a cemetery on its premises, among those interred are the remains of the following people. Sanjō Sanetomi, the last Daijō Daijin, yamada Akiyoshi, Minister of Industry, Home Minister and Minister of Justice and Lieutenant General in the Imperial Japanese Army, and the founder of Nihon Law School and Kokugakuin. Josiah Conder, a British architect and oyatoi gaikokujin, Ōkuma Shigenobu, the 8th and 17th Prime Minister of Japan. Yamagata Aritomo, Field Marshal in the Imperial Japanese Army and the 3rd, dan Takuma, a former Director-General of Mitsui. Seiji Noma, the founder of Kodansha, masuda Takashi, the founder of Mitsui & Co. and Chugai-Bukka-Sinpo, and also known as a tea master. Ikeda Shigeaki, a politician and former governor of the Bank of Japan, nakamura Tempū, a martial artist and preacher of yoga to Japan. Ōyama Masutatsu, a master and the founder of Kyokushin kaikan. For an explanation of terms concerning Japanese Buddhism, Japanese Buddhist art, paris, Oriental Translation Fund of Great Britain and Ireland. OCLC251800045, see also Imprimerie Royale de France, OCLC311322353 Gokoku-ji official website -
34.
Sumiyoshi taisha
–
Sumiyoshi taisha, also known as Sumiyoshi Grand Shrine, is a Shinto shrine in Sumiyoshi ward in the city of Osaka, Japan. It is the shrine of all the Sumiyoshi shrines in Japan. However, the oldest shrine that enshrines the Sumiyoshi sanjin, the three Sumiyoshi kami, is the Sumiyoshi shrine in Hakata and it is called Sumiyoshi-san or Sumiyossan by the locals, and is famous for the large crowds that come to the shrine on New Years Day for hatsumōde. Another term is Sumiyoshi no Ōgami no Miya and it gives its name to a style of shrine architecture known as Sumiyoshi-zukuri. The shrine became the object of Imperial patronage during the early Heian period, in 965, Emperor Murakami ordered that Imperial messengers were sent to report important events to the guardian kami of Japan. These heihaku were presented to 16 shrines including Sumiyoshi. Sumiyoshi was designated as the chief Shinto shrine for the former Settsu province, from 1871 through 1946, Sumiyoshi taisha was officially designated one of the Kanpei-taisha, meaning that it stood in the first rank of government supported shrines. Sumiyoshi taisha was founded by Tamomi no Sukune in the 9th year of Emperor Chūais reign. A member of a family in the area, he was given the clan name of Owari by Empress Jingū. At the same time, she told him to enshrine the Sumiyoshi sanjin, later, the empress herself was also enshrined at Sumiyoshi. The Tsumori clan, whose members have succeeded the position of head priest of Sumiyoshi taisha since the reign of Emperor Ōjin, are the descendants of Tamomi no Sukunes son, Tsumori no Toyoada. Sumiyoshi taisha is also regarded as the shrine of Hachimanshin, the god of war, as the taisha enshrines Empress Jingū, who was the mother of Emperor Ōjin. Therefore, the shrine is guardian of the Kawachi bloodline of the Minamoto clan, also, Hachimanshin is the god of war on land, and the Sumiyoshi gods are the gods of war on the sea. Later, Sumiyoshi taisha became one of the three kami of waka, the Taisha is a shrine with connections to the ancient Yamato royaltys diplomacy and sailing, protecting the Imperial embassies to China. As the head priests, the Tsumori clan also boarded these embassy ships, the embassies departed from Suminoe no Tsu, a port on the Hosoe-gawa, a river located to the south of the shrine. Suminoe no Tsu is the oldest international port in Japan, and was opened by Emperor Nintoku and it was the Silk Roads entrance into Japan. So much so that type of scenery in designs and art is known as the Sumiyoshi design. In Murasaki Shikibus The Tale of Genji, the shrine is used as an important stage in some chapters concerning the Akashi Lady, in the folktale Issun-bōshi, an old couple who had no children prayed at Sumiyoshi taisha
