2/24/2008

Dragon King Sutra

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Dragon Art Gallery

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Dragon King Sutra

The dragon people, or Nagas, appear in many stories throughout the Buddhist canon. The Buddha preached a very brief sutra to them, in which he says that theirs is a rebirth of extraordinary beauty. The Naga princess, who has no name but whose story is famously told in the Lotus Sutra, demonstrates the ease with which a wise being can transform from shape to shape. Her story has been interpreted in more than one way over the years.

Another woman of the Naga realms appears in the Sutra of Sagara, the Naga King, also called the Ocean Dragon King Sutra. (The sutras are deeply interrelated, and so are their characters. King Sagara is the father of the nameless princess.) Another dragon woman, known by the name Silk Brocade and other titles, meets the Buddha in this sutra when he travels to the dragon's kingdom beneath the sea.

 © Sallie Tisdale
Women of the Way



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Dragon King Mantra



Averting All Hindrances Mantra
Translated from Chinese by Dr. Yutang Lin


Fearless, fear-free .. Pacify all fears ..
Give fearlessness .. Transcend through awakening


Nothing to disturb .. Pacify all disturbances ..
Nothing to argue .. Refrain from disputing ..
No anger hovered .. Nothing to die for


Pure awe-inspiring .. Awe-inspiring tracks ..
Great awe-inspiring .. Eternal tranquillity

Approach compassion .. Remove flaws ..
Reveal truths .. Neither fall short nor over

The common meaning .. The auspicious meaning ..
Nectar statements .. Seeing the essentials


To guide and control .. With open mind ..
The sequence of activities .. Never reach end

Brightness un-born .. Born of purity ..
Fresh, clean and light-shinning statements

Equality in accordance with equal mind ..
Reach the unsurpassable

Silas set up by Buddha are pure ..
No transgression .. No disobeying

Conquer devil's arena .. Victorious over other paths .
Shinning the clarity of Dharma

Convert through giving teachings ..
Open up Dharma treasures


Comment:

This awe-inspiring mantra was bestowed by Sakyamuni Buddha as recorded in Section 20 of the Buddha Expounding on the Ocean Dragon King Sutra (Fo Shuo Hai Long Wang Jing).
The original mantra is continuous without breaking into sections. In order to facilitate understanding and memorization, I have rendered the text into 10 consecutive lines.
© Yutang Lin, August 1, 2003

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Read a GOOGLE BOOK
The Way to Buddhahood:
Instructions from a Modern Chinese Master
Yin Shun


CLICK for more information


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Ocean Dragon King Sutra: Ratnavati

Ratnavati is named as a mythical ancestor, because her story is told only in a sutra. In the Ocean Dragon King Sutra, she is described as a girl living at the time of Shakyamuni. She argued with Makakashyo, Shakyamuni's first Dharma heir and our second ancestor.

Makakashyo told Ratnavati, "You cannot attain enlightenment, because you are female. Women cannot attain full enlightenment."

Ratnavati answered, "If one has a pure mind and body, if one's heart is firmly set on enlightenment, then full Buddhahood is already in your grasp. There is no real difference between men and women. If women cannot attain full enlightenment, then neither can men. Enlightenment has nothing to do with this thing of being male or being female."

It is said that Makakashyo answered, "If you put it like that, you must be right."

Shakyamuni Buddha then predicted Ratnavati's full enlightenment, without stipulating that she would first have to become a man.
http://www.dharma-rain.org/StillPoint/archives/SPjan_feb00.shtml



Dragon King ! CLICK for more photos
Dragon King


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spring surprize -
the Dragon King shows me
his secrets




.Ryuu-oo 竜王 Ryu-O - The Dragon King .

Dragon Art Gallery

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2/14/2008

Three Treasures - Instruments

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Daruma Pilgrims Gallery

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Three Venerable Treasures, sanson 三尊
of the Haiku World


sanson is usually used to describe a trinity of Buddhist deities.

CLICK for more photos




正風の三尊見たり梅の宿
shoofuu no san-zon mitari ume no yado

I view three masters
of the original style...
plum blossom inn

Kobayashi Issa

This obscure haiku is clarified by its prose context in Issa's journal. He was visiting Matsuyama on Shikoku Island, where he saw three hanging scrolls containing haiku by Basho and two other poets of Bashoo's school ("original style"): Kikaku and Sodoo.
I thank Takashi Kasegawa, president of the Shiki Museum in Matsuyama, for providing information on this haiku.
Tr. David Lanoue



素堂の孫弟子 我又正風
sodou no mago deshi ware mata shoofu

Grand pupil of Sodo
me too
Original style


© Haiga and Renku by Nakamura Sakuo

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The three treasures are three scrolls painted by Kano Tansetsu Morisada 狩野探雪, a member of the Kano school of painting.
They depicted as pan-pipe called shoo 笙, a koto 琴 and
a big drum, daikoo 太鼓.

Issa saw these scrolls at the home of rich Haiku poet Kudara Gyobun 百済魚文(くだら ぎょぶん) in Matsuyama town, Shikoku. Issa was 33 and the year is 1795. The scrolls are now called
haikai sanson gasan 俳諧三尊画賛.



Memorial stone of this haiku in Matsuyama
© Photo: cmfdiary



..... koto hajime 琴始(ことはじめ)first koto lesson
keiko hajime, keikohajime 稽古始 (けいこはじめ)
first lesson, first rehearsal, first practise
(of an artform)

. WKD : KIGO for the New Year .

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けしからぬ 桐の落葉や 笙の声
keshikaranu kiri no ochiba ya shoo no koe

It seems to me insulting
That the fallen leaves of paulownia drown
The sound of Japanese panpipes

(Kikaku : to the picture of Japanese panpipes)

Tr. Ehime


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ちるはなや鳥も驚く琴の塵
chiru hana ya tori mo odoroku koto no chiri

Blossoms are scattered
By birds that scared
At dust on koto

(Matsuo Basho : to the picture of koto)
Tr. Ehime

Notes:"dust on koto, koto no chiri" is after the historical fact that good sounds fluttered with the dust on the koto.


cherry blossoms fall -
even the birds are surprised
at the dust of the koto

Tr. Gabi Greve


Basho wrote this hokku in 1684 貞亨元年, age 41 or later.

"If the koto on this painting could produce a sound, that would be the "dust of the koto".
Even the birds would be surprized.
Even the cherry blossoms would fall down."


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しぐるるや鼠のわたる琴の上
shigururu ya nezumi no wataru koto no ue

Light winter rain
like scampering rat's-feet
over my koto

Tr. Sam Hamill

. Yosa Buson 与謝蕪村 - Introduction .



. Japanese Literature .
discussion of the haiku on facebook
Is this a mouse or a rat ? Is is scampering?


what is the sound
of one mouse walking
over a koto ?


Gabi Greve, March 2015

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CLICK for more photos

青海や 太鼓ゆるみて 春の声
aoumi ya daiko yurumite haru no koe

I'm seeing the blue sea
The sound of drum has very softened
And Spring is in the air

(Sodho : to the picture of drum)
Tr. Ehime


Between 1692 (Genroku 4) and 1699 (Genroku 7),
Tansetsu Kano
drew the pictures, on that the three of Kikaku 其角, Basho and Yamaguchi Sodoo 山口素堂 wrote a caption each other, at the request of Shukuzan Hisamatsu 久松粛山 who belonged to the domain of Matsuyama.
source :www.lib.ehime-u.ac.jp. kuhi


. WKD : Yamaguchi Sodoo 山口素堂 Yamaguchi Sodo


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The shō (笙)
is a Japanese free reed musical instrument that was introduced from China during the Nara period (AD 710 to 794). It is modeled on the Chinese sheng, although the shō tends to be smaller in size. It consists of 17 slender bamboo pipes, each of which is fitted in its base with a metal free reed. Two of the pipes are silent, although research suggests that they were used in some music during the Heian period.
© More in the WIKIPEDIA !



The koto (箏)
is a traditional Japanese stringed musical instrument, similar to the Chinese zheng, the Mongolian yatga, the Korean gayageum and the Vietnamese đàn tranh. The koto is the national instrument of Japan. Koto are about 180 centimetres (71 in) length, and made from kiri wood (Paulownia tomentosa). They have 13 strings that are strung over 13 movable bridges along the width of the instrument. Players can adjust the string pitches by moving these bridges before playing, and use three finger picks (on thumb, index finger, and middle finger) to pluck the strings.
© More in the WIKIPEDIA !



The Taiko (太鼓)
means "drum" in Japanese (etymologically "great" or "wide drum"). Outside Japan, the word is often used to refer to any of the various Japanese drums, (和太鼓, "wa-daiko", "Japanese drum", in Japanese) and to the relatively recent art-form of ensemble taiko drumming (sometimes called more specifically, "kumi-daiko" (組太鼓)). The performances can last between 5 and 25 minutes and typically follow a jo-ha-kyū (beginning, middle, end/rapid, sudden, urgent, and emergency) structure, which means the performance will speed up significantly towards the grand finale.
© More in the WIKIPEDIA !



. WKD : Musical Instruments .
The Drum (ko 鼓)

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- quote
Tokyo Koto 東京琴 Japanese Harp

■ Traditional Technologies and Techniques

1- When making the body of the koto (a Japanese harp), its length and width are first determined, and a rounded outer surface is created in order to effectively bring out the grain patterns of the wood. To achieve this surface, positive cambers (the lengthwise arch and crosswise arch) are formed using an uchi-marukanna 内丸鉋 planing tool (a tool used for paring convex curved surfaces). The reverse, inner surface is shaved away using a chona 釿  (an adze, or edge tool) and then finished using a soto-marukanna 外丸鉋 planing tool (a tool used for paring concave curved surfaces). Next, a chisel is used to create distinctive wavy resonance patterns known as ayasugi 綾杉文様. Finally, four crosspieces, a seki-ita 関板 support piece and an itojikiri 糸じきり piece (which prevents damage to the body from the strings) are added to the instrument.
2- During the koyaki 甲焼き finishing process, a charcoal fire is built in a stove, a hot iron is heated until it glows red, and the iron is then used to sear all the surfaces of the instrument's body.
3- Decorative implements (kuchimae, shiburoku, kashiwaba, ashimawari and ura-ana/inketsu) (口前、四分六、柏葉、足廻り、裏穴「音穴」) are crafted and installed in and around the instrument's body.
4- Shinza-uchi 芯座打 involves the opening of 13 holes at even intervals across the rokubu-ita 六分板 fitting (attached to the outside of the body), and then attaching shinza (ryugan) 龍眼(芯座) to the rokubu-ita through pounding with a wooden mallet. A cloth is stretched over the lower end (ryubi 龍尾)  of the koto, providing slip protection and serving as a decorative element.



■ Traditionally Used Raw Materials
Paulownia, Red Sandalwood, Sandalwood, silk thread
桐、紅木紫檀、紫檀、絹糸

■ History and Characteristics
Written in kanji characters, “koto” (the name of the Japanese harp) may be expressed as either “so” (「筝」) or as “koto” (「琴」).

However, “so” (「筝」) is now also read as “koto,” and it is used to describe a 13-string instrument. Strictly speaking, ”koto”(「琴」), originally described a completely different 7-string instrument that lacked a bridge used for heightening or lowering sound pitch.

At present, of these two kanji characters, only “koto” (「琴」) is designated for everyday use. Accordingly, it is more commonly used to describe both the 13-string and 7-string instruments than “so” (「筝」).

Composing music for the 13-string koto commenced with a Buddhist priest called Kenjun 賢順(believed to have lived 1534-1623), who hailed from the Zendoji Temple 善導寺 in Kurume, Kyushu. In being greatly influenced by gagaku 雅楽 (ancient court music) and kinkyoku 琴曲 (music played on the 7-string instrument), Kenjun is said to have composed koto music in the Chikushi Style 筑紫流, achieving great success at around the end of the Muromachi Period (1336-1573).

With the passage of time, the Chikushi Style gave birth to the Ikuta 生田流 and Yamada Styles 山田流, along the way it also giving rise to the Yatsuhashi Style 八橋流.

In 18th century Edo, Yamada Toyoichi 山田斗養一 (later called Kengyo 検校) (1757-1817) created new music in which the koto became the performance focus. This was a transformation from traditional music in which the koto had accompanied the shamisen. In that he possessed a very fine voice, Yamada Kengyo was greatly acclaimed in Edo as an exponent of the Yamada Style of koto music. Concurrently, he also worked to improve both the finger plectrums used when playing the koto and the instrument itself, such developments becoming the basis of the modern “Yamada Koto.”

A koto craftsman called Shigemoto Fusakichi 重元房吉 also transformed the instrument. He made certain improvements to the existing design in accordance with the music of the Yamada Style.

Fusakichi's koto measured some six shaku (it being approximately 180cm long). This was some three sun (approximately 9cm) shorter than previous instruments. He also thickened the koto by working to add to the sound volume produced by the instrument. This was done by strengthening the camber (the longitudinal curvature of the instrument). Fusakichi also increased the size of plectrums so that the sound quality of the koto was better articulated.

The features described above came to represent those of the Tokyo Koto, this instrument being widely used by both the Yamada and Ikuta Styles of koto music.

Materials used in the manufacture of koto are Paulownia, Red Sandalwood and Sandalwood, etc. Furthermore, silk thread is used to make the strings.

Tokyo Japanese Musical Instruments Association
- source : www.sangyo-rodo.metro.tokyo.jp

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- quote -
Fukuyama koto 福山琴 - Hiroshima

It seems likely that the making of Fukuyama Koto started at the time of the erection of a castle at the beginning of the Edo period (1600-1868) in Fukuyama, which is now a city in Hiroshima Prefecture. Craft industries flourished in castle towns during the Edo period, and with encouragement from the feudal lord at the time, both accompanied and unaccompanied songs were very popular in Fukuyama.
In the latter years of the Shogunate and right through the Meiji period (1868-1912), superb koto players from Fukuyama appeared and trained many budding musicians. It is perhaps, therefore, little wonder that koto from this old castle town gained such a good reputation and production of these beautiful flat harps was quick to follow.
Well seasoned
paulownia (Paulownia Sieb. et Zucc.) of the very best quality is used to make these instruments which are brimming over with exquisite craftsmanship evident in the extremely detailed work. The superb tone, the beautiful grain on the soundbox and the splendid decorations are a product of the technical brilliance of the highly experienced makers of the koto.
- source : kougeihin.jp.e... -

. Hiroshima Folk Art and Craft - 広島県  .


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琴箱や古物店の背戸の菊
kotobako ya furumono dana no sedo no kiku

this box for a koto -
at the back door of the antiques dealer
there are chrysanthemums


Written in autumn of 1693, 元禄6年秋, Basho age 49, or later.

There is an antiques dealer, or rather a "dealer for old things" in Edo, selling koto boxes beside his usual old robes and old furniture.
And in his backyard, chrysanthemume are in flower.
sedo here means "back door" 裏戸、裏口.
Basho is simply stating what he sees by the roadside (later termed shasei).

. Matsuo Basho 松尾芭蕉 - Archives of the WKD .




Playing the Koto: Nagoya Woman of the Kôka Era (1844-48)
Thirty-six Elegant Selections
「三十六佳撰 琴しらべ 弘化頃名古屋婦人」
水野年方 Mizuno Toshikata (1866 – 1908)


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the three treasures

- Shared by Ron Moss -
Joys of Japan, 2012


The Three Jewels, also called the Three Treasures, the Siemese Triples, Three Refuges, or the Triple Gem (त्रिरत्न (triratna)) (Pali: tiratana), are the three things that Buddhists take refuge in, and look toward for guidance, in the process known as taking refuge.

The Three Jewels are:

Buddha - The Enlightened or Awakened One
Dharma - The Teaching
Sangha - The Community


Taking refuge in the Three Jewels is central to Buddhist lay and monastic ordination ceremonies, as originated by Gautama Buddha, according to the scriptures.
© More in the WIKIPEDIA !


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More photos concerning Kano Tansetsu


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Kobayashi Issa and Haiku 小林一茶

Daruma Pilgrims in Japan

. WKD : Music and Haiku .



- - - - - first play of koto and flute
. SAIJIKI - THE NEW YEAR

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年あたらし瑞雲彫りし八雲琴
nen atarashi zui-unbori shi yagumogoto

a new year starts -
this Yagumogoto
with cloud pattern carvings


下田稔 Shimoda Minoru




yagumototo, yagumo-goto 八雲琴 two-string zither

. zui-un 瑞雲文様 auspicious cloud art motives .

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2/13/2008

Temple Saimyo-Ji

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Daruma Pilgrims Gallery

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Temple Saimyo-Ji (Saimyooji) and Issa
最明寺(さいみょうじ)

in Kazahaya, Hojo City, Iyo no Kuni, Shikoku

CLICK for original LINK



turning my back
to the wood fire...
Saimyo Temple


hota no hi ni senaka muke keri Saimyooji
ほたの火にせなか向けり最明寺

by Issa, 1819
Tr. David Lanoue





やっと着きたる今晩の宿
yattto tsukitaru konban no yado

at last arriving at
the inn tonight


© Haiga and Renku by Nakamura Sakuo


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In the temple compound is an "Issa Walk" with four memorial stones.


枝折れて何と這うべき葛かずら
eda orete nan to iu beki kuzu kazura

broken branches
what shall I say
arrowroot creepers

Tr. Nakamura Sakuo .. with an explanation



After leaving temple Saimyo-Ji he wandered toward the capital town of Matsuyama.

門前や 何万石の 遠がすみ
monzen ya nanmangoku no toogasumi

finally Matsuyama !
the far away haze
of a thriving town


(this is a rather free translation)


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"Issa Walk" in Kazahaya 風早一茶の道

In his 30s, Issa spent some seven years on the road in Shikoku, Kyushu and Western Japan. In February 1819, at age 33, he was in Iyo, now the area around Matsuyama in Shikoku, in the town of Hojo 北条市, trying to visit his haiku friend by the name of Gekka-An Sarai 月下庵茶来, who was headpriest at this Zen temple in the 11th generation.

But when Issa arrived at the temple, he was told that the headpriest Sarai had died many years ago in 1789. Issa had walked more than 900 miles to meet him in vain. He could not even stay at the temple over night, however, because most of the temple had been burned down by a recent fire, and the new headpriest refused him to stay. Issa was quite sad about these events. But it seems he found shelter for the night in the home of a nearby villager, who was also a haiku poet.

Now the temple is rebuilt and has a stone monoment in honor of Issa with the following haiku, which reflects the state of Issa's mind on hearing on the death of the friend and the burnt-down temple.


朧(おぼろ)々ふめば水也まよひ道
obroro oboro fumeba mizu nari mayoimichi

hazy hazy night -
I step into a puddle,
lost on my way


The memorial was built in memory of the 170th year of his visit in 1964.

Click for enlargement
Stone Memorial of Issa at Temple Saimyo-Ji

© HOTTA CONSTRUCTION CORP.



Being driven from the temple Saimyo-Ji, Issa went looking for another haiku friend to stay. He walked down the slope for about 100 meters and found the home of Takahashi Gosei 高橋五井(ごせい), where he wrote the following haiku


月朧よき門探り当たるぞ
tsuki oboro yoki monsaguri ataru zo

hazy moonlight -
looking for a gate (: place to stay over night)
I find a nice one





Other haiku by Issa, written in the town of Hojo, now on stone memorials in the temple compound:

「雀の子 そこのけそこのけ 御馬が通る」
suzume no ko soko noke soko noke uma ga tooru

little sparrow!
out of the way, out of the way!
the honorable horse is passing



「やれ打つな 蝿が手をすり 足をする」
yare utsu na hae ga te o suri ashi o suru

hey, don't swat!
a fly wrings its hands
wrings his feet



「痩がへる まけるな一茶 是に有り」
yasegaeru makeru na issa kore ni ari

come on, little frog!
don't loose this battel!
Issa is right here!



and here is a haiku by Sarai


朝顔や入りのこりたる星一つ 
asagao ya irinokoritaru hoshi hitotsu

茶来


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External LINKS


Dogo Park
Matsuyama Memorial Stone of Issa


Katsuyama-cho
Matsuyama Memorial Stone of Issa


一茶とともに四国路を旅する


all translations on this page by Gabi Greve, unless stated otherwise

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Issa also stayed at temple Sennen-Ji in Shikoku 専念寺, close to Kannonji town.


Kobayashi Issa (June 15, 1763 - January 5, 1828)


Daruma Pilgrims in Japan


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2/08/2008

The Dragon's Gift

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DRAGON Gallery

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The Dragon's Gift:

The Sacred Arts of Bhutan

February 26 - May 23, 2008



This catalogue accompanies The Dragon's Gift: The Sacred Arts of Bhutan, one of the most highly anticipated exhibitions of Buddhist art to be held in recent times. For over five years, the Honolulu Academy of Arts, under the direction of Dr. Stephen Little, has conducted ambitious fieldwork and research in Bhutan. Enjoying a close working relationship with the Royal Government of Bhutan, the Honolulu Academy of Arts research teams have been given unprecedented access to the nation’s treasuries of sacred art and dance.

The Dragon's Gift offers a rare opportunity to introduce, to the wider international audience, some of the most sacred Buddhist images of Bhutan. From the wealth of material surveyed, the organizers of the exhibition have selected over one hundred objects of superior aesthetic achievement and deep religious significance, the vast majority of which have never before been seen in the West. Nearly all of the works of art presented in this catalogue are from active temples and monasteries and remain in ritual use.

Most of the items are painted or textile thangkas or gilt bronze sculptures which date primarily from the 17th to the 19th centuries – a golden age in the Buddhist arts of Bhutan. Ranging from depictions of Tantric deities to individualized portraits of Buddhist masters, the exhibition and catalogue present outstanding works of art with a wide iconographic scope. For the Buddhist people of Bhutan, these sacred items are conceived as supports along the journey to enlightenment, and are of vital spiritual significance.
© www.serindia.com

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Buddha Vajrasattva
16th century
Dongkarla Kunzang Choling, Paro




Bodhisattva Manjushri, 18th century
Ink and mineral colors on cotton
Height: 201 x Width: 100 cm
Trashigang Gönpa, Thimphu


The Dragon’s Gift introduces such key Buddhist masters in Bhutan’s history as Padmasambhava (also known as Guru Rinpoche, 8th century, who first brought Tantric Buddhism to Bhutan), Pema Lingpa (1450–1521, a famous “Treasure Revealer”), Drukpa Kunley (1455–1529, the “Divine Madman”), and Zhabdrung Ngawang Namgyel (1594–1651, the unifier of Bhutan), and such key religious figures as Buddhas, bodhisattvas (including the powerful female deities Tara and Prajnaparamita), and wrathful deities (including Mahakala and Yamantaka).

The exhibition’s timing is significant as it opens in 2008, during which Bhutan will transform itself into a democratically elected constitutional monarchy.

© www.curatedobject.us

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Bhutan is the only country in the world to adopt Vajrayana, or Tantric Buddhism, as its official religion, and the particular form of Buddhism found in Bhutan permeates all aspects of culture and the arts. Bhutan is remarkable for the antiquity and continuity of its Buddhist teachings, with the first temples in the region established during the seventh century. The arts of the two main branches of Vajrayana Buddhism in Bhutan, the Drukpa Kagyu and the Nyingma schools, will be represented in the exhibition.

CLICK for more photos
Dzong Fortresses


The exhibition is divided into 12 sections.

Section One: Buddhas
Shakyamuni, the historical founder of Buddhism in the fifth century B.C., is the first image encountered in the exhibition. Paintings depicting his life and previous incarnations complement sculptural representations. Depictions of the five cosmic Buddha Families, such as an elaborate sculpture of Aksobhya, provide a broader definition of Buddhahood.


Section Two: Bodhisattvas
Bodhisattvas, beings who defer their own attainment of complete Buddhahood to assist others on the path to enlightenment, are highly venerated in the Vajrayana Buddhist tradition. This section introduces such popular and revered Bodhisattvas as Manjushri, shown in multiple forms including a sumptuous painted thangka of the White Manjushri, Vajrapani, and Avalokitesvara.


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Padmasambhava


Section Six: Deity Yoga
A wide variety of spiritual figures comprise the Buddhist pantheon in Bhutan. Many of these deities are the focus of Buddhist ritual practices such as visualizations and mantra chanting. This section introduces these figures, the concepts they represent, and associated practices. Examples include a powerful yab-yum sculpture of Vajrasattva and his consort, representing the feminine wisdom and masculine “skillful means” (upaya) that lead from ignorance to enlightenment.


Section Eight: Mandala
Perhaps no visual expression of Buddhist thought is as mysterious and attractive to the Western viewer as the mandala. Intricate spiritual diagrams that are considered maps leading to wisdom and spiritual knowledge, mandalas are powerful tools employed in the quest for enlightenment. A variety of painted mandalas will be presented along with references to associated ritual practices.

© www. Honolulu Academy of Arts


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Read more in ORIENTATIONS

CLICK to go to Orientations

The geographical inaccessability of Bhutan has for centuries shrouded the Himalayan kingdom in mystery and romance. However, as this tiny nation begins to open itself to the world, a dynamic society which honours traditions and preserves values is revealed. In 2003, Stephen Little, Director of the Honolulu Academy of Arts, began negotiations with the Royal Government of Bhutan to organize an international exhibition to highlight its unique culture. Five years in the planning, `The Dragon's Gift: The Sacred Arts of Bhutan' opens in Honolulu on 24 February, accompanied by a symposium.

In this issue, essays by Terese Bartholomew, John Johnston and Dorji Yangki highlight distinctive aspects of Bhutan's art and architecture.

Joseph Houseal, Mark Fenn and Ephraim Jose demonstrate how this project extended beyond the selection of artefacts for display. The creation of an archive documenting ritual dance traditions and the setting-up of workshops to educate people in the practices of restoration and conservation reflect the unprecedented engagement of a foreign cultural institution with different levels of Bhutanese society.

© Volume 39 - Number 1 - January/February 2008


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Reference :

The Gong Due Ritual Dance Visualization
Sand Mandala

CLICK for enlargement
Core of Culture Dance Preservation, Bhutan
Expedition Leader: Joseph Houseal 2004-2006



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Black Hat Dance, Zhanag and Cham Dance


Five Bhutanese Offerings of Sensory Enjoyment

silk cloth for the touching fingers
conch shell with yoghurt for the nose
mirror for the eyes
cymbals for the ears
sweet fruit for the tounge


The Encyclopedia of Tibetan Symbols and Motifs




the Dragon's gift -
an online traveller
folds his hands



... ... ... ... ... . BHUTAN SAIJIKI


Dragon Art Gallery

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2/07/2008

Yakushi Pilgrimage

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Daruma Pilgrims Gallery

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. Yakushi Pilgrims INFO .
- Introduction -


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Pilgrimage to 49 Temples of
Yakushi Nyorai in Western Japan
西国四十九薬師巡礼


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Links to Japanese Pages

In Nara
第 1番 瑠璃宮 薬師寺 ... Yakushi-Ji 奈良県奈良市
................... (including the exhibition in April 2008)

第 2番 登美山鼻高 霊山寺 Ryoosen-Ji 奈良県奈良市
. Ryoosenji, Ryōsen-ji 霊山寺 Ryosen-Ji .

第 3番 法性山 般若寺 Hannya-Ji 奈良県奈良市
第 4番 興福寺東金堂Tookondoo 奈良県奈良市
第5番 南都 元興寺 Gangoo-Ji 奈良県奈良市
第6番 日輪山 新薬師寺 Shin Yakushi-Ji 奈良県奈良市
第7番. 霊禅山 久米寺 Kumedera 奈良県橿原市 .
第8番 Muro-Ji 室生寺 Muroo-Ji 奈良県宇陀郡室生村
第9番 小松山 金剛寺 Kongoo-Ji 奈良県五條市

In Wakayama prefecture
第10番 高野山 龍泉院 Ryuusen-In 和歌山県伊都郡高野町
第11番 小田原坊 高室院 Takamura-In 和歌山県伊都郡高野町
第12番 幡川山 禅林寺 Senrin-Ji 和歌山県海南市

In Osaka
第13番 龍池山 弘川寺 Hirokawadera 大阪府南河内郡河南町
第14番 青龍山 野中寺 Yachuu-Ji 大阪府羽曳野市
第15番 一乗山 家原寺 Ebara-Ji 大阪府堺市
第16番 荒陵山 四天王寺 Shitenoo-Ji 大阪市天王寺区
第17番 護国山 國分寺 Kokubun-Ji 大阪市北区
第18番 大沢山 久安寺 Kyuuan-Ji 大阪府池田市

In Hyogo prefecture
第19番 崑崙山 昆陽寺 Konyoo-Ji 兵庫県伊丹市
第20番 松泰山 東光寺 Tookoo-Ji 兵庫県西宮市
第21番 東光山 花山院 Kazan-In 兵庫県三田市
第22番 刀田山 鶴林寺 Kakurin-Ji 兵庫県加古川市
第23番 いかるが 斑鳩寺 Ikarugadera 兵庫県揖保郡太子町
第24番 妙徳山 神積寺 Jinyaku-Ji 兵庫県神崎郡福崎町
第25番 十九峯 達身寺 Tasshin-Ji 兵庫県丹波市

In Kyoto and Hyogo
第26番 医王山 長安寺 Chooan-Ji 京都府福知山市
第27番 紫金山 天寧寺 Tennei-Ji 京都府福知山市
第28番 亀居山 大乗寺 Daijoo-Ji 兵庫県城崎郡香住町
第29番 末代山 温泉寺 Onsen-Ji 兵庫県城崎郡城崎町
第30番 医王山 多禰寺 Tane-Ji 京都府舞鶴市

In Shiga prefecture
第31番 医王山 総持寺 Sooji-Ji 滋賀県長浜市
第32番 龍應山 西明寺 Saimyoo-Ji 滋賀県犬上郡甲良町

In Mie prefecture
第33番 高富山 石薬師寺 Ishi Yakushi-Ji 三重県鈴鹿市
第34番 塔世山 四天王寺 Shitenoo-Ji 三重県津市
第35番 丹生山 神宮寺 Jinguu-Ji 三重県多気郡勢和村
第36番 日朝山 弥勒寺 Miroku-Ji 三重県名張市

In Kyoto
第37番 小田原山 浄瑠璃寺 Jooruri-Ji 京都府相楽郡加茂町
第38番 東光山 法界寺 Hookai-Ji 京都市伏見区
第39番 醍醐山 醍醐寺 Daigo-Ji 京都市伏見区
第40番 瑠璃山 雲龍院 Unryuu-In 京都市東山区
第41番 法寿山 正法寺 Shooboo-Ji 京都市西京区
第42番 小塩山 勝持寺 Shooji-Ji 京都市西京区
第43番 朝日山 神蔵寺 Jinzoo-Ji 京都府亀岡市
Nr. 44 . 高雄山 神護寺 Jingo-Ji 京都市右京区 .
第45番 魚山 三千院門跡 Sanzen-In Monzeki 京都市左京区

In Shiga prefecture
第46番 繖山 桑實寺 Kuwa no mi Dera 滋賀県蒲生郡安土町
Nr. 47 . 医王山 善水寺 Zensui-Ji 滋賀県湖南市 .
第48番 長等山 水観寺 Suikan-Ji 滋賀県大津市
第49番 比叡山 延暦寺 Enryaku-Ji 滋賀県大津市



© ~t-izumo


Prayer to Yakushi Nyorai at Temple Nr. 48

なむやくし しょびょうなかれと ねがいつつ るりのくすりを あたえたまうぞ
namu Yakushi shobyoo nakareto negaitsutsu ruri no kusuri o atae tamau zo

Praise be to Yakushi!
You carry no medicine pot,
but I pray and beg you
please give me the medicine
of your lapislazuli paradise !



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Yakushi Pilgrimage covers 49 temples dedicated to Yakushi Nyorai . . .
- source : www.taleofgenji.org

Japanese Reference
© Hirotaku


. Yakushi Nyorai Pilgrimages - Introduction .


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IN .... K Y U S H U

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九州四十九院薬師霊場
49 Sites for Yakushi Nyorai (Kyushu)


Temple Kokubunji, Fukuoka Town


741(天平13)年に聖武天皇は全国66カ所に国分寺、国分尼寺を建てるよう勅令を出した。
© www.educ.pref.fukuoka.jp



List of the Temples

In Fukuoka
第一番 龍頭光山 国分寺 真言宗 薬師如来 福岡県太宰府市国分
第二番 医王山 南淋寺 真言宗 薬師如来 福岡県朝倉郡朝倉町
第三番 白馬山 安国寺 真言宗 白衣観音 福岡県山田市下山田
第四番 東照山 種因寺 天台宗 薬師如来 福岡県嘉穂郡桂川町
第五番 右芳山 薬師院 真言宗 薬師如来 福岡県鞍手郡鞍手町
第六番 広寿山 福聚寺 黄檗宗 釈迦牟尼仏 北九州市小倉北区寿山町
第七番 内尾山 相円寺 天台宗 薬師如来 福岡県京都郡苅田町
第八番 金光明山 国分寺 真言宗 薬師如来 福岡県京都郡豊津町

In Oita
第九番 金剛山 長安寺 天台宗 千手観音菩薩 大分県豊後高田市加礼川
第十番 石立山 岩戸寺 天台宗 不動明王 大分県東国東郡国東町
第十一番 檜原山 正平寺 天台宗 阿弥陀如来 大分県下毛郡耶馬溪町
第十二番 清寧山 観海寺 曹洞宗 薬師如来 大分県別府市南立石
第十三番 本宮山 大山寺 天台宗 阿弥陀如来 大分市八幡
第十四番 宝劒山 神護寺 臨済宗 阿弥陀如来 大分市鶴崎国宗
第十五番 瑞雲山 龍興寺 臨済宗 釈迦牟尼仏 大分市小中島
第十六番 高雄山 當陽寺 臨済宗 聖観音菩薩 大分市市尾
第十七番 有智山 蓮城寺 真言宗 千手観音菩薩 大分県大野郡三重町

In Miyazaki
第十八番 蓬莱山 今山大師寺 単立 弘法大師 宮崎県延岡市山下町
第十九番 雲峰山 昌龍寺 曹洞宗 釈迦牟尼仏 宮崎県西臼杵郡日之影町
第二十番 福聚山 極楽寺 Gokuraku-Ji
............................. 曹洞宗 阿弥陀如来 宮崎県延岡市土々呂町
第二十一番 鉄城山 全長寺 曹洞宗 釈迦牟尼仏 宮崎県東臼杵郡
第二十二番 医薬山 浄土寺 曹洞宗 薬師如来 宮崎県西都市三納
第二十三番 寶来山 幸福寺 曹洞宗 釈迦牟尼仏 宮崎県日向市平岩
第二十四番 開眼山 明星寺 曹洞宗 釈迦牟尼仏 宮崎市吉村町

In Kagoshima
第二十五番 源忠山 光明禅寺 曹洞宗 釈迦如来 鹿児島県指宿市十町
第二十六番 法智山 妙円寺 曹洞宗 釈迦牟尼仏 鹿児島県日置郡伊集院町
第二十七番 冠嶽山 鎮国寺 真言宗 黄不動明王 鹿児島県串木野市上名

In Kumamoto
第二十八番 太梅山 光巌禅寺 曹洞宗 不動明王 熊本県水俣市天神町
第二十九番 曹源山 法泉寺 曹洞宗 聖観音菩薩 熊本県宇土市神馬町
第三十番 阿蘇山 西巌殿寺 天台宗 十一面観音菩薩 熊本県阿蘇郡
第三十一番 吾平山 相良寺 天台宗 千手観音 熊本県鹿本郡菊鹿町
第三十二番 護国山 金剛乗寺 真言宗 薬師如来 熊本県山鹿市九日町

In Nagasaki
第三十三番 長寿山 龍泉寺 曹洞宗 釈迦牟尼仏 長崎県南高来郡西
第三十四番 平山山 平仙寺 天台宗 不動明王 長崎県諌早市上野町
第三十五番 針尾山 祇園寺 天台宗 如意輪観音 長崎県佐世保市針尾中町
第三十六番 城持山 薬王寺 曹洞宗 薬師如来 長崎県佐世保市新替町

In Shiga
第三十七番 三間山 東光寺 真言宗 薬師如来 佐賀県杵島郡山内町
第三十八番 日輪山 安福寺 天台宗 阿弥陀如来 佐賀県杵島郡白石町
第三十九番 国祐山 妙法院 金華山修験本宗 蔵王権現 佐賀県伊万里市
第四十番 天鼓山 来雲寺 天台宗 聖観世音菩薩 佐賀県唐津市宇木
第四十一番 芙蓉山 医王寺 曹洞宗 薬師如来 佐賀県東松浦郡相知町
第四十二番 妙台山 見明寺 天台宗 薬師如来 佐賀県小城郡小城町
第四十三番 広巌山 常福禅寺 臨済宗 薬師如来 佐賀県小城郡牛津町
第四十四番 恵日山 寶琳院 天台宗 聖観世音菩薩 佐賀市鬼丸町
第四十五番 竹林山 持光寺 天台宗 千手観音 佐賀市本庄町
第四十六番 松巌山 青龍寺 天台宗 千手観音菩薩 佐賀県三養基郡基山町

In Fukuoka and Shiga
第四十七番 柳坂山 永勝寺 曹洞宗 薬師如来 福岡県久留米市山本町
第四十八番 光林山 昌元寺 天台宗 阿弥陀如来 佐賀県鳥栖市田代上町
第四十九番 小松山 大興善寺 天台宗 十一面観音菩薩 佐賀県三養基郡



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Click Photo for more Japanese Reference


Map with all Temples



Gokuraku-Ji
CLICK for all stamps
List of Pilgrim Stamps of all temples
九州四十九院薬師霊場 / 納経帳

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播州薬師霊場 21 pilgrim temples in Harima / Hyogo


播州薬師第一番霊場 21 Pilgrim Temples in Harima - Hyogo
播州薬師霊場(ばんしゅうやくしれいじょう)は、播州地域(兵庫県南西部)にある薬師瑠璃光如来を祀る霊場の事。全ての札所は天台宗の寺院からなる。1980年(昭和55年)結成。

札所 山号 寺院名 所在地 宗派 備考
御本山 比叡山 延暦寺
(えんりゃくじ) 〒520-0116 滋賀県大津市坂本本町4220 天台宗 西国薬師49

1 三身山 太山寺 Taisan-Ji (たいさんじ) 〒651-2108
神戸市西区伊川谷町前開224 天台宗 新西国25、神戸六地蔵1、明石西国26、神戸十三仏4
2 医王山 與楽寺
(よらくじ) 〒651-2117 神戸市西区北別府2丁目12-1 天台宗 -
3 医王山 清水寺
(せいすいじ) 〒651-2125 神戸市西区玉津町新方498-1 天台宗 -
4 護国山 宝福寺
(ほうふくじ) 〒651-2233 神戸市西区櫨谷町福谷710 天台宗 -
5 太寺山 高家寺
(こうけじ) 〒673-0845 明石市太寺2丁目10-35 天台宗 -
6 龍王山 長林寺
(ちょうりんじ) 〒673-0893 明石市材木町9-4 天台宗 -
7 薬王山 長光寺
(ちょうこうじ) 〒674-0062 明石市大久保町谷八木742 天台宗 -
8 念仏山 教信寺
(きょうしんじ) 〒675-0012 加古川市野口町野口465 天台宗 -
9 刀田山 鶴林寺
(かくりんじ) 〒675-0031 加古川市加古川町北在家424 天台宗 新西国27、西国薬師22、関西花9、聖徳太子御遺跡27
10 御獄山 清水寺
(きよみずでら) 〒673-1402 加東市平木1194 天台宗 西国25、播磨西国31
11 北栄山 羅漢寺
(らかんじ) 〒675-2312 加西市北条町北条1293 天台宗 -
12 妙徳山 神積寺
(じんしゃくじ) 〒679-2205 神崎郡福崎町東田原1891 天台宗 西国薬師24
13 妙見山 應聖寺
(おうしょうじ) 〒679-2217 神崎郡福崎町高岡1912 天台宗 関西花8
14 松金山 薬常寺
(やくじょうじ) 〒679-2101 姫路市船津町3763 天台宗 -
15 増位山 随願寺
(ずいがんじ) 〒670-0808 姫路市白国3丁目12-5 天台宗 播磨西国4
16 書寫山 圓教寺
(えんぎょうじ) 〒671-2201 姫路市書写2968 天台宗 西国27、播磨西国1
17 一乗山 圓明寺
(えんみょうじ) 〒671-2106 姫路市夢前町莇野219 天台宗 -
18 いかるが 斑鳩寺
(いかるがでら) 〒671-1561 揖保郡太子町鵤709 天台宗 新西国32、西国薬師23、聖徳太子御遺跡28
19 宝性山 長楽寺
(ちょうらくじ) 〒678-0174 赤穂市砂子398 天台宗 播磨西国9
20 明王山 普門寺
(ふもんじ) 〒678-0221 赤穂市尾崎825-2 天台宗 尼寺35
21 有乳山 岩屋寺
(いわやじ) 〒679-2121 姫路市豊富町神谷3031 天台宗 - Himeji

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Yakushi Nyorai, the Buddha of Medicine 薬師如来


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Yakushiji Temple

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Temple Yakushi-Ji Nara
法相宗大本山薬師寺


official Yakushi-Ji Homepage

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This temple is dedicated to Yakushi Nyorai, the Buddha of Healing, see below.

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Yakushiji is one of the seven great temples of Nara. It is part of the Hosso sect, founded by Xuanzang (JPN: Genjo) in China around 630, and established in Japan by the middle of the 7th century.

Yakushiji temple was planned by Emperor Temmu in 680, but was actually constructed by his Empress (Jito) after the Emperor's death. Ironically, the Emperor had commissioned the temple to pray for the recovery of the Empress from a serious illness. Yakushiji was originally constructed in Fujiwara-kyo south of Nara (present day Kashihara city), and was finally completed in 698. The temple was moved to its present location in 718, after the capital was moved to the north of Nara in 710.

Today the Yakushiji temple compound consists of several buildings including the Kondo (main hall), the Kodo (lecture hall), the East and West Pagodas, and the Toindo (East Hall). Most of the original buildings of the temple were destroyed over the years by fires, warfare or natural disasters. However, the East Pagoda has survived, and is the only architecture from the 7th century Hakuoh period in Japan. The other building that is not a recent restoration is the Toindo. This was initially rebuilt in 1285, and underwent extensive restoration in 1733. These two buildings are visually distinct from the others as they have not been painted in the red and white style. The other buildings in the complex are recent restorations built during the past 30 years.

The approach to Yakushiji is along a winding path that passes the Yasumigaoka Hachimangu. This building was constructed in 1603 and is still used to celebrate the Hachiman Festival on September 15th. If you visit at this time, you may be lucky enough to see the local children's sumo competition. Continue along the path and you will eventually come to the Chumon (middle gate). This is also where you pay for admission. When you enter the temple complex, the first buildings that you come to are the pagodas. In the Nara period pagodas were the most important buildings in the temple.
The original West Pagoda (Saito) was burned down in 1528. The current pagoda was reconstructed in 1981 and now stores sacred relics from Gandhara, India.

The East Pagoda (Toto), as mentioned earlier, is the original structure from the 7th century. Although it looks like it has six stories, it actually only has three. The other three "stories" are additional lean-to roofs (mokoshi) and are a bit smaller than those of the three main stories. This roof style is rare and is know as "frozen music" because of its rhythmical appearance. The other remarkable feature of the Toto is the roof ornament, the Sorin. It is made of bronze, has a height of 10 meters, and weighs approximately 3000kg. The Sorin is composed of six elements: Hoju (the Sacred Jewel), Ryusha (the Dragon Vehicle), Suien (the Water Flame), Kurin (the Nine Rings), Fukubachi (the Lotus Flower), and Roban (the Inverted Bowl). The Nine Rings represent the Buddhist deities and the Water Flame is a charm to protect the pagoda from fire. In addition to its religious symbolism, the Sorin is important to the structural stability of a pagoda as well as serving as a lightning rod.

Behind the Pagodas lies the Kondo (Main Hall) which was restored in 1976 and houses the three statues that comprise the Yakushi Triad. These statues are made of bronze and date from the Hakuho Period (645-710). The Triad consists of the Yakushi Nyorai seated between Nikko (Bosatsu of the Sun) to the right and Gakko (Bosatsu of the Moon) to the left. They were originally covered with gold, but the fire of 1528 gave them their current rich black color. The Yakushi Nyorai (Buddha of Healing) is worshiped to cure disease of the mind and body as well as for long life.

The Yakushi Nyorai typically holds a medicine pot in his left hand, but in this case he is sitting on a medicine chest instead. The designs on the chest are significant as they combine elements from the cultures of Greece (grape-vine scroll pattern along the top edge), the Middle-East (lotus design from ancient Persia), India (barbarians crouching in the archways) and China (animal designs on each side: dragon on the east, phoenix on the south, tiger on the west, and tortoise on the north). This combination reflects an awareness in Hakuho-period Nara of the influence of "Silk Road" trade as a conveyer of not only goods but also of ideas and knowledge.

Read more HERE
© Hattori Foundation (est.1919) - The Yamasa Institute


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A few days ago I saw a report about the exhibition in the Tokyo National Museum. Many temple treasures will be shown there to the believers of Yakushi, the Buddha of Medicine and Healing.

The most astonishing were the statues of the two Bodhisattva of Sun and Moon, Nikko and Gakko Bosatsu.



They were taken off from the mandorlas behind them and you could see the beautiful features of their back and limbs now from all sides! What a great piece of craftsmanship of these early statues !


平城遷都1300年記念「国宝 薬師寺展」
2008年3月25日(火)-6月8日(日)
National Treasures from Yakushi-Ji Temple / Exhibition
Japanese Reference


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Saturday, June 25, 2011
Service held ahead of ancient pagoda renovation

A service was held at a temple in Japan's ancient capital of Nara to pray for the safety of a major renovation work on an 8th century pagoda.
With its decorative roofs, the 3-story East Pagoda at Yakushiji, a Buddhist temple, is designated as a national treasure.
Toto, tootoo 東塔 East Pagoda

The pagoda will be taken apart and rebuilt, as its main pillar and other parts of the structure are decaying.

About 4,000 people attended the service on Saturday to pray for the safety of the work.
Monks scattered colorful flower-shaped bits of paper in a ritual called Sange 散華 .

The wooden plates inside the pagoda, on which the names of those involved in past renovations are written, were brought down, and the chief monk prayed for the safety of the renovation work.

Spectators applauded as kabuki actor Ichikawa Danjuro performed a celebratory dance in dedication.

The East Pagoda will soon be surrounded by a fence, and will not be seen until the renovation work ends in the end of 2019.
source : NHK world news

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Yakushi Nyorai, the Buddha of Medicine and Healing



Pilgrimage to 49 Temples of
Yakushi Nyorai in Western Japan
西国四十九薬師巡礼



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. bussokusekika (仏足石歌) Buddha's footprint stone  
At temple Yakushi-Ji, Nara


. 剣龍山大権現薬師如来 Kenryusan Daigongen Yakushi .
Mount Kenryu-San, Yamagata


. sange 散華 "scattering blossoms" amulets .
from Yakushi-JI

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