hoshi matsuri hoshi matsuri hoshi matsuri hoshi matsuri

Acces to the Festival Site There will be no parking lot at the site on the day.Please use public transport.
By bus:
Kyoto Station Hachijoguchimae
shuttle-bus stop (near the Kyoto
Station Hachijoguchi and Kintetsu
entrance)(8:30 a.m. - 3:00 p.m.)
ASTY Road Shinkansen (Hachijo Entrance)
McDonald s
Hachijo-West
Entrance
Shuttle buses will be operated
between the following point and
the Festival Site.
The fare is 300 yen for one-way.
Namboku Jiyu Tsuro
(passageway)
for Kyoto Tower
Shuttle Bus
Stop
Taxi Stand
P
42nd FIRE RITES FESTIVAL
AGON SHU’
S
HOSHI MATSURI
THE COM BINED SHINTO-BUDDHIST FIRE RITES FESTIVAL
By regular bus:
Take Keihan Bus from "Shijokawaramachi" bus stop or "Gojo-Keihan" bus stop to "Kamikazan
Hananookacho" bus stop (from which it is a 3-minute walk to the entrance of the Festival Site).
Regular buses: 82 ・82C ・83A ・83C ・84 ・84B ・86 ・86A ・86B ・87 ・87B
By taxi:
Please note that between 8:00 am and 5:00 pm, Higashiyama Driveway will be restricted to
one-way northbound traffic.
* From 8:00 am to 5:00 pm (tentative) on the day of the festival, Higashiyama Driveway will be
restricted to one-way northbound traffic between the Higashiyama Joen Entrance and the
vicinity of Kachobashi Minamizume. Thank you for your cooperation.
JR Tokaido Line
Shinkansen
Kyoto Station Hachijo-guchi
-mae shuttle-bus stop
●Agon Shu Kansai Main Office
Keage Station
Shogunzuka
No parking
allowed on the
Higashiyama
Driveway
Shichijo
Station Hokoku Jinja
Shrine
Kamo River
Agon
Shu
Main
Temple
The Hoshi
Matsuri Site
wa
y
Shichijo Ohashi Bridge
Yasaka Jinja
Shrine
Entrance to the
Festival Site
Sanjusangendo
temple
To Nagoya
Higashi
-Oji-dori
Hachijo
Exit
Gojo Ohashi Bridge
Kawabata
-dori
Kyoto
Station
KiyomizuGojo Sta.
Gojo Keihan
bus stop
Yamato-Oji-dori
Karasuma
Exit
Sanjo
Station
Gion-Shijo
Sta.
Keihan Railway
Kyoto Tower
ShijoKawara-machi
bus stop
Gojo
Station
Karasuma Line
Shichijo-dori
Subway
Gojo-dori
Takashimaya
Dept. Store
Kawara-machi
Station
KYOTO MARUI
Higashiyama
Station
HigashiyamaDr
ive
Shijo-dori
Hankyu Railway
Karasuma
Station
Shijo-Kawara
-machi bus stop
Sanjo Keihan
Station
Jingumichi
Shijo Station
Kawara-machi-dori
Horikawa-dori
Sanjo-dori
Heian Jingu Shrine
Kyoto Shiyakusho
-mae Station
Karasuma-dori
Karasuma
-Oike Station
Oike-dori
Subway Tozai Line
Kami-Kazan
Hananooka-cho
bus stop
Shuttle bus terminal
At the Hoshi Matsuri Site, there is no parking lot available.
D a t e : 9：30 a.m. - 3：30 p.m. , February 11th, 2015
Place : Kitakazan-omine, Yamashina-ku, Kyoto
Agon Shu
http://www.agon.org/hoshimatsuri/e/
HOSHI MATSURI : THE PROGRAM
1 ......... The procession of the Yamabushi ( the name given to mountain ascetic
practitioners of esoteric Buddhism )
begins at 9:30 a.m.
2 ......... Entry into the sacred enclosure
3 ......... Shinto ritual
4 ......... Yamabushi question and answer ceremony
Welcome to the Hoshi Matsuri. Agon Shu's Hoshi Matsuri, which literally means
“Star Festival”is a Combined Shinto-Buddhist Fire Rites Festival.
On April 7, 1986, Agon Shu was given the Shinsei-Busshari by the Sri Lankan
government.
The Shinsei-Busshari, the real and sacred relic of the Buddha, is very important
and very precious to Buddhists.
It has been said in the Buddhist sutras (Buddhist scriptures) that you will enjoy
the protective power of the Buddha when Buddhist rites are celebrated in front of
the enshrined relic of the Buddha. Ever since we received the Shinsei-Busshari
we have held the fire rites ceremony in front of the sacred relic.
5 ......... Goshinbo prayer for protection from all evils
6 ......... Axe ceremony
7 ......... Bow and arrow ceremony
8 ......... Sword ceremony
9 ......... Solemn Hoshi Matsuri prayer by Kancho
10 ......... Lighting of the pine torches
11 ......... Igniting of the sacred gomas
12 ......... Gongyo, the chanting of sutras
13 ......... Chanting of the Komyo mantra
Agon Shu's Hoshi Matsuri is formally entitled the Combined Shinto-Buddhist
Fire Rites Festival.
This is because on October 24, 1993, Agon Shu celebrated a Combined ShintoBuddhist Fire Rites Ceremony in Ise city to commemorate the 61st rebuilding of
the Ise Shrine, an important and solemn event that takes place every twenty years.
Since that date Agon Shu has held its Hoshi Matsuri as a combined ceremony.
If the fire rite is held in this combined way it is said that you will enjoy enormous
blessings and benevolence from the Shinto deities and from the Buddha.
This is a special way of holding the fire rite, a way that only Agon Shu can carry
out effectively.
14 ......... Fire suppresion ceremony
15 ......... The Eko prayer concluding the Festival (Around 3:30 p.m.)
The Hoshi Matsuri is conducted by the Most Reverend Seiyu Kiriyama Kancho,
the Founder and President of Agon Shu, who is the Chief Celebrant or "Daidoshi "
of the Hoshi Matsuri.
The Shinto ritual is conducted by Reverends of the Nakayama Shinto Shrine.
Shugen-daiko or percussion is performed by Roetsu Tosha and Agon Shu Shugen
Drum Troupe.
Offering of the Iyasaka Shinju Gagaku, an ancient dance of Imperial Court is
given by Hideaki Higashiura, former Director of the Ise Shrine's Imperial Court
Music Orchestra and Agon Shu Iyasaka Shinju Gagaku Dpt. Troupe.
1
This Agon Shu ceremony is held with two sacred goma-dan, or pyres.
One goma-dan is a“Shinkai dan”for the realization of the prayers,
wishes and hopes of the living.
The other is a“Bukkai dan”for the liberation of the afflicted spirits of the
departed. Agon Shu holds its fire rites with these two goma-dan, or pyres, using
special spiritual techniques and methods in the course of the rites.
We take these rites very seriously and conduct them with deep reverence and care.
We pray earnestly for your happiness throughout the year.
Agon Shu also solemnly inaugurated its Main Temple, Shakazan Daibodai-ji,
on April 28, 1991. You will find this magnificent example of Japanese
architecture close to the area where the fire rites are held.
2
Reception area for gomagi prayer sticks
Rest House
Reception area for Goma Fuda, talisman,
and oracles to improve your fortune
Area for depositing last year’
s Goma Fuda
and talismans
Reception area for blessing requests to
the Sixty Chinese Guardian Deities
Lost and Found
Lost child office
Public telephone
First-Aid Station
Books and magazines
Nursery
Time schedule and respective facilities
for events are subject to change.
Baby Bed
Paging Center
The place to get a stamp mark, a red seal "Shu-in"
EBISU & DAIKOKUTEN
SQUARE
1．Introduction to Agon Shu by iPad
2．Fortunetelling by Agon Buddhist
3．Books written by the Most Reverend
Seiyu Kiriyama Kancho
4．Instruction in The Junteison Shingon
Practice(The Secret of Good Fortune),
and other fascinating services
Rest House
for Staff
PERFORMANCES
THE DAIKOKUTEN
BOOTH
Ebisu & Daikokuten
-jinja-Shrine
To site of Hoshi Matsuri
(Northern path)
Gomagi filled in here
Fire Defense Station
KEKKAI-MAE SQUARE
The Agon Pavilion offers the following:
Police Security Station
To site of Hoshi Matsuri
(Central path)
Lunch boxes and refreshments
Omikuji Kukuriki,
ropes to which people
tie oracles stating the
bad prediction to avoid
taking bad fortune back
home
No Entry
Agon
Pavilion
Tour-Bus
Counter
Bhutan Hall
TEMPLE SQUARE
GAGAKU DANCE PLATFORM
Karamon
Gate
Susanoo
-Jinja-Shrine
Rensei-Dojo
( Training Center )
Restroom
for the
handicapped
Exit
To Shogun̶zuka
3
No Entry
GOMA-DAN
GOMA-DAN
（FOR THE DEPARTED）（FOR THE LIVING）
ALTAR
Gojo Square
Rest House
for Staff
The Shinsei Busshari
(The real and sacred
relic of the Buddha)
GOJO SQUARE
GOMA-DAN
(For the living)
Police
Security
Station
To Route 1
Fire ritual in the
Bhutanese Buddhist style
1 st 11 : 45
2 nd 14 : 00
Yamabushi question
and answer ceremony
1 st 10 : 10
2 nd 11 : 20
3 rd 12 : 10
4 th 12 : 40
5 th 13 : 00
6 th 13 : 40
7 th 14 : 40
GOMA-DAN
(For the departed)
Sacred enclosure
of the Hoshi Matsuri
Shuttle-bus Stop
To Meishin Highway,
Kyoto-higashi
Inviting information!!
Driveway
Liaison Office
Tour-bus Stop
Police Stand
Taxi Stand
Gagaku dances
1st 11：30 ∼ 12：10
2nd 13：00 ∼ 13：40
3rd 14：40 ∼ 15：10
Susanoo-no-Mikoto
(The great Shinto deity)
Place where Gomagi
are received
DAIDOSHI HIMITSUKUJI ;
Chief Celebrant's blessing
1 st 11 : 00
2 nd 12 : 30
3 rd 13 : 30
4 th 14 : 30
5 th 15 : 00
The Lion Seat
To site of Hoshi Matsuri
(Southern path)
Kyoto Daibutsu
Great Statue of
the Buddha
AGON SHU JERUSALEM
PEACE &
FRIENDSHIP SQUARE
BHUTAN
SQUARE
The Sixty Chinese
Guardian Deities
本尊 真正仏舎利尊
Police Security Station
AGON SHU’
S
MAIN TEMPLE
主神 素 戔 嗚 命
ropes to which people
tie oracles stating the
bad prediction
to avoidtaking
bad fortune
back home
Buddhist Belfry
Temple
Gate
Entrance
Viewing Passage
No Entry
Omikuji Kukuriki,
To Sanjo Keage
Restroom
for the
handicapped
Annaisho (Information in Japanese and English)
Guest/Journalist reception
Path to the
North Entrance
GUIDE MAP
In the Agon Pavilion at the Bhutan
Square, Bhutan hall is also set up. In
the Bhutan hall, large tankas as well
as Buddhist statues rarely shown to
the public, both of which were invited
from Kingdom of Bhutan, are
enshrined. Furthermore in the Agon
Pavilion, we have staff having a good
command of English, who will heartily
welcome the visitors. Remember to
drop in at the Agon Pavilion.
1
Route 1
To Higashiyama
Tunnel
4
Welcome to Agon Shu Hoshi Matsuri, Combined ShintoBuddhist Fire Rites Festival! We are very much pleased
to have your company today.
Agon Shu is a Buddhist Association with the ShinseiBusshari (the real and sacred relic of Buddha) enshrined
as the object of reverence and worship based on the Agon
sutras that represent true and original teachings of the
Lord Buddha. At the same time, Agon Shu is closely
linked with gods of Shinto.
"Shu-in", a red seal certifying pilgrimage to the
Combined Shinto-Buddhist Sacred Places will be given
at four sacred places at this site respectively. We hope the
,
"Shu-in" will help to commemorate today s pilgrimage.
We heartily hope those who make a visit and offer
prayers today will be blessed at the Shinto-Buddhist
Sacred Places.
Mt. Hiei
C
D
A-C, 11 minutes
C-E, 12 minutes
B Temple Square
A
Gojo Square
Shuttle-Bus Stop E
BHUTAN SQUARE
Pilgrimage to the Combined Shinto-Buddhist Sacred Places
Lake Biwa
Gingakuji
Mt. Yoshida Temple
Omi Jingu Shrine
Heian Jingu Shrine
Shakazan Daibodai-ji
Agon Shu Kansai Nanzenji
Main Office
Temple
Keage
(Agon Shu Main temple)
Kacho Bashi
The Westin
Miyako Kyoto
Shogunzuka
Chionin Temple
Maruyama Park
Yasaka Jinja
Shrine
Higashiyama
Sancho Park
A
BHUTAN
SQUARE
4
Yamashina Mausoleum
of the Emperor Tenchi
B
C
TEMPLE
SQUARE
EBISU & DAIKOKUTEN
SQUARE
Kyoto Daibutsu:
Great Statue of
the Buddha
AGON SHU - JERUSALEM
PEACE & FRIENDSHIP SQUARE
Ch
igo
Higashiyama-Ku
Kyoto University
Kwasan Observatory
1
Altar
-ike
Higashiyama
Yamashina-Ku
Goma-dan
for the Departed
Goma-dan
for the Living
-ga
Mt. Kiyomizu
Sanjo-dori
KEKKAI - MAE SQUARE
2
3
Tour-bus stop
Kodaiji
Temple
Sacred
Enclosure
D
Driveway
H
-o
ba
hi
wa
as
ig
Ka
r
ri
do
ji-
ri
do
ta-
Seikanji Temple
Gojo-dori (Route 1)
i
or
i-d
ri
ch
i-do
ma
ya
ach
Ki
ram
ve
Ri
wa
Ka
mo
Ka
Kiyomizudera Temple
1
5
Entrance to the
C-D,
EBISU & DAIKOKUTEN
4 minutes Sacred Enclosure
SQUARE
The 42nd
41st Agon
AgonShu
ShuHoshi
HoshiMatsuri
Matsuri
Mt. Daimonji
Gion
Time required to go on foot between main points:
To those who have collected all
the four kinds of "Shu-in"
given upon the pilgrimage to
four sacred places, the charm
is given at any place where you
get a stamp.
The Combined Shinto-Buddhist
Fire Rites Pyres and the Sacred Enclosure
2
Ebisu & Daikokuten Square
3
Shakazan Daibodai-ji
(Agon Shu Main temple)
Gojo Square
Shuttle-Bus Stop
E
Higashiyama
Tunnel
Higashiyama Joen
4
Bhutan Square
6
Pilgrimage to the Combined Shinto-Buddhist Sacred Places
Shakazan Daibodai-ji (Agon Shu Main Temple)
Main temple admission fee
Adults (Senior high school students or older): 300 yen
Elementary and junior high school students: 200 yen
Preschool children: Free
1 The Combined Shinto-Buddhist Fire Rite Pyres and the
Sacred Enclosure and Large Thangka (Thongdol) Gomagi (prayer sticks) received from the people are piled up and burnt on
two sacred wooden pyres (goma-dan): one for the living (principal god:
Susanoo-no-mikoto) for the prayers, requests and desires of the living and
the other for the departed (sacred object: the Shinsei-Busshari, the real and
sacred relic of Buddha) for liberation and salvation of the spirits of the
departed through the special Shinto-Buddhist way to hold the fire rite.
The huge Buddhist painting hung behind the altar is a large mandala called
a “Thongdrol” and it came from the Kingdom of Bhutan. This Buddhist
painting is very precious and has miracle-working power.
2 Ebisu and Daikokuten
Since being enshrined in Agon Shu, these deities Ebisu and Daikokuten
have obtained profound new power in addition to their original power to
provide the money and fortune. We sincerely wish that through the
unparalleled powers of these deities, visitors will be blessed with fortune
and worldly success.
3
Shinsei-Busshari: the real and sacred relic of Buddha
To the Buddhists, the Shinsei-Busshari, the real and sacred relic of
Gautama Buddha, represents the very “Living Buddha,” and is the only
supreme object of reverence and worship in Buddhism. In Agon Shu, based
on the origin of faith in busshari, the Shinsei-Busshari representing
Gautama Buddha is enshrined as the center of faith and worship. In
Esoteric Buddhism, the sacred relic of Buddha with the Holy Spirit
dwelling in is referred to as “Nyoi-hoju” (a fabulous gem capable of
responding to every wish) paying homage to its greatest power of
auspicious omen and miracle.
3 The Sixty Guardian Deities
Sixty guardian deities, the object of deep faith in Taoism, guard all the
people who were born in a sixty-year cycle with each year corresponding to
a particular deity.
3 Monju Bosatsu (Manjushri)
Monju means the genuine wisdom of Buddha.
Monju Bosatsu gives us right wisdom and virtue for successful academic
work.
2 Special Blessing of Hashiri Daikoku
Those who receive the Special Blessing of Hashiri Daikoku (donation of
3000 yen or more) will also receive an ancient Japanese coin that has been
blessed to bring wealth and fortune. (Special Blessings are given in the
EBISU & DAIKOKUTEN Square.)
7
3 Aizen Myo-o (Ragaraja)
Representing the heart of the esoteric Buddhism that the worldly desires
and passion can lead to spiritual purification and Buddhahood, Aizen Myo-o
is the guardian of love. Aizen Myo-o can help you break up unfortunate
relationships and form new happy ones, and can even provide chances to
form desirable human relations.
8
3 Daikoku-ten (Mahakala)
Daikoku-ten is prayed to as the “Daikoku-ten to run round quickly bringing
us prosperity.” For those who desire blessing, it is vital to pray to the
running Daikoku-ten in early morning with all their heart and do their best
to act peacefully with a smile on their face using kind words. It is believed
that when this is executed sincerely, the god will provide the practitioner
with a sense of values to affirm their life, good health and great courage as
well as economic fortune and good luck.
3 Bishamon-ten (Vaisravana)
Bishamon-ten, or Tamon-ten is one of the Four Guardian Kings who guard
the Buddhist law, protects the temple and is pleased to hear Buddhist
sutras. Bishamon-ten is worshiped as the god who guards the nation and
principles and brings happiness and fortune. Bishamon-ten is especially
believed to bless the laity with the divine favor of prosperity and successful
families.
Kyoto Daibutsu (Great Statue of the Buddha)
Kyoto Daibutsu situated at Agon Shu Honzan is 4.8 meters in height and is
the largest image of the Vairocana Buddha in Kyoto.
You can see and worship it from the Temple Square in front of the Main
Temple.
The Agon Shu Daibutsu Sai (Great Buddha Festival) is held on May 5th
every year.
Susano-o Shrine
Susano-o-no-Mikoto, brother of Amaterasu-Omikami, is one of the most
magnificent gods. He is best known for achieving the great deed of
building and ruling the world with his power of storms. Pray to dispel evils
and bring good luck at the Sunano-o Shrine, the shrine of
Susano-o-no-Mikoto, the deity with the divine power to subdue evil and
avert bad luck.
DAIDOSHI HIMITSUKUJI Chief Celebrant's Blessing
3 Performance of Gagaku Dance
Iyasaka Shinju Gagaku is performed by the Agon Shu Iyasaka Shinju
Gagaku Team.
Gagaku is dedicated to display sincere feelings of respect and esteem for
Japanese gods and ancestral worship, which is part of the special manner of
holding the combined Shinto-Buddhism fire rites festival.
The Most Reverend Seiyu Kiriyama Kancho, the Founder and Head of
Agon Shu, is Chief Celebrant at the Hoshi Matsuri and in the course of the
rite he blesses the participants with a sacred combined Shinto-Buddhist
blessing, using a sacred Buddhist ritual implement called Gokosho.
While this blessing is being given, participants are asked to put their hands
together and pray silently together with Kiriyama Kancho.
Yamabushi Q & A ceremony
Voices of Yamabushi sound loudly across the mountain in Q & A ceremony
according to the traditional ritual. The ceremony is held six times.
4 The Bhutan Hall
Bhutan Hall is a sacred place where the fire rituals were performed in
February 1978 to commemorate the founding of the Agon sect and the
opening of its head temple. During this event, a fire-breathing dragon
(Nandanaga) made an appearance as a guardian deity.
The Kingdom of Bhutan is called "Druk Yul" meaning "land of the thunder
dragon." In this sacred area of the Guardian Dragon, paintings and statues
of Shakamuni, Akshobhya, Avalokitesvara and other Buddhist figures who
arrived from the Kingdom of Bhutan are shown to the public.
Agon Shu - Jerusalem Peace & Friendship Square
Stupa and Israeli Lion Statue for Peace in the Middle East (Located in
front of the Rensei Dojo [Training Center])
In 2013, Agon Shu erected a stupa in the Holy City of Jerusalem and held a
ceremony to pray for peace in the Middle East and around the world. The
stupa in front of the Training Center and the stupa in Jerusalem constitute a
pair. Please visit this stupa and the peace-symbol Lion Statue that was
given by Israel, and pray for world peace.
9
10
Hoshi Matsuri Goma Fuda
(with Honmyojo talisman attached) 3,000 yen
Agon Shu refers to the Fire Rites Festival held on February 11th as the “ Agon
Hoshi Matsuri ” because the fire rites are conducted in the special manner of
esoteric Buddhism, as a means of transforming destiny.
It is believed that praying to the individual star of destiny in this special manner
and praying for mubyo sokusai (being healthy free from diseases) and kaun ryusei
(prosperity of family) will improve one’s destiny.
The Goma Fuda talisman is available only at the Hoshi Matsuri.
We recommend you enshrine the Goma Fuda at home and carry a Honmyojo
talisman, which comes with the Goma Fuda, to make this year prosperous,
avoiding evil and inviting good luck.
How to Write Your Gomagi / Prayer Stick
Please refer to the below and get some idea on how to write your wish or prayer on the gomagi
For Your Departed Ones (Bukkai Pyre)
This particular Gomagi is designed for liberation from karma for departed ones, and liberation from
spiritual interference. You write your prayer for your ancestors and departed ones.
The following talismans are only available at the Hoshi Matsuri
Festival site.
Junteison Kenzoku Two Dragon Deities Hoshi Fuda
for “Unki Zokyo and Shogan Jyoju”
(improvement of destiny and granting of wishes) 3,000 yen
Name of departed one
Your Name
For Your Wish (ShinKai Pyre)
Agon shu’s Hoshi Matsuri
Ebisu-Daikokuten-Shohuku Talisman
This Gomagi is designed for your wish. You can also write a wish for people such as your family,
friends, colleagues, clients, and so on.
Prayer fee: ¥ 3,000
This lucky talisman invites good fortune and economic success.
It is shaped like a kumade, a rake for scooping up such fortunes.
For good luck, economic fortune and prosperous business.
※ Please purchase as soon as possible while supplies last.
KIGAN GOMAGI :
PRAYER STICKS FOR BLESSINGS AND GOOD FORTUNE
( 100 yen, 1,000 yen, 3,000 yen, 5,000 yen, 10,000 yen each )
Gomagi are thin strips of wood, generally known as prayer sticks, on which prayers, requests and
desires for the living are written, as well as prayers for the liberation and consolation of the
afflicted spirits of the departed.
These Gomagi are reverently consigned to the sacred fires of the gomas in the course of the fire
rites. Agon Shu’
s Fire Rites Festival is renowned for the way in which supplicants’
prayers are
answered and their wishes realized.
There are also“Tokubetsu Kigan Ogomagi ”(Special Prayer Sticks for Blessings and Good
Fortune), each one of which is blessed personally by the Most Reverend Kiriyama Kancho.
11
Your Wish
Your Name
Gomagi are narrow strips of wood, generally known as“prayer sticks”, on which personal wishes
and prayer intentions are filled in.
These are put into the sacred gomas, or pyres, which are of central importance in the fire rites. The
wood used for these Gomagi comes from two sources. The first source is timber from Indonesia that
is regularly cut down to make way for new growth as part of government controlled afforestation
projects. A certificate issued by the Indonesian government testifies that the wood used at the Hoshi
Matsuri has been made available in accordance with Indonesian laws for the protection of natural
resources. The second source is waste timber from within Japan. Here too, careful account is taken of
laws for the protection of natural resources and the environment.
12
Secret of hoe (ritual costume) and hogu (objects used in rituals)
of Yamabushi (mountain ascetics of esoteric Buddhism)
Ultimate training, mountain-religion mandala (depiction of
spiritual universe and deities) is embodied here.
Suzukake
One cannot imagine the fire rites without Yamabushi, who play an essential
role in the event. However, what is the meaning behind the Yamabushi
costume? The Yamabushi costume is different from monks' attire, samurai's
or even general kimono. Yamabushi are essentially lay ascetics devoted to
mental and physical self-discipline in the mountains who contemplate the
mountains as both the Kongo-kai (Diamond Realm) and Taizo-kai (Womb
Realm) Mandalas, in the aim to become one with Fudo Myo-o
(Acalanatha), a deity which embodies those mandalas. Their practice
mainly consists of practical ascetic training and meditation, and they
reportedly memorize the doctrines by connecting them to Yamabushi's
costumes and objects used in rituals. In the Yamabushi Questions and
Answers ritual, their knowledge of such doctrines is tested. Yamabushi
training and meditation to attain enlightenment and wisdom is sought
“for-the-benefit-of-oneself-and-others”, thus not limited to training in the
mountains but also relevant to our daily lives.
Yui-gesa (resembles a surplice with pompoms)
Becoming Fudo Myo-o (Acalanatha) to govern Kyukai (the nine worlds)
Yui-gesa is a special Kesa (surplice) dedicated by Fudo Myo-o to save all
people in every world.
From the time of Indian Buddhism, monks have been wearing Kujo-gesa,
the highest-ranked formal costume worn on formal occasions such as
reception at a palace and religious solicitation. Yui-gesa is formed by
folding this Kujo-gesa and tying it with a horizontal string. When today’s
Yui-gesa is untied, it cannot be used as Kujo-gesa. In the old days, however,
if the knot of a Yui-gesa was untied, it could actually be used as a
Kujo-gesa and the horizontal string as a Tasuki (a kind of sash).
Since Kujo-gesa is the formal costume for eligible monks, it was
exceptional for the lay Yamabushi to wear Yui-gesa. Lay Buddhists
including Agon Shu Buddhists wear Wa-gesa (neck-surplice) when reciting
sutras and for daily practices. It is said that Wa-gesa is modeled after
Yui-gesa.
In mountain-religion asceticism, kujo of Kujo-gesa represents nine worlds,
i.e., Hell, Hunger, Animality, Paranoid Jealousy, Humanity, Heaven,
Learning, Realization, and Bodhisattvahood. As Yamabushi belong to the
World of Buddha, when they wear such Kujo-gesa they manifest ten worlds
in themselves. Yamabushi embody Fudo Myo-o, and thus serve to govern
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and save all the people in the entire nine worlds. That is the sacred vow of
Fudo Myo-o and Yamabushi. Yui-gesa is also referred to as Fudo-gesa.
Yui-gesa worn by Agon Shu Yamabushi has four Bonten-busa (pompoms)
in front and two in the rear, for a total of six. Originally, there were two
kinds of Bonten-busa, black and white. Sendatsu (leaders) wore white ones
and Sinkyaku (newcomers), training in the mountains for the first time,
wore black ones. Six white Bonten-busa (pompoms) symbolize
Rokuharamitsu (six methods of perfection) and six black ones represent
Rokudo (six lower worlds), implying that leaders having already acquired
knowledge of Rokuharamitsu (six methods of perfection) will guide
newcomers who remain plagued within the six lower worlds in the
Buddhist faith. Today, there are neither black nor white Bonten-busa
(pompoms). Instead, green, orange, purple, and scarlet ones are attached to
indicate the ranks of Yamabushi, respectively.
Tokin (resembles a small crown)
Crown of wisdom in color of unenlightenment
Tokin represents the golden five-precept crown worn by Dainichi-Nyorai.
Tokin is round in shape and has12 pleats representing 12-cause-and-effects.
Its black color indicates unenlightenment, that is people’s inherent spiritual
hindrance of ignoring the truth. The twelve pleats are separated in the
middle: the six pleats on the left represent the transmigration of people’s
souls in anguish in the six lower worlds; and the six pleats on the right
symbolize when people interrupt transmigration and attain nirvana. Both
anguish and liberation are represented by the Tokin.
The five-precept crown represents the five precepts of Buddha. So, it is not
illogical at all that Yamabushi wear such Tokin since they have acquired the
wisdom of Buddha and aim at identifying themselves with Fudo Myo-o,
who is the incarnation of Dainichi-Nyorai. However, it is strange that the
Tokin, which should symbolize the five-precept crown, is the color of
unenlightenment (black) and represents twelve-cause-and-effects which
serve as the formula for generating anguish and transmigration of souls of
the departed in the six lower worlds.
The reason why the Tokin represents both wisdom and unenlightenment,
and both salvation and transmigration, is to represent the principle in
esoteric Buddhism and mountain-religion asceticism that“spiritual
hindrances themselves may lead to enlightenment”and the doctrine that
spiritual darkness and enlightenment are essentially the same since people
wish to attain enlightenment because they suffer anguish due to spiritual
darkness and hindrances.
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Suzukake (resembles a vest or kimono)
Representing an ascetic frame of mind for wisdom and Buddha-nature
Suzukake is the costume of Yamabushi. It did not originate from monks'
clothing but rather from everyday clothing worn by lay followers or
samurai during the Kamakura Period.
Suzukake consists of a coat made of nine pieces of cloth and Hakama (a
trouser skirt) made of eight pieces of cloth. The nine pieces of cloth for the
coat represent the Nine Worlds of the Diamond Realm Mandala, while the
eight pieces of trouser skirt represent the Central Eight Petal Court of the
Womb Realm Mandala. Wearing Suzukake symbolizes the practice of
asceticism by wearing both the Diamond Realm and Womb Realm
Mandalas. The trouser skirt has three pleats in the rear and six in the front.
This represents the practice of Rokuharamitsu (six methods of perfection)
consisting of carrying three evils, i.e., Hell, Hunger, and Animality, on
one's back.
The laymen's costume has come to represent both the Diamond Realm and
Womb Realm Mandalas because of the philosophy of mountain-religion
asceticism that laymen and monks are equal in aiming at spiritual liberation
and salvation, and that laymen can attain Buddhahood while still alive
without becoming monks.
Suzukake is named after suzu (bells) called Goko-rei (five-pronged bells),
which were attached to clothing in ancient times. Goko-rei is a religious
accessory indispensable for practice and was attached as a symbol of
Dainichi-Nyorai’s wisdom and the Buddha-nature people have in their
minds. Such a concept has not lost its meaning and the costume is still
Goko-rei
(five-pronged bells) called Suzukake.
Irataka-Nenju (polygonal Buddhist rosary)
“Spiritual hindrances themselves may lead to enlightenment”means that
spiritual hindrances may serve as a source of enlightenment. However, it
does not mean that spiritual hindrances can be transformed into
enlightenment by doing nothing. In contemplation of annihilating spiritual
hindrances, Yamabushi rub together Irataka-Nenju and pray for the
appearance of inherent perfect truth and wisdom in order to transform
spiritual hindrances into wisdom of enlightenment. Japanese Buddhists’
rubbing together of Nenju may have come from mountain-religion
asceticism.
Hisshiki (used as a seating rug)
Riding a lion and annihilating spiritual hindrances
Many people may wonder why Yamabushi who follow the Buddhist
doctrine use Hisshiki (seating rug) made of fur. However, this may be
explained by the fact that the Hisshiki symbolizes a lion. As a matter of
fact, Hisshiki was made of remains of fur clothes in ancient ascetics. In
mountain-religion asceticism, sitting on the Hisshiki represents riding a
lion. Like the Hora (Conch shell), the lion symbolizes both“Nyorai”and
the“king of spiritual hindrances”, with two interpretations for“riding a
lion”, respectively.
First, when regarding the lion as“Nyorai”, riding a lion may be considered
as a“path to become Buddha”, which means becoming one with
“Nyorai ”to annihilate spiritual hindrances and pursue Buddhism.
Second, when considering the lion as the“king of spiritual hindrances”
,
Yamabushi identify themselves with Fudo-myo-o and seat themselves on
the“king of spiritual hindrances”to subdue karma. This represents the
principle that“spiritual hindrances themselves may lead to enlightenment”,
meaning that spiritual hindrances may be a source of enlightenment.
Rubbing sword-shaped beads to annihilate spiritual hindrances
Unlike ordinary Nenju (rosary), the shape of Irataka-Nenju beads is
circular from the front but polygonal from the side, like abacus beads. This
shape represents the sword of wisdom. This is the origin of the name
Irataka (polygonal).
The meaning of Nenju is divided into“nen”and“ju”.“Nen”refers to the
inherent wisdom of enlightenment and the successive occurrence of
spiritual hindrances when in thought.“Ju”refers to beads which are
circular, thus symbolizing perfect truth.
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Kongo- zue (Diamond Stick)
Kongo-zue is an incarnation of Tokko.
There are three kinds of sticks used by Yamabushi: Tanboku, carry-club for
newcomers; Kongo-zue for Doshu (those who have already practiced
mountain asceticism three times and have been practicing Rokuharamitsu
(six methods of perfection)); and Hijo for Sendatsu (leaders). Agon Shu
Yamabushi basically use Kongo-zue.
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① Tanboku, walking stick for newcomers
During mountain-religion ascetic training, newcomers draw three pails
of aka (holy water) every day: one for Nyorai; one for the leaders; and
one for water necessary in ascetic training. The sticks used to carry such
pails of pure water are called“Tanboku”(carry-club).
Aka is holy water, and in Japanese Aka has another meaning,“dirt”.
Newcomers stained with aka (dirt) of spiritual hindrances are purified
with aka of holy water.
② Kongo-zue (Diamond Stick), walking stick for the Doshu
Doshu are regarded as Kongo-Satta (Diamond Being), thus they use
Kongo-zue (Diamond Stick), which are considered an incarnation of
Tokko (Kongo-sho or diamond pounder). Doshu carry Kongo-zue
(Diamond stick) in the aim of defeating a bundle of spiritual hindrances.
③ Hijo, walking stick for leaders
Hijo, a cylindrical walking stick, represents the perfection behind
wisdom of self-interest and altruism. Hijo symbolizes flames of
wisdom, which burn spiritual hindrances of those who carry Hijo and
others.
Kyahan (Mountain gaiters)
Pursuing two principles, seeking truth and salvation of general people:
Today’s Kyahan are white and there is only one kind. In olden times,
however, there were two kinds of Kyahan:“Tsutsu-Kyahan”(rolled gaiters)
shown on top, and“Kenzaki-Kyahan”(gaiters with a pointed lower end like
the end of a sword) shown on the bottom, both of which were in black and
different from current ones. Tsutsu-Kyahan, mountain gaiters in the Womb
Realm, represented ascetic training pursuing the path from being a normal
person to Buddha, and Kenzaki-Kyahan, the mountain gaiters in the
Diamond Realm, represented Yamabushi identifying themselves with
Buddha who gave salvation to normal people.
The black color of Tsutsu-Kyahan symbolized elements composing the
world, i.e. the earth-element, water-element, fire-element, wind-element,
and air-element, to represent that Yamabushi are unified with winds soaring
through the air. On the contrary, the black color of Kenzaki-Kyahan,
symbolized unenlightenment, in that they tear up black unenlightenment
with the pointed lower ends like swords to transform spiritual hindrances
into wisdom.
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Kaino-o and Hikimawashi
The combination of two ropes creates a 37 son
(37 Buddhas and Bodhisattvas).
These ropes are similar and often confusing, but the one worn on the right
side (right) is Kaino-o and the other one on the left side is Hikimawashi
(left). Originally, Kaino-o was tied to the Conch shell. Since the Conch
shell symbolizes wisdom and physical body, and Kaino-o symbolizes
Buddhist breathing and spirit, tying Kaino-o to the Conch shell symbolizes
that the physical body and spirit are the same, while wisdom and breathing
are contrary but related. The concept that breathing and acquiring wisdom
are inseparable is common to ascetic practice of“Methods of Buddha”
taught by Kiriyama Kancho.
In respect to the relation between Kaino-o and Hikimawashi, Kaino-o
represents wisdom in the Diamond Realm, while Hikimawashi represents
noumenon in the Womb Realm. When both of them are worn, wisdom and
noumenon will be unified.
The total length of both ropes is 37 shaku in Japanese units (about 11.2 m
or 36.8 feet), representing 37 son in the Diamond Realm. This also
symbolizes the seven systems and 37 curricula for attaining enlightenment
taught by Buddha, as lectured by Kiriyama Kancho. Wearing a set of two
ropes on both sides represents unification of noumenon (Hikimawashi) and
wisdom (Kaino-o), leading to the appearance of 37 son in the Diamond
Realm, which govern wisdom. Accordingly, Yamabushi who are full of
wisdom and noumenon will attain Buddhahood while still alive. At such a
time, Kaino-o and Hikimawashi worn around the waist are regarded as an
umbilical cord connecting Yamabushi to the world of Buddha.
In actual mountain-religion ascetics, Kaino-o and Hikimawashi are used as
climbing ropes. In this case they are regarded as a lifeline (umbilical cord)
connecting them to mountains, which are the manifests of both the
Diamond Realm Mandala and the Womb Realm Mandala.
(Excerpt from Dharma Cakra No.135)
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