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江戸一の八幡宮と言われた富岡八幡宮。

その歴史は意外と浅く徳川三代将軍家光の時代。 勧請相撲発祥の地でもあります。

#富岡八幡宮 #神社巡拝家 http://bit.ly/2J1EYxu

(富岡八幡宮) https://www.instagram.com/p/BzVrrEXFXb8/?igshid=m1ycbw332wfb

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Festival in the Dark - Uji, Kyoto

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Praise Amaterasu-omikami, great August kami who shines in the heavens! Today is my baby’s first birthday! I thank her for the past year of watching over us and bringing light and joy into our lives! She got one of my favorite snack cakes as an additional offering today because it’s such a special occasion 💜💜💜.

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People of the World: Shinto Edition II

None of the above images are mine.

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迷悟一如 (mei-go-ichi-nyo)

Another yo-ji-juku-go (4-character idiom). The kanji are:

迷 being lost, confused, considering

悟 enlightenment

一 one

如 same

So... “being confused and being enlightened are one and the same”

In traditional Japanese culture, it is considered ethical to take a really long time to reach a decision and come to a conclusion. Quick decisions are seen as rash and may lead to mistakes. Carefully considering a problem from all angles is seen as the wiser course.

So if you think you know all the answers... you’re probably lost!

If you’re confused.... congratulations, you’re on the first step to enlightenment!

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四聖諦

苦﹐集﹐滅﹐道。

THE FOUR NOBLE TRUTHS

1. Suffering exists in everyone’s life.

2. The causes of suffering are greed, anger, and ignorance.

3. Nirvana, the extinction of suffering, is possible for everyone.

4. Nirvana is achieved by following the Noble Eightfold Path.

八正道

正見﹐正思惟﹐正語﹐正���﹐

正命﹐正精進﹐正念﹐正定。

THE NOBLE EIGHTFOLD PATH

Right Understanding, Right Thought,

Right Speech, Right Action,

Right Livelihood, Right Effort,

Right Mindfulness, and Right Samadhi.

三 皈 依

自皈依佛 當願眾生 體解大道 發無上心

自皈依法 當願眾生 深入經藏 智慧如海

自皈依僧 當願眾生 統理大眾 一切無礙 和南聖眾

THREE REFUGES

I take refuge in the Buddha, may all sentient beings understand the Great Way profoundly, and bring forth the bodhi mind.

I take refuge in the Dharma, may all sentient beings deeply enter the sutra treasury, and Have wisdom vast as the sea.

I take refuge in the Sangha, may all sentient beings form together a great assembly, one and all in harmony.

四 弘 誓 願

眾生無邊誓願度 煩惱無盡誓願斷

法門無量誓願學 佛道無上誓願成

FOUR GREAT VOWS

Countless are sentient beings, I vow to liberate;

Endless are afflictions, I vow to eradicate;

Measureless are the Dharmas, I vow to master;

Supreme is the Buddha Way, I vow to attain.

懺 悔 偈

往昔所造諸惡業 皆由無始貪瞋痴

從身語意之所生 一切罪障皆懺悔

REPENTANCE

All the harm I have ever done, since time immemorial, are caused by greed, anger, and ignorance, and produced through my body, speech, and will, now I confess and amend all.

回 向 偈

願以此功德 普及於一切

我等與眾生 皆共成佛道

摩訶般若波羅蜜

DEDICATION OF MERITS

May the merits of our deeds reach every part of the world; Sentient beings large and small all attain enlightenment. Maha-Prajna-Paramita

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Izumo Taisha of Hawaii is so nice looking!

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Took a trip to Honolulu today and took some pictures ^_^

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十三仏真言 Jūsanbutsu Shingon (Mantra of the thirteen Buddha)

不動明王 Fudō myō-ō

ノウマク サンマンダ バザラダン センダマカロシャダソワタヤウンタラタカンマン

nōmaku sanmanda bazara dan senda makaroshada sowataya untarata kanman

釈迦如来 Shaka nyorai

ノウマク・サンマンダ・ボダナン・バク

nōmaku sanmanda bodanan baku

文殊菩薩 Monju bosatsu

オン・アラハシャノウ

on arahashanō

普賢菩薩 Fugen bosatsu

オン・サンマヤ・サトバン

on sanmaya satoban

地蔵菩薩 Jizō bosatsu

オン・カカカ・ビサンマエイ・ソワカ

on kakaka bisanmaei sowaka

弥勒菩薩 Miroku bosatsu

オン・マイタレイヤ・ソワカ

on maitareiya sowaka

薬師如来 Yakushi nyorai

オン・コロコロ・センダリ・マトウギ・ソワカ

on korokoro sendari matōgi sowaka

観音菩薩 Kannon bosatsu

オン・アロリキャ・ソワカ

on arorikya sowaka

勢至菩薩 Seishi bosatsu

オン・サン・ザン・サク・ソワカ

on san zan saku sowaka

阿弥陀如来 Amida nyorai

オン・アミリタ・テイセイ・カラ・ウン

on amirita teisei kara un

阿閦如来 Ashuku nyorai

オン・アキシュビヤ・ウン

on akishubiya un

大日如来 Dainichi nyorai

オン・アビラウンケン・バサラ・ダトバン

on abiraunken basara datoban

虚空蔵菩薩 Kokūzō bosatsu

ノウボウ・アキャシャキャラバヤ・オン・アリキャ・マリ・ボリ・ソワカ

nōbō akyashakyarabaya on arikya mari bori sowaka

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飛鳥湯立神楽　Asuka Yutate Kagura  (Shinto theatrical dance with Hot Water)

1200年の歴史があり、儀式終盤の巫女舞では清めのために笹束をお湯に浸し身体に振りかけながら舞を舞います。 

Shinto Ritual “Yutate Kagura” from 1200 years ago. the closing stages of the ritual,in shinto shrine maiden dance(called “MIko no Mai”),soak a bamboo bundle in hot water and sprinkle it on the body while dancing for a purification.

良い場所なのに誰もここから撮影しないのかな？と思ったらこっちは風下…。���ぇ知ってた？悲しくなくても涙って出るものなんだよ。（煙くて）

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身滌大祓 Misogi Oharai

高天原に神留座す。神魯伎神魯美の詔以て。皇御祖神伊邪那岐大神。筑紫の日向の橘の小戸の阿波岐原に御禊祓へ給ひし時に生座る祓戸の大神達。諸々の枉事罪穢れを拂ひ賜へ清め賜へと申す事の由を　天津神国津神。八百萬の神達共に聞食せと恐み恐み申す。

み 滌大 はらい

たかあまはらにかむづまります。かむろぎかむろみのみこともちて。すめみお���かむいざなぎのおおかみ。つくしのひむがのたちばなの　をとの　あわぎはらに　みそぎはらへたまひしときに　あれませるはらひとのおおかみたち。もろもろのまがごとつみけがれをはらひたまへきよめたまへともうすことの��しを　あまつかみくにつかみ。やをよろづのかみたちともにきこしめせとかしこみかしこみまをす。

Misogi Oharai

Taka a ma haran i kamuzu  marimasu. kamurogi kamuromi no mikoto mochite. sume mioyakamu Izanagi no Ōkami. tsukushi  no himuga no tachibana no otono awagiharani misogi harahetamahishitokini aremaseruharahito no Ōkami-tachi. moromoro no magagoto tsumi kegare oharahi tamahe kiyome tamaheto mousukoto no yoshio amatsukami kunitsukami. yaoyorozu no kami-tachi tomoniki koshime seto kashikomi kashikomi maosu.

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Shusse Inari Shrine of America!

This is an official branch of Susse Inari Shrine in Matsue, Shimane Prefecture (near Izumo). Led by Rev. Hasegawa. She serves the Los Angeles community as a Shinto priestess, (Kannushi) and has a New Years booth for Hatsumode. The website has just launched January 1st, 2017! Please expect to see more updates. Shusse Inari Shrine of America will also begin to accept memberships, and have ofuda, omamori, and other ritual tools and items for Inari Okami-sama worship.  There is currently no physical shrine of worship at the moment for the American branch shrine, but hopefully through the membership and community, and blessings of Inari Okami-sama, one can be built soon. From the page… Shusse Inari Shrine of America is the American branch of Shusse Inari Shrine, located in the city of Matsue in the Izumo region of Shimane Prefecture. Shusse Inari Shrine has been respected by the feudal lords of Matsue, as well as the area’s local people, since the 12th century.

The main deity enshrined here is 宇迦之御魂神 (Uka-no-Mitama-no-Kami), who is the deity of productivity, business, food, and harvests, and whose workings give us life as human beings. It is through this kami’s divine virtue as the root of life that we can enjoy the blessings of nature.

Also enshrined here are 誉田別命 (Homudawake-no-Mikoto), to whom Samurai paid respect, as well as the deity of water and the deity of health. Shusse Inari Shrine is known for having the power to bring good luck, business and career success, recovery from illness, marriage and relationship happiness, good catches of fish, huge harvests and student success. Lately, Shusse Inari Shrine has also become popular for bringing good luck in the lottery.

Shusse Inari Shrine of America performs various prayer services, including for business success of new restaurants or offices, safe driving for a new car, safety and success of karate/judo/kendo dojos, Shichi-go-san (7-5-3 rites/blessing ceremonies for children), weddings, etc. 

Feel free to ask us.

The Shinto priest for Shusse Inari Shrine of America is Rev. Izumi Hasegawa (certified Shinto Priest by Association of Shinto Shrines), a senior priest of our parent shrine, Shusse Inari Jinja. 

  Please read the website for more information, and if you’re on Facebook, you can like their page here: https://www.facebook.com/ShusseInari/

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名だたる名工が彫りあげたという御本殿の彫刻。

#八坂神社 #取手八坂神社 #神社巡拝家 http://bit.ly/2LmJ8V7 (取手総鎮守八坂神社) https://www.instagram.com/jmj_jp/p/BxKvkt-hNA5/?utm_source=ig_tumblr_share&igshid=1ufsbajpe3g2n

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素盞雄神社の狛犬さん。

親子でしょうか、子がまあまあ大きい。

#素盞雄神社 #神社巡拝家 #狛犬 http://bit.ly/2LksGEP (素盞雄神社) https://www.instagram.com/jmj_jp/p/BxP1hmWhHY7/?utm_source=ig_tumblr_share&igshid=l1mksh8onntr

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心經 (繁體中文) Heart Sutra (Mandarin)

觀自在菩薩行深般若菠蘿蜜多時。照見五蘊皆空度一切苦厄。舍利子, 色不異空空不異色。色即是空, 空即是色。受想行識, 亦復如是。舍利子, 是諸法空相。不生不滅, 不垢不淨, 不增不減。是故空中無色無受想行識。無眼耳鼻舌身意。無色聲香味觸法。無眼界, 乃至無意識界無無明, 亦無無明盡乃至無老死亦無老死盡。無苦集滅道無智亦無所得。以無所得故菩提薩埵依般若菠蘿蜜多故。心無掛礙無掛礙故無有恐怖遠離顛倒夢想。究竟涅槃。得阿耨多羅三藐三菩提。故知般若菠蘿蜜多是大神咒。是大明咒。是無上咒。是無等等咒。能除一切苦。真實不虛。故說般若菠蘿蜜多咒。即說咒曰。

[ 揭諦揭諦 波羅揭諦波羅僧揭諦菩提薩婆訶 ]

guān zì zài pú sà háng shēn bān ruò bō luó mì duō shí zhào jiàn wǔ yùn jiē kōng dù yī qiē kǔ è. shě lì zǐ, sè bú yì kōng kōng bú yì sè. sè jí shì kōng, kōng jí shì sè. shòu xiǎng xíng shí, yì fù rú shì. shě lì zǐ, shì zhū fǎ kōng xiàng. bú shēng bú miè, bú gòu bú jìng, bú zēng bú jiǎn. shì gù kōng zhōng wú sè wú shòu xiǎng háng shí. wú yǎn ěr bí shé shēn yì. wú sè shēng xiāng wèi chù fǎ. wú yǎn jiè, nǎi zhì wú yì shí jiè wú wú míng, yì wú wú míng jìn. nǎi zhì wú lǎo sǐ  yì wú lǎo sǐ jìn. wú kǔ jí miè dào wú zhì yì wú suǒ dé. yǐ wú suǒ dé gù pú tí sà duǒ yī bān ruò bō luó mì duō gù. xīn wú guà ài wú guà ài gù wú yǒu kǒng bù yuǎn lí diān dǎo mèng xiǎng. jiū jìng niè pán. sān shì zhū fó yī bān ruò bō luó mì duō gù. dé ā nòu duō luó sān miǎo sān pú tí. gù zhī bān ruò bō luó mì duō shì dà shén zhòu. shì dà míng zhòu. shì wú shàng zhòu, shì wú děng děng zhòu. néng chú yī qiē kǔ. zhēn shí bú xū. gù shuō bān ruò bō luó mì duō zhòu. jí shuō zhòu yuē:

[ jiē dì jiē dì bō luó jiē dì bō luó sēng jiē dì pú tí sà pó hē ]

When Avalokiteshvara Bodhisattva was practicing the profound Prajna Paramita she illuminated the Five Skandhas and saw that they are all empty and she crossed beyond all suffering and difficulty. Shariputra form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness, emptiness itself is form. So too are feeling, cognition, formation, and consciousness. Shariputra, all Dharmas are empty of characteristics. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish. Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness. No eyes, ears, nose, tongue, body, or mind. No sights, sounds, smells, tastes, objects of touch, or Dharmas. No field of the eyes up to and including no field of mind consciousness and no ignorance or ending of ignorance. Up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no way and no understanding and no attaining. Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana! All Buddhas of the three periods of time attain Anuttara samyak sambodhi through reliance on Prajna Paramita. Therefore know that Prajna Paramita is a Great Spiritual Mantra Therefore know that Prajna Paramita is a Great Spiritual Mantra. A Great Bright Mantra. A Supreme Mantra, an Unequalled Mantra. It can remove all suffering. It is genuine and not false. That is why the Mantra of Prajna Paramita was spoken. Recite it like this:

Gaté Gaté Paragaté Parasamgaté Bodhi Svaha!

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This beautiful piece was carved by hand from camel bone! Depicting Kwanyin Mountain, it contains about 27 hand-carved Taoist immortals, flowers, clouds, and a central pagoda. Chinese, 1800s.

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九天玄女 Jiutian Xuannü (Mysterious Woman of the Nine Heavens)

九天玄女娘娘 Jiutian Xuannü niangniang (Mysterious Woman, Damsel of the Nine Heavens)

The Mysterious Woman is and emissary of the Queen Mother of the West (Xiwang mu) and transmitted various magical arts and talismans to aid the Yellow Emperor in his battles.

The Taoist master Tu Kuang-t'ing includes a biographical account of the Mysterious Woman in his "Record of the Assembled Transcendents of the Fortified Walled City," a compendium of lives of goddesses and female saints important to the Shang Ch'ing or Supreme Qear Realm school of Taoism, of which he was a master. An English translation of part of this document follows below;

The Mysterious Woman of the Nine Heavens was the teacher of the Yellow Thearch (Huang ti) and the disciple of the Primal Ruler known as the Incomparable Mother (the Queen Mother of the West). In former times, the Yellow Thearch became ruler of the Yu hsiung Kingdom; he took Shen Nung's grandson, Yii Wang, as his assistant. Later, when all was in decline, the various feudal lords attacked each other and sought each other with a thousand swords. Based on the colour of his direction, each gave himself a cognomen after one of the five phases. The descendent of Tai Hao (Fu Hsi) called himself the Blue-green Thearch, the descendent of Shen Nung, Yii Wang, called himself the Scarlet Thearch, the descendent of Kung Kung called himself the White Thearch, and the descendent of the Ko Tien clan called himself the Black Thearch. The Thearch, arising from the Barren Wastes of Yu hsiung, called himself the Yellow Thearch. He was reverent indeed. The lower nobles turned themselves around and cultivated virtue.

After the Thearch had been on the throne twenty-one years, Ch'ih Yu set forth his calamities. His eighty-one elder and younger brothers had the bodies of wild birds and human speech; they had bronze heads with iron foreheads. They relished sand and gobbled rocks, but did not eat the five grains. They created the shapes of five tigers to harm the black-haired people, and cast weapons in the mountains of Ko Iu without using the Thearch's decree.

The Thearch, wanting to punish them, sought far and wide for talented and capable men to act as his assistants. He obtained Feng Hall at a comer of the sea and Li Mu at the Great Marsh. He made an assistant of Ta Hung; the Heavenly Elder acted as his teacher. He established the offices of the three common-lords to represent the three platforms. Feng Hou for the Supreme Platform, the Heavenly Elder for the Middle Platform, and Wu Sheng the Lower Platform.

First, the Thearch grasped the precious tripods. Without being heated on a stove, their contents were cooked. He welcomed the sun and investigated the divining stalks. He made Feng Hou his general and the son of Lady Fei Hsiu his heir apparent. He employed Chang Jo, Hsi P'eng and Li Mu. Faces radiant, they went forth on dragons. Ts'ang Chieh, Jung Ch'eng, Ta Nao, She Lung, and the flock of his vassals acted as auxiliary wings. They fought .Ch'ih Yu at Cho Iu; the Thearch and his teachers did not triumph. Ch'ih Yu created a great mist; for three days inside and outside were indistinguishable.

Following the model of the Dipper's governing mechanism, Feng Hou made a great vehicle with a handle pointing south to distinguish correctly the four directions. The Thearch, drawing upon his anxiety and grief, fasted beneath T'ai shan. The Queen Mother sent him an emissary wearing a dark fox-fur cloak. She bestowed talismans upon the Thearch, saying: "If you make your thoughts essential and then report to heaven, you will definitely receive a response from the Grand Supreme.

The Thearch dwelt for several days in the great mist, so impenetrable it obscured both daylight and the dark of night The Mysterious Woman descended into it, riding a cinnabar phoenix, holdingphosphors and clouds as reins. She wore variegated kingfisher-feather garments of nine colours. She perched before the Thearch, who repeatedly saluted her and received her command. The Mysterious Woman said: "1base myself on the teachings of the Grand Supreme. If you have any doubts, you may question me.

The Thearch kowtowed and said: "Ch'ih Yu is cruelly crossing us. His poison is harming all the black-haired people. The four seas are sobbing. no one can protect his own nature or life. I want the art of winning a myriad victories in a myriad battles. Can I cut off the harm facing my people?"

The Mysterious Woman thereupon bestowed upon the Thearch the Talisman of the Military Token of the Six Chia and the Six len, the Five Numinous Treasure Talismans and Whips, the Document on Using Ghosts and Spirits as Messengers, the Seal of the Five Bright-Shiners for Regulating the Uncanny and Communicating with the Numina, the Formula of the Five Yin and Five Yang for Concealing the CJzia, Charts for Grabbing the Mechanism of Victory and Defeat from the Ten Essences and Four Spirits of the Grand Unity, Charts of the Five Marchmounts and Four Holy Rivers, Instructions on the Essentials of the Divining Slips, jade junctures of the nine radiances, pennants of the Ten cutoffs, swords which command demons, an auroral cloud cap and fire belt pendant, dragon halberds and rainbow banners, a kingfisher carriage and green palanquin with sinuous dragons as the inner pair of the draft team and tigers riding astride, a thousand flowered canopies, eight simurgh carts, feathered flutes and mysterious staffs, rainbow standards and jade battle axes, phenomena of the divine transcendents, seals of the five dragons, pearls of the nine bright-shiners, junctures of the nine heavens: all went to make military tokens. There were five-coloured banners to distinguish the emperors of the five directions.

The Thearch subsequently restored and led all. The feudal lords fought again, driving out the demons. The scattered ill-omened creatures were placed against him in battle array. The Rain Master and Wind Sire acted as guards; responsive dragons stored up water to attack the Thearch. But the Thearch controlled them all. Thereupon he destroyed Ch'ih Yu in the wilds of Chiieh pen. At his grave mound in the township of Chung chi, the Thearch buried him, dividing his four limbs. Subsequently Yii Wang resisted the mandate and the Thearch punished him as well, in the wilds of Pan ch'iian. The Thearch pursued the Hsiin yu to the north, and greatly settled the four quadrants. He exhaustively paced to the four extremities, travelling altogether over twenty-eight thousand li. Then he cast tripods to set up the nine provinces, and established vassals of the nine courses and nine virtues to observe heaven and earth, sacrifice to the ten thousand numina, hand down models, and establish teachings.

After that he selected bronze from Mount Shou and cast tripods at Mount Ching. A yellow dragon descended to welcome him. Riding the dragon, the Thearch ascended to heaven. All of this was done on the basis of the talismans, whip, charts, and plans bestowed by the Mysterious Woman.