Near the end of Kencho-ji temple's garden, over a hill stands the Hansobo, the
temple's large tutelary Shinto shrine.
The enshrined spirit is the Hansobo Daigongen. The gongen was originally the
tutelary spirit (chinju) of Hoko-ji in Shizuoka and was brought here in
1890 by Aozora Kando.
The statues on the stairs leading to the shrine represent Tengu, entities
similar to goblins which accompany the gongen.
Some of the creatures have wings and a beak: they are a type of tengu called
Crow Tengu (Karasu-tengu) because of the way they look.
The stones in the garden are full of names: they are those of the faithful who
donated to the temple, and which belong to over 100 different religious
organizations.
This area used to be the temple's Inner Sanctuary, which still stands among
the trees at the very top of the hill and which can be reached going up the
steep stairs that begin on the right of the shrine, in front of the Jizo-do.
Next to the sanctuary there's an observation deck from which, on clear days,
are visible Kamakura, Yuigahama and Mount Fuji
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Starting the climb towards Hansobo Shrine.
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The path goes behind Mind Character Pond (Shin-ji Ike).
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Bodhidharma Statue.
Bodhidharma was a semi-legendary Buddhist monk who lived during the 5th
or 6th century CE.
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He is traditionally credited as the transmitter of Chan Buddhism to
China, and is regarded as its first Chinese patriarch.
- He is known as Damo in China and as Daruma in Japan.
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Bodhidharma's image became the inspiration for Japanese Daruma dolls,
which originated in Meiwa-era Takasaki as good luck charms.
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See more at
Bodhidharma - Wikipedia.
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Guardian lion-dogs.
Komainu, often called lion-dogs in English, are statue pairs of
lion-like creatures either guarding the entrance or the honden, or inner
shrine of many Japanese Shinto shrines or kept inside the inner shrine
itself, where they are not visible to the public. The first type, born
during the Edo period, is called
sandō komainu (lit. 'entrance-road Komainu'), the second and much
older type jinnai komainu (lit. 'komainu inside the shrine').
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Meant to ward off evil spirits, modern komainu statues usually are
almost identical, but one has the mouth open, the other closed
(however, exceptions exist, where both komainu have their mouth either
open or closed). The two forms are called a-gyō (lit. '"a"
shape') and un-gyō (lit. '"un" shape') or referred to
collectively as a-un.
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Stone lantern (Toro).
Stone lanterns (Chinese: denglong; Japanese: toro, meaning
'light basket', 'light tower') are a type of traditional East Asian
lantern made of stone, wood, or metal.
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Originating in China, stone lanterns spread to Japan, Korea and
Vietnam, though they are most commonly found in both China – extant in
Buddhist temples and traditional Chinese gardens – and Japan.
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In Japan, toro were originally used only in Buddhist temples,
where they lined and illuminated paths. Lit lanterns were then
considered an offering to Buddha.
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Their use in Shinto shrines and also private homes started during the
Heian period (794–1185).
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See more at
Stone lantern - Wikipedia.
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Hansobo Enshrined in Red Ink.
For a special reminder of this temple, purchase a Red stamp book
(Shuin-cho) and commemorate your visit with a Red ink stamp (Gosyuin).
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The Red ink stamp (Gosyuin) consists of the temple name and date, hand
drawn and over-laid with stamps.
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The Red stamp book (Shuin-cho) is more than a souvenir; it is a
collection of great significance and beauty.
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Pilgrims documenting their visit to a temple or shrine originally
sought Red ink stamp (Gosyuin). Today, it is a unique souvenir enjoyed
by many, be it the devout Buddhist or tourist with a respect for the
traditional.
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See more at
Shuin - Wikipedia.
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Stairs and more stairs to climb.
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We finally saw Hansobo Shrine.
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The first Tengu appear.
Tengu (lit. 'Heavenly Sentinel') are a type of legendary creature found
in Shinto belief. They are considered a type of supernatural beings
(yokai) or Shinto kami (gods or spirits).
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The Tengu were originally thought to take the forms of birds of prey
and a monkey deity, and they were traditionally depicted with human,
monkey, and avian characteristics.
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Buddhism long held that the Tengu were disruptive demons and
harbingers of war. Their image gradually softened, however, into one
of protective, if still dangerous, spirits of the mountains and
forests.
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Tengu are associated with the ascetic practice of Shugendo, and they
are usually depicted in the garb of its followers, the yamabushi.
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See more at
Tengu - Wikipedia.
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A Tengu salutes us as a sign of friendship.
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More Tengu appear on the slope.
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Purification Trough (Chozuya).
The Chinese dragon, also known as the loong, long or lung, is a
legendary creature in Chinese mythology, Chinese folklore, and Chinese
culture at large.
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Chinese dragons have many animal-like forms such as turtles and fish,
but are most commonly depicted as snake-like with four legs.
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They traditionally symbolize potent and auspicious powers,
particularly control over water.
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The dragon is also a symbol of power, strength, and good luck for
people who are worthy of it in East Asian culture.
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In Chinese culture, excellent and outstanding people are compared to a
dragon, while incapable people with no achievements are compared to
other, disesteemed creatures, such as a worm.
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The impression of dragons in a large number of Asian countries has
been influenced by Chinese culture, such as in Korea, Vietnam, and
Japan.
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See more at
Chinese dragon - Wikipedia.
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Tengu and Martial arts.
During the 14th century, the tengu began to trouble the world outside of
the Buddhist clergy, and like their ominous ancestors the
tiangou, the tengu became creatures associated with war. Legends
eventually ascribed to them great knowledge in the art of skilled
combat.
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This reputation seems to have its origins in a legend surrounding the
famous warrior Minamoto no Yoshitsune. When Yoshitsune was a young boy
going by the name of Ushiwaka-maru, his father, Yoshitomo, was
assassinated by the Taira clan. Taira no Kiyomori, head of the Taira,
allowed the child to survive on the grounds that he be exiled to the
temple on Mount Kurama and become a monk. But one day in the
Sojo-ga-dani Valley, Ushiwaka encountered the mountain's tengu,
Sojobo. This spirit taught the boy the art of swordsmanship so that he
might bring vengeance on the Taira.
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Tengu in the garb of the yamabushi.
Yamabushi usually wear and bring the following clothes and items with
them:
- Yuigesa, a harness or sash adorned with pom-poms.
- Kyahan, sandals made from straw.
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Tokin which is a small hat-like adornment worn at the front of the
head.
- Shakujo, a metal rod, held in their hands.
- Oi, backpack.
- Horagai, a conch shell, which they blow like a horn.
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See more at
Yamabushi - Wikipedia.
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Another Tengu appears from under the trees.
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A Tengu shows us his metal rod (Shakujo).
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Tengu with Vajra Sword.
This Tengu is depicted as a male bodhisattva wielding a flaming sword in
his right hand, representing the realization of transcendent wisdom
which cuts down ignorance and duality.
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The sword the Tengu wields may or may not be flaming and is sometimes
described generically as a "jeweled sword" (hoken) or "vajra
sword" (kongo-ken), which is descriptive of the fact that the
sword's pommel is in the shape of the talon-like vajra
(kongo-sho). It may also be referred to as a "three-pronged
vajra sword" (sanko-ken).
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Tengu with magical feather fan.
Tengu are commonly depicted holding a magical feather fan
(hauchiwa).
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According to legend, tengu taught Minamoto no Yoshitune to fight with
the "war-fan" and "the sword".
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In folk tales, these fans sometimes can grow or shrink a person's
nose, but usually, they have attributed the power to stir up great
winds.
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Various other strange accessories may be associated with tengu, such
as a type of tall, one-toothed geta sandal often called tengu-geta.
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Hansobo Shrine.
Hansobo Shrine is Kencho-ji temple's large tutelary Shinto shrine.
- The enshrined spirit is the Hansobo Daigongen.
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The gongen was originally the tutelary spirit (chinju) of
Hoko-ji in Shizuoka and was brought here in 1890 by Aozora Kando.
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Ema hall (Ema-do).
In some early Shinto and folk traditions of Japan, horses were seen as
carrying messages from the kami, and were usually used to transmit
requests during droughts or famines. Horses were extremely expensive,
and figures made of clay or wood have been found dating to the Nara
period. The earliest text record of a substitution is from the Honcho
Bunsui from 1013, in which an offering of three paper horses is made at
the Kitano Tenjin shrine. During the Kamakura period, the practice
entered into Buddhist practice, as evidenced in painted scrolls of ema
at Buddhist temples.
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Ema are left hanging up at the shrine, where the kami (spirits or
gods) are believed to receive them.
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Once inscribed with a wish, ema are hung at the shrine until they are
ritually burned at special events, symbolic of the liberation of the
wish from the writer.
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As a ritual, the ema is a means to communicate wishes to both priests
and the kami. The public nature of the ema, which are displayed at
shrines before their ritual burning, also serves a social function for
communicating to the community that an individual has made the wish.
Burning the wishes helps to "symbolically liberate" the spirit of the
wish into the world. In some cases, however, wishes are taken from the
shrine to be hung at home, though still ritually burned in special
ceremonies.
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See more at
Ema (Shinto) - Wikipedia.
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Kencho-ji Temple seen from Hansobo Shrine.
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See also
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