Views of Japan

Views of Japan you won't find in guide books!

Hachiõji castle, Hachiõji, Tõkyõ, the “haunted” castle ruins.

Built in the late 1570’s by the feudal warlord Hõjõ Ujiteru of the powerful Hõjõ clan, Hachiōji castle was a great sprawling castle built across an entire mountaintop. Taking advantage of the steep terrain and the mountain’s several deep ravines, the castle grounds originally encompassed over 500 hectares of land spreading 2 kilometres east to west and 1km north to south. Stone barricades were built in strategic positions to stall would be attackers or spies, and several wooden towers were placed atop high points to warn of oncoming forces. Hachiōji castle was one of the biggest defensive structures ever built during Japan’s late feudal period. The 460 metre high mountain on which the castle was built is Mount Fukasawa but it is alternatively called Shiroyama which means “castle mountain.” 

Hachiōji castle was a shijõ, a satellite castle, which was a part of the huge Hõjõ clan network of castles spread across the Kantõ plains. From their honjõ (main castle) of Odawara, the Hõjõ ruled what was then the Sagami province. From Hachiōji castle, Hõjõ Ujiteru ruled the western Kantõ area all the way from the southern end of Musashi province (present-day Saitama prefecture) to present day Yokohama. 

When Toyotomi Hideyoshi laid siege to Odawara castle in 1590, Hõjõ Ujiteru, Hõjõ Ujimasa and Hõjõ Ujinao headed off to Odawara leaving Hachiõji castle nearly defenceless with around 1,300 samurai. Hideyoshi had anticipated this and had sent forces under the command of the warlords Maeda Toshiie and Uesugi Kagekatsu to Hachiōji castle via the mountain trails that led to the north of the castle town. Hachiõji castle came under attack from 50,000 of Hideyoshi’s forces on June 23rd 1590 and fell in just 5 and a half hours. 

Toyotomi Hideyoshi soon defeated the Hõjõ at Odawara castle leading to his unification of Japan. Toyotomi Hideyoshi fearing Hõjõ Ujiteru for his military prowess, demanded that both Ujiteru and his older brother Ujimasa commit seppuku (ritual suicide) as a condition of a peace treaty. On July 5, 1590 the two brothers each bathed, dressed in white, and composed their death poems. They committed seppuku at Odawara castle with their brother Hõjõ Ujinori as their kaishakunin (the attendant to behead them). It is recorded that when it was seen that Hõjõ Ujinori was about to join them in suicide (junshi) upon seeing that Hõjõ Ujinori was “brave and stalwart, showing no sign of fear or remorse,” he was stopped by the general Ii Naomasa who grabbed his hand and removed his short sword. 

Hideyoshi commanded that Hachiõji castle be destroyed and began spreading rumours that it was haunted by the ghosts of the slain women and children as he worried that the castle could be used against him. For centuries afterwards, the entire mountain area remained abandoned because it was believed to be haunted by the ghosts of the slain women and children. Scrolls depicting the fall of Hachiōji castle recount how villagers in the area could hear the sound of galloping horses, gunshots and screaming echoing throughout the mountain’s forests long after the battle had ended. Even today, on June 23rd each year, households in the nearby Motohachiõji district continue to practice the grim observance of preparing blood-coloured azukimeshi (red beans cooked with rice) to remember the slain defenders of Hachiõji castle. 

Over the last 420 odd years the castle was eventually reclaimed by nature and although the area was designated a historical landmark in 1951, it wasn’t until the 1980’s during a series of excavations that the true cultural value of the ruins were realised. Excavations on the site of the castle’s palace revealed a treasure trove of priceless earthenware from Korea, China and even a Venetian glassware jug from Murano Italy - something very unique in 16th century Japan, having been found in only three other locations in the country.

Excavations soon uncovered the remains of huge stone walls, as well as an eight-metre-wide road that led to a stone stairway below the castle’s main gate, the remains of which can be seen today. There are a few small places where the remains of stone walls around the very top of the mountain can be seen, but little remains and much is still inaccessible.

Spears, swords, pieces of armour, arrows, tools, and hundreds of pieces of broken lacquerware have been found on the mountain. In 1993 a pit filled with the remains of banquets shed some light on the types of dishes that were served in the castle palace. Numerous wild boar, dog, deer, and pheasant bones were found together with shards of clay pottery and fine china plates - some of which were dated and signed. 

Not far from the castle site are the graves of Hõjõ Ujiteru along with the graves of the other Hõjõ family members who lived at Hachiōji castle. The ancient castle roads built alongside the Shiroyama River which led to the castle, and the castle’s wonderfully reconstructed hikibashi bridge, which leads to the stone foundations of the castle itself are  historical treasures. Today 159 hectares of the vast site are designated as an important historical site.

Next to the castles goshuden palace area there is a waterfall which is the source of many of the tales of ghosts in the area. It is claimed that when the castle fell, the women and children of the Hõjõ family committed suicide at this little waterfall. It is recounted in documents after the battle that for three days and nights the river water was stained red with their blood. For this reason Hachiōji castle is well known as one of the most famous haunted sites in Tõkyõ.

A zen funeral. Following is typical of a Zen funeral. Any person claiming to be a Zen monk will be familiar with these rites and know the correct sutras, recitations, and rituals to be performed. Usually the only time a Japanese visits a Buddhist temple is to attend a funeral, sight seeing or during the new years celebrations.  Funerals are the central component of Buddhism in Japan. Buddhism in Japan exists solely to console the dead and provide a safe trip to the afterlife or a proper rebirth.  When a Zen monk is notified of the death of a parishioner, he goes to the home of the deceased to perform the rinju fugin - the series of sutras for the deceased. These are commonly called makura agyõ which means literally “pillow chanting.” The officiating monk chants the Yuikyõgyõ (last teaching sutra) and shariraimon (Buddha’s relics sutra). These outline the nirvana or death of the Buddha.  After this the officiating monk will then state: “I have offered incense, flowers, lanterns, candles, water and rice and have completed the chanting of the necessary sutras handed down by the Buddha. I dedicate the merit accumulated from this chanting to the newly released spirit of the deceased. We who are gathered here pray that the karmic combination of the four elements fades away and that this achieved merit will adorn the spirit of the deceased and bring retributive justice to the soul of the deceased.” On the night prior to the funeral there is a night long vigil usually held at the house of the deceased when the relatives, co-workers and friends come together to reflect on the life of the deceased. Night long sutra chanting takes place affiliated by the monk.  On the day of the funeral, the dead person is ordained as a Buddhist monk (teihatsu) and the monk performing the rituals will shave the head of the dead body saying, “Right through the round of rebirth in the three realms, the bonds of love cannot be severed. To cast off human obligations and to enter into the unconditioned is the faithful repayment of blessings.” This signifies that the dead person has cut all ties from his/her family and become a Buddhist monk. The officiating monk then shaves the head of the dead body after first purifying it with holy incense and says while doing so, “Shaving off the hair we pray that all living things should forever be free from mental afflictions and attain nirvana (death and freedom from cyclic rebirth).” The dead person then takes the three precepts of Buddhism! The monk performing the rituals sounds wooden clappers three times and says, “Oh that you have returned to the source, if you wish to take the three precepts, you must first repent your sins. There is this repentance verse that must be repeated after me: I now completely repent all the evil deeds of my past arising from ignorance, anger, greed, and delusion and manifested through my actions through body, speech, and mind. Having repented for the three spheres of karma you have received purification. Now you will take refuge in the there jewels: Buddha, dharma, and sangha. The three jewels each have their own merit but are of one essence. Manifested by the Buddha and maintained by man. When you take refuge, all merit will be realised.” The monk then sprinkles holy water in three directions, in front of the mortuary tablet of the dead and to the right (the Buddha side) and the left (the side of humans). He claps the wooden clappers loudly and chants, “Hail refuge in Buddha, hail refuge in dharma, hail refuge in sangha. I take refuge in the honoured and highest Buddha, I take refuge in the honoured and stainless dharma, I take refuge in the honoured and harmonious sangha. I have taken refuge in the Buddha, I have taken refuge in the dharma, I have taken refuge in the sangha.” The precepts have now been taken and the dead body is now a Buddhist monk!  The monk continues, “From now on the true and perfect awakening of the Buddha shall be the great teacher to …………… who has recently returned to the source. He/she must not take refuge in other paths, for we hail great pity, great compassion, and great mercy. Next our new monk ……………will receive the three sets of sanju jõkai (pure precepts). First are the precepts of restraint, second of adopting good qualities, third the precepts of benefitting all living beings. Next, our new monk …………. will receive the juju kinkai (the ten major precepts of restraint). First is the precept not to kill, second is the precept not to steal, third is the precept not to engage in sex, fourth is the precept not to use false speech, fifth is the precept not to partake of alcohol, sixth is the precept not to point out the faults of others, seventh is the precept not to praise oneself over others, eighth is the precept not to be stingy with material things, ninth is the precept not to become angered, and tenth is the precept not to slander the teachings or disparage the three jewels. These refuges and precepts are holy teachings maintained by the prior buddhas and handed down by our patriarchs. I now give them to you. Beginning with your body and until you attain the body of a buddha you must uphold these things.” The monk then gives the newly ordained dead monk a lineage certificate outlining all the past patriarchs of Zen from the Buddha down to the current head of the temple. He blesses the certificate with incense and says, “This is the holy lineage of the great bodhisattva precepts correctly transmitted unchanged and unadulterated by the buddhas and patriarchs. Buddha after buddha, patriarch after patriarch, all have inherited it and it has come to me as one in the line of the Great Buddha. I now give it to you new monk ………………. who has recently returned to the source. You should reverently protect it.” The monk places it before the dead body so that the spirit may see it and says, “When living beings receive precepts they enter the rank of the buddhas. When one’s rank is the same as the greatly awakened, one is definitely the child of the Holy Buddha. Hail great pity, great compassion, and great mercy.” The ordination of the dead body is now complete and so the body can be given a funeral in accordance with that of a Buddhist monk. This funeral rite originated in China and has been handed down practically unchanged since Zen was introduced from China.  The funeral itself is very long and involved and quite often assistant monks will be asked to help out. There is more dedicating of merit, lots more chanting (nyukan fugin) or sutras for putting the body in the casket. Then the officiating monk chants in front of the casket the kanzen nenju, “Aware that birth and death give way to each other, like lightening flashes in the sky, they pass like waves on the sea. Today that is the case with …………… who has recently returned to the source. His/her karmic conditions are exhausted and lifespan expired. Understanding the impermanence of all things, ……………… will take nirvana without constraint. I request that the assembly here today recite the holy names of the sacred beings that they may furnish the path of awakening.” Everyone present then recites the names of the ten Buddhas. The officiating monk continues, “Having recited sutras and recitations, we dedicate the merit we have accumulated to ………………..who has returned to the source. We pray that his/her spirit will cross over to the Pure Land, that his/her karmic afflictions will fade and be gone, that the holy lotus of the dharma will blossom, and the Great Buddha will predict a good rebirth.” The coffin is then lifted up while another recitation is made (kokan nenju), a guiding dharma phrase is repeated while the coffin is being carried (indõ hõgo), and a recitation at the actual funeral site on the temple grounds or at the house (in the backyard, street or farm) is made to prepare the site to receive the new monk (santõ nenju). Tea is offered to the dead body before it is burned, then the officiating monk will wield the torch used to light the fire and start the cremation.  Following the cremation, the family members will be given white chopsticks and one by one they will sift through the ashes looking for holy shari (relics). Then a sutra chanting will take place in the temple’s mortuary hall where the dead person’s tablet will will be placed.  So, you claim Zen Buddhism isn’t a religion huh?

A zen funeral.

Following is typical of a Zen funeral. Any person claiming to be a Zen monk will be familiar with these rites and know the correct sutras, recitations, and rituals to be performed. Usually the only time a Japanese visits a Buddhist temple is to attend a funeral, sight seeing or during the new years celebrations. 

Funerals are the central component of Buddhism in Japan. Buddhism in Japan exists solely to console the dead and provide a safe trip to the afterlife or a proper rebirth. 

When a Zen monk is notified of the death of a parishioner, he goes to the home of the deceased to perform the rinju fugin - the series of sutras for the deceased. These are commonly called makura agyõ which means literally “pillow chanting.” The officiating monk chants the Yuikyõgyõ (last teaching sutra) and shariraimon (Buddha’s relics sutra). These outline the nirvana or death of the Buddha. 

After this the officiating monk will then state: “I have offered incense, flowers, lanterns, candles, water and rice and have completed the chanting of the necessary sutras handed down by the Buddha. I dedicate the merit accumulated from this chanting to the newly released spirit of the deceased. We who are gathered here pray that the karmic combination of the four elements fades away and that this achieved merit will adorn the spirit of the deceased and bring retributive justice to the soul of the deceased.”

On the night prior to the funeral there is a night long vigil usually held at the house of the deceased when the relatives, co-workers and friends come together to reflect on the life of the deceased. Night long sutra chanting takes place affiliated by the monk. 

On the day of the funeral, the dead person is ordained as a Buddhist monk (teihatsu) and the monk performing the rituals will shave the head of the dead body saying, “Right through the round of rebirth in the three realms, the bonds of love cannot be severed. To cast off human obligations and to enter into the unconditioned is the faithful repayment of blessings.”

This signifies that the dead person has cut all ties from his/her family and become a Buddhist monk. The officiating monk then shaves the head of the dead body after first purifying it with holy incense and says while doing so, “Shaving off the hair we pray that all living things should forever be free from mental afflictions and attain nirvana (death and freedom from cyclic rebirth).”

The dead person then takes the three precepts of Buddhism! The monk performing the rituals sounds wooden clappers three times and says, “Oh that you have returned to the source, if you wish to take the three precepts, you must first repent your sins. There is this repentance verse that must be repeated after me: I now completely repent all the evil deeds of my past arising from ignorance, anger, greed, and delusion and manifested through my actions through body, speech, and mind. Having repented for the three spheres of karma you have received purification. Now you will take refuge in the there jewels: Buddha, dharma, and sangha. The three jewels each have their own merit but are of one essence. Manifested by the Buddha and maintained by man. When you take refuge, all merit will be realised.”

The monk then sprinkles holy water in three directions, in front of the mortuary tablet of the dead and to the right (the Buddha side) and the left (the side of humans). He claps the wooden clappers loudly and chants, “Hail refuge in Buddha, hail refuge in dharma, hail refuge in sangha. I take refuge in the honoured and highest Buddha, I take refuge in the honoured and stainless dharma, I take refuge in the honoured and harmonious sangha. I have taken refuge in the Buddha, I have taken refuge in the dharma, I have taken refuge in the sangha.”

The precepts have now been taken and the dead body is now a Buddhist monk! 

The monk continues, “From now on the true and perfect awakening of the Buddha shall be the great teacher to …………… who has recently returned to the source. He/she must not take refuge in other paths, for we hail great pity, great compassion, and great mercy. Next our new monk ……………will receive the three sets of sanju jõkai (pure precepts). First are the precepts of restraint, second of adopting good qualities, third the precepts of benefitting all living beings. Next, our new monk …………. will receive the juju kinkai (the ten major precepts of restraint). First is the precept not to kill, second is the precept not to steal, third is the precept not to engage in sex, fourth is the precept not to use false speech, fifth is the precept not to partake of alcohol, sixth is the precept not to point out the faults of others, seventh is the precept not to praise oneself over others, eighth is the precept not to be stingy with material things, ninth is the precept not to become angered, and tenth is the precept not to slander the teachings or disparage the three jewels. These refuges and precepts are holy teachings maintained by the prior buddhas and handed down by our patriarchs. I now give them to you. Beginning with your body and until you attain the body of a buddha you must uphold these things.”

The monk then gives the newly ordained dead monk a lineage certificate outlining all the past patriarchs of Zen from the Buddha down to the current head of the temple. He blesses the certificate with incense and says, “This is the holy lineage of the great bodhisattva precepts correctly transmitted unchanged and unadulterated by the buddhas and patriarchs. Buddha after buddha, patriarch after patriarch, all have inherited it and it has come to me as one in the line of the Great Buddha. I now give it to you new monk ………………. who has recently returned to the source. You should reverently protect it.”

The monk places it before the dead body so that the spirit may see it and says, “When living beings receive precepts they enter the rank of the buddhas. When one’s rank is the same as the greatly awakened, one is definitely the child of the Holy Buddha. Hail great pity, great compassion, and great mercy.”

The ordination of the dead body is now complete and so the body can be given a funeral in accordance with that of a Buddhist monk. This funeral rite originated in China and has been handed down practically unchanged since Zen was introduced from China. 

The funeral itself is very long and involved and quite often assistant monks will be asked to help out. There is more dedicating of merit, lots more chanting (nyukan fugin) or sutras for putting the body in the casket. Then the officiating monk chants in front of the casket the kanzen nenju, “Aware that birth and death give way to each other, like lightening flashes in the sky, they pass like waves on the sea. Today that is the case with …………… who has recently returned to the source. His/her karmic conditions are exhausted and lifespan expired. Understanding the impermanence of all things, ……………… will take nirvana without constraint. I request that the assembly here today recite the holy names of the sacred beings that they may furnish the path of awakening.”

Everyone present then recites the names of the ten Buddhas.

The officiating monk continues, “Having recited sutras and recitations, we dedicate the merit we have accumulated to ………………..who has returned to the source. We pray that his/her spirit will cross over to the Pure Land, that his/her karmic afflictions will fade and be gone, that the holy lotus of the dharma will blossom, and the Great Buddha will predict a good rebirth.”

The coffin is then lifted up while another recitation is made (kokan nenju), a guiding dharma phrase is repeated while the coffin is being carried (indõ hõgo), and a recitation at the actual funeral site on the temple grounds or at the house (in the backyard, street or farm) is made to prepare the site to receive the new monk (santõ nenju). Tea is offered to the dead body before it is burned, then the officiating monk will wield the torch used to light the fire and start the cremation. 

Following the cremation, the family members will be given white chopsticks and one by one they will sift through the ashes looking for holy shari (relics). Then a sutra chanting will take place in the temple’s mortuary hall where the dead person’s tablet will will be placed. 

So, you claim Zen Buddhism isn’t a religion huh?

お盆 Obon.

Today is Obon (お盆) sometimes shortened to bon (盆) the Buddhist custom of welcoming back the departed “souls” of one’s ancestors and a time for Buddhist monks to pray and carry out rituals to alleviate the suffering of the “Urabanna” (lost “souls”). Ullambana is actually a corrupted form of avalambana which literally means “hanging down”; translated into Japanese as tõken 倒懸 “hanging upside down.”

The heavenly realms, the lower hell realms and the realm of the living are all open today! At this time the “souls” of the lower hell realms are free to roam the earth where they seek food and entertainment. Most of the returning “souls” are believed to be ancestors of those who forgot to pay tribute to them after they died, or those who were never given a proper ritual send-off. Some are also those who have no living relatives or have become trapped in the lower hell realms due to some misfortune. Nowadays Obon is mostly a family reunion holiday during which people return to ancestral family places and visit and clean their ancestors’ graves. In Japan Obon has been held annually since 657 C.E.. It was traditionally held from the 13th to the 15th of the 7th month during the Edo period (1600-1868). Today it takes place either on the 15th of July or the 15th of August depending on the region. Obon falls at the same time as a full moon, the new season, the summer harvest, the peak of Buddhist monastic asceticism, and the rebirth of ancestors into the various realms. 

It is a time to welcome back to Earth the “souls” of the dead. Across Japan Buddhist monks today performed lengthy rituals and recited numerous sutras to welcome back the “souls” of the dead and to ensure that they do not suffer in the lower realms. Ceremonies are held to relieve “souls” from suffering, many ceremonies are held at night as “souls” are released from the lower realms when the sun sets. Special “ghost altars” are built for the “souls” and monks perform rituals for the benefit of the returning “souls.” Rice is thrown about in all directions to distribute it to the “souls” as at this time they can enjoy physical foods. 

Outside houses in the driveways and at entrances small “ghost altars’ are erected with a cucumber and eggplant fitted out with legs for the “souls” to enjoy. It is traditional to install also a pink lotus (the symbol of Buddhism) but these days a plastic one with golden leaves is used by most. At the end of Obon, to make sure all the “souls” find their way back to the other realms, people float water lanterns and set them outside their houses. The lanterns are used to direct the “souls” back to the underworld, and when they go out, it symbolises that they have found their way back.

Obon originates from the story of Mahāmaudgalyāyana (Mokuren in Japanese) one of the closest disciples of the historical Buddha recounted in the Ullambana sutra (Urabongyõ in Japanese) a Mahayana sutra. It is claimed the Urabongyõ was translated into Chinese from Sanskrit by Dharmarakṣa (Hõgo) between 266 and 313 C.E. Mokuren was considered the second of the historical Buddha’s two foremost disciples, and the foremost in supernatural powers, together with Śāriputra. Originally a Brahmin from Kolita he became a disciple of the Buddha after proving his supernatural abilities to the sangha. Mokuren is especially well known in Japan as the most accomplished of the historical Buddha’s disciples who was renowned for his supernatural powers developed through intensive meditation. Mokuren was able to read the minds of others and detect lies from truths. He could transport himself from his body into all the various realms of existence and following the instructions of the historical Buddha in the Urabongyõ he became adept at speaking with ghosts and Gods. Mokuren is traditionally attributed with the abilities of walking through walls, walking on water, and flying through the air.

In various Pali sutras Mokuren speaks with the “souls” of the dead in order to explain to them their torturous conditions and help them to understand their own suffering so that they may be released from it or come to terms with it. He was also able to instruct sangha members directly mind-to-mind “without words” so that they could attain enlightenment faster.

In the Urabongyõ sutra the Buddha instructs his disciple Mokuren on how to obtain liberation for his mother, who had been reborn into one of the lower hell realms. Mokuren used his supernatural powers to visit his deceased parents. First he found his father in the middle of one of the heavenly realms, but in searching out his mother, he found that she had been reborn in one of the lower hell realms. Apparently she had ended up there because she hadn’t given enough money to the Buddhist sangha. An interesting punishment for not giving money to a religious following that sounds a little familiar - don’t give enough money to your religion and you’ll go to hell! 

Greatly disturbed by her suffering, Mokuren went to the historical Buddha and asked how he could release his mother from this realm. The historical Buddha instructed Mokuren in a special magical ritual to secure her release from the lower hell realms. Mokuren performed the magical ritual told to him by the historical Buddha and was able to secure his mother’s release from the lower hell realm. His mother was able to be reborn as a dog under the care of a noble family. Mokuren asked the historical Buddha if it was possible to help her attain a human rebirth. The historical Buddha instructed Mokuren to give money and food to the 500 Buddhist monks who had just completed their summer retreat, on the 15th day of the 7th month. Following this advice, Mokuren’s mother finally gained a human rebirth. Quite simple really, give money to the Buddhist religion, mother is out of hell. Mokuren, happy for his mother’s release danced with joy. From this dance comes the Bon Odori or “Bon dance” which is performed during Obon all over Japan. Obon is thus a time in which ancestors and their sacrifices are remembered and appreciated and people remember to give loads of money to the Buddhist temples.

Interestingly, despite his supernatural powers, Mokuren was stoned to death by wandering ascetics of an opposing religion. When the historical Buddha was asked why Mokuren had not defended himself and allowed himself to die, the historical Buddha replied that because Mokuren had “attracted such karma in a previous life.” In his previous life Mokuren had murdered his parents, one of the five cardinal sins of Buddhism. The historical Buddha then explains that even the powers of the Gods or supernatural abilities can’t save one from their own karma.

Kannon bosatsu - Avalokitaśvara - Guanyin - Spyan-ras-gzigs - Nidubarüsheckchi etc……is a bodhisattva with a very interesting history. Based on Brahmā, the God and creator of Hinduism Avalokitaśvara is the most worshipped and has the most forms of all the Buddhist Gods. A bodhisattva of the Mahāyanā Buddhist cults, he rose to popularity in the late 4th century C.E. and can be found right across Asia from India to Sri Lanka, Java, Cambodia, Thailand, Tibet, China, Korea and Japan.  Some cults of Buddhism recognise certain forms of Avalokitaśvara while others deny their existence, classifying them as illegitimate. The Tibetans consider the Dalai Lama as a living incarnation of Avalokitaśvara with all the attributes of the bodhisattva outlined in the sutras. The palace of the Dalai Lama is in fact considered to be the paradise of the deity on Earth.  In both Thailand and neighbouring Cambodia and Myanmar Avalokitaśvara is also worshipped  as a “Lord of the world” and bringer of compassion and love. Avalokitaśvara is usually represented standing with an effigy of Amitabha Buddha in his headdress. He carries the attributes of the lotus which in the Hindu scriptures represents purity, a water vase which quenches one’s thirst and Buddhist prayer beads. He can be found also sitting on a goose, a peacock, a pheasant or the fiery phoenix (itself originally Egyptian).   Interestingly, in China and Japan Avalokitaśvara is also often depicted as a female or androgynous. In China especially Avalokitaśvara seems to have become combined with Mary of Christianity at around the first century C.E. - when Assyrian migrants were introducing Christianity to northern China. These images carried over to Japan where they are known as Juntei Avalokitaśvara. Depicted as either a male or female (more often female) holding a baby wrapped in blankets  this form of Avalokitaśvara was worshipped by Japanese Christian converts in the Tokugawa era (1600-1868) to save them from government persecution when Christianity was banned.  Combined over the years with Juntei Avalokitaśvara is the Shintõ God Koyasu-gami - herself an early Korean shaman connected with childbirth. 

Kannon bosatsu - Avalokitaśvara - Guanyin - Spyan-ras-gzigs - Nidubarüsheckchi etc……is a bodhisattva with a very interesting history.

Based on Brahmā, the God and creator of Hinduism Avalokitaśvara is the most worshipped and has the most forms of all the Buddhist Gods. A bodhisattva of the Mahāyanā Buddhist cults, he rose to popularity in the late 4th century C.E. and can be found right across Asia from India to Sri Lanka, Java, Cambodia, Thailand, Tibet, China, Korea and Japan. 

Some cults of Buddhism recognise certain forms of Avalokitaśvara while others deny their existence, classifying them as illegitimate. The Tibetans consider the Dalai Lama as a living incarnation of Avalokitaśvara with all the attributes of the bodhisattva outlined in the sutras. The palace of the Dalai Lama is in fact considered to be the paradise of the deity on Earth. 

In both Thailand and neighbouring Cambodia and Myanmar Avalokitaśvara is also worshipped  as a “Lord of the world” and bringer of compassion and love.

Avalokitaśvara is usually represented standing with an effigy of Amitabha Buddha in his headdress. He carries the attributes of the lotus which in the Hindu scriptures represents purity, a water vase which quenches one’s thirst and Buddhist prayer beads. He can be found also sitting on a goose, a peacock, a pheasant or the fiery phoenix (itself originally Egyptian).  

Interestingly, in China and Japan Avalokitaśvara is also often depicted as a female or androgynous. In China especially Avalokitaśvara seems to have become combined with Mary of Christianity at around the first century C.E. - when Assyrian migrants were introducing Christianity to northern China. These images carried over to Japan where they are known as Juntei Avalokitaśvara. Depicted as either a male or female (more often female) holding a baby wrapped in blankets  this form of Avalokitaśvara was worshipped by Japanese Christian converts in the Tokugawa era (1600-1868) to save them from government persecution when Christianity was banned. 

Combined over the years with Juntei Avalokitaśvara is the Shintõ God Koyasu-gami - herself an early Korean shaman connected with childbirth. 

Kitaguchi Hongu Fuji Sengen Shrine is in Fujiyoshida, Yamanashi Prefecture. It is claimed that the shrine is 2000 years old. It is locatd at the north entrance to Mount Fuji. 

Legends say that when Yamatotakeru no Mikoto was on his eastern campaign, he visited this spot and ordered that a Shinto Torii gate be built to mark the sacredness of Mount Fuji. He made an imperial proclamation that people should always climb Mount Fuji from this gate.

It is recorded that the first shrine was built in 788 but the shrine standing today was built by Torii Naritsugu in 1615.

There are actually approximately 1,310 Sengen Shinto shrines in Japan. Sengen shrines are centered around the worship of the kami Konohana-no-sakuyahime-no-mikoto, the daughter of the mountain god Ōyamatsumi-no-Mikoto. Konohana-no-sakuyahime-no-mikoto is the kami of Mount Fuji. Due to her fidelity, she is revered as a model for Japanese women. 

Sengen shrines are found primarily in Shizuoka Prefecture and Yamanashi Prefecture, with a few smaller ones in other areas of the Kantō region and Aichi. 

Generally, Sengen shrines must be within sight of Mount Fuji, and thus in connection with Konohana-no-sakuyahime-no-mikoto. Where obstructions hinder a direct view of Mount Fuji a Fujizuka or miniature Mount Fuji is erected instead where Konohana-no-sakuyahime-no-mikoto can be worshipped. A Fujizuka may be made from almost anything, but it must contain rocks from Mount Fuji which are believed to be imbued with the spirit or essence of Konohana-no-sakuyahime-no-mikoto. 

Popular worship of Mount Fuji among all classes goes back to the Muromachi period (1392-1573) and has been passed down to today. 

In 1561 the feudal lord Takeda Shingen had the Eastern Shrine built in order to placate the kami. He prayed to the kami for a victory at the fourth and most famous battle of Kawanakajima (Sept 1561) 

There are quite a few buildings that are over 300 years old. The Eastern Shrine and the Western Shrine are classified as National Historical Treasures of Japan. 

There are three sacred trees fenced off and marked by sacred rice straw ropes which are over 1000 years old standing in front of and to the right of the main shrine.

Sengen jinja, Oyama Town, Suntō District, Shizuoka prefecture.

There are approximately 1,310 Sengen Shintõ shrines in Japan. Sengen shrines are centered around the worship of the kami Konohana-no-sakuyahime-no-mikoto, the daughter of the mountain god Ōyamatsumi-no-Mikoto. Konohana-no-sakuyahime-no-mikoto is the kami of Mount Fuji. Due to her fidelity, she is revered as a model for Japanese women. 

Sengen shrines are found primarily in Shizuoka Prefecture and Yamanashi Prefecture, with a few smaller ones in other areas of the Kantō region and Aichi. 

Generally, Sengen shrines must be within sight of Mount Fuji, and thus in connection with Konohana-no-sakuyahime-no-mikoto. Where obstructions hinder a direct view of Mount Fuji a Fujizuka or miniature Mount Fuji is erected instead where Konohana-no-sakuyahime-no-mikoto can be worshipped. A Fujizuka may be made from almost anything, but it must contain rocks from Mount Fuji which are believed to be imbued with the spirit or essence of Konohana-no-sakuyahime-no-mikoto. 

Popular worship of Mount Fuji among all classes goes back to the Muromachi period (1392-1573) and has been passed down to today.

atheistinspiration: “Is God willing to prevent evil but not able, then he is not omnipotent. Is God able but not willing, then he is malovent.Is God willing and able then wence commeth evil.Is God neither able nor willing, then why call him God?” -Epicurus I’d like to see someone who believes in an all-powerful god justify this picture. Don’t even try saying “everything happens for a reason”. That’s not an argument, it’s shirking off the responsibility of coming up with an actual explanation. Hear hear.

atheistinspiration:

“Is God willing to prevent evil but not able, then he is not omnipotent. 
Is God able but not willing, then he is malovent.
Is God willing and able then wence commeth evil.
Is God neither able nor willing, then why call him God?” -Epicurus

I’d like to see someone who believes in an all-powerful god justify this picture. Don’t even try saying “everything happens for a reason”. That’s not an argument, it’s shirking off the responsibility of coming up with an actual explanation.

Hear hear.

Source

Reblogged from Atheist Inspiration

The Mahaparinirvana of the Buddha. Flickr: http://flic.kr/p/9kaaSE “The Buddha lay on a specially prepared couch spread between two giant sal trees in a grove. As he lay there the trees blossomed out of season and sweet-smelling flowers fell all around and scattered over his couch. Then, lying on his right side, calm and composed, the Buddha entered a profound state of deep meditative bliss and left the physical plain. A light spread over his face and then spread to his body, shining through his robes. There occurred a mighty earthquake and from the depths of the earth a great roar arose, and from the heavens above peal after peal of hair-raising thunder was heard. Thereupon the Buddha rising from the cessation of his perception and sensation, entered the realm of neither perception nor yet non-perception; and rising from the realm of neither perception not yet non-perception, he entered the realm of nothingness; and rising from the realm of nothingness, he entered the realm of the infinity of consciousness; and rising from the realm of the infinity of consciousness, he entered the realm of the infinity of space; and rising from the realm of the infinity of space, he entered the fourth trance; and rising from the fourth trance, he entered the third trance; and rising from the third trance, he entered the second trance; and rising from the second trance, he entered the first trance; and rising from the first trance, he entered the second trance; and rising from the second trance, he entered the third trance; and rising from the third trance, he entered the fourth trance; and rising from the fourth trance, immediately the Buddha passed into Nirvana.  Those who were emancipated from sorrow bore their grief, collected and composed. Those who were not yet set free covered their faces and wept in anguish. Those who were liberated comforted the bereaved. After the Buddha passed away, prominent monks spent the rest of the night discussing the teachings. At dawn, the venerable Ananda informed the Mallas of Kusinara of the death of their Master.  For seven days the Mallas and throngs of people paid respect to the body of the Buddha with candles, incense, garlands of flowers, instrumental music and religious songs. For the cremation ceremonies, a pyre of perfumed wood and flowers was prepared. The body of the Buddha was cremated with honour due the greatest king. His relics were distributed to Kings in equal portion. They were enshrined in burial mounds (stupas) which have become the centre of the religion of the Buddha, sites of pilgrimage for the faithful.” From the The Mahaparinibbana sutra. Notice how the Buddha is depicted as being young although he was 80 years old. All of his followers are depicted as old and dishevelled. Also, the Buddha appears to be very large compared to his followers.  He is also depicted with the Greek style curly hair that was introduced by Hellenistic artistis and has come to be representative of the Buddha.

The Mahaparinirvana of the Buddha. Flickr: http://flic.kr/p/9kaaSE

“The Buddha lay on a specially prepared couch spread between two giant sal trees in a grove. As he lay there the trees blossomed out of season and sweet-smelling flowers fell all around and scattered over his couch. Then, lying on his right side, calm and composed, the Buddha entered a profound state of deep meditative bliss and left the physical plain. A light spread over his face and then spread to his body, shining through his robes.

There occurred a mighty earthquake and from the depths of the earth a great roar arose, and from the heavens above peal after peal of hair-raising thunder was heard.

Thereupon the Buddha rising from the cessation of his perception and sensation, entered the realm of neither perception nor yet non-perception; and rising from the realm of neither perception not yet non-perception, he entered the realm of nothingness; and rising from the realm of nothingness, he entered the realm of the infinity of consciousness; and rising from the realm of the infinity of consciousness, he entered the realm of the infinity of space; and rising from the realm of the infinity of space, he entered the fourth trance; and rising from the fourth trance, he entered the third trance; and rising from the third trance, he entered the second trance; and rising from the second trance, he entered the first trance; and rising from the first trance, he entered the second trance; and rising from the second trance, he entered the third trance; and rising from the third trance, he entered the fourth trance; and rising from the fourth trance, immediately the Buddha passed into Nirvana. 

Those who were emancipated from sorrow bore their grief, collected and composed. Those who were not yet set free covered their faces and wept in anguish. Those who were liberated comforted the bereaved. After the Buddha passed away, prominent monks spent the rest of the night discussing the teachings. At dawn, the venerable Ananda informed the Mallas of Kusinara of the death of their Master. 

For seven days the Mallas and throngs of people paid respect to the body of the Buddha with candles, incense, garlands of flowers, instrumental music and religious songs. For the cremation ceremonies, a pyre of perfumed wood and flowers was prepared. The body of the Buddha was cremated with honour due the greatest king. His relics were distributed to Kings in equal portion. They were enshrined in burial mounds (stupas) which have become the centre of the religion of the Buddha, sites of pilgrimage for the faithful.”

From the The Mahaparinibbana sutra.

Notice how the Buddha is depicted as being young although he was 80 years old. All of his followers are depicted as old and dishevelled. Also, the Buddha appears to be very large compared to his followers. 

He is also depicted with the Greek style curly hair that was introduced by Hellenistic artistis and has come to be representative of the Buddha.

The three items on the dish surrounding the bell were at one time weapons of warfare used on the battlefield to crush the skulls and to inflict serious damage on the internal organs of an enemy. They were symbols of death and destruction, implements of fear representing bloodshed and the conquering of enemies. They are various forms of the vajra (kongõ in Japanese) an ancient Indian weapon from where the magical sect of Vajrayana Buddhism gets it’s name. Today they are magical ritual implements of the secret sects of Buddhism known as Mikkyõ (esoteric Buddhism). This secret sect of Buddhism teaches all manner of magical spells and incantations many of which use these former weapons of warfare in rituals to call upon the powers of Dainichi Nyorai, the supreme Buddha to “empower” the monk. Once “empowered” the monk may see “into reality” and “become one” with the supreme Buddha - closer to enlightenment!

The three items on the dish surrounding the bell were at one time weapons of warfare used on the battlefield to crush the skulls and to inflict serious damage on the internal organs of an enemy. They were symbols of death and destruction, implements of fear representing bloodshed and the conquering of enemies.

They are various forms of the vajra (kongõ in Japanese) an ancient Indian weapon from where the magical sect of Vajrayana Buddhism gets it’s name.

Today they are magical ritual implements of the secret sects of Buddhism known as Mikkyõ (esoteric Buddhism). This secret sect of Buddhism teaches all manner of magical spells and incantations many of which use these former weapons of warfare in rituals to call upon the powers of Dainichi Nyorai, the supreme Buddha to “empower” the monk. Once “empowered” the monk may see “into reality” and “become one” with the supreme Buddha - closer to enlightenment!

Oh FFS! Get over it!

I know Westerners don’t like the fact that Buddhism IS a religion with superstitions and strict adherence to dogma with gods, ghouls, magic, and such - but that IS Buddhism in Asia. That is how it has been practiced for 2,550 years in ALL of Asia. It IS a religion with fixed beliefs and all the supernatural stuff you find in any other religion. Get over it!

The new Western version of Buddhism you read about in books is appealing because it seems to be free of superstition. But that is NOT what is practiced as Buddhism in Asia. 

Stop sending me links to Western Buddhist sites and “expert” opinions already (from people who have never set foot in Asia sometimes!) 

Buddhism developed in India from earlier religions and contains the philosophies of the Greeks and Persians, the Romans and Indians. It waxed and waned through the centuries and was both influenced by and influenced other cultures. it contains thousands of gods and demons - all of which are believed to be REAL and ACTUAL by millions of Asian Buddhists.

Magic talismans, gods, demons, ghosts, ghouls, angels, heavens, hells, and reincarnation - Buddhism is a religion no different from any other; based on man’s need to escape the knowledge that he will one day die and be no more. Buddhists simply replace life in heaven with rebirth to escape that fact that they will DIE.

Buddhism shares the same traits as any other religion. An imaginative projection, reification, and worship of an all-powerful supreme being conceived after man’s own image. Multiple Buddha bodies, supreme Dharma body, the matrix, it is all metaphysical mumbo jumbo to soothe and comfort.

I should know, I practised/preached it for over 20 years.