Iyo Kokubunji Temple 59 Shikoku Pilgrimage

 

After visiting Senyuji, temple 58 of the pilgrimage, the route comes back down from the mountains towards the sea and temple 59, Kokubunji, among the rice paddies outside Imabari City.

It is one of the "Nation Protecting" temples established in every province in the early 8th century usually adjacent to the government administrative centres established under the new Ritsuryo system.

The other three Kokubunji on Shikoku are also part of the pilgrimage, number 15, Awa Kokubunji, number 29, Tosa Kokubunji, and number 80, Sanuki Kokubunji.

It was officially established in 741, and it was certainly built by 756. Founded by Gyoki, as so many of the pilgrimage temples are, the honzon is a Yakushi, Medicine Buddha, said to have been carved by Gyoki himself.

Worth looking for when visiting is the lovely "topless" Benzaiten statue in the Benten Shrine. Also noticeable is the Hand-Shaking Daishi statue below.

The temple was destroyed by war on numerous occasions, in 939 during a rebellion by Fujiwara Sumitomo, in 1184 during the Genpei War, in 1364 during the Northern Court-Southern Court warfare, and like so many of the pilgrimage temples, by Chosokabe Motochika in the late 16th century. A fire in 1689 once again destroyed most of the temple. It is said the hoinzon and other btresures survived each time.

The current main hall was rebuilt in 1789. Kobo Daishi is said to have spent some time here and donatede paintings pf the Five Wisdom Kings. It is a Shingon temple now.

The current site is believed to have been where the government offices were originally. The original site of the temple was about 150 meters  away. Immediately adjacent to the temple is a Kasuga Shrine which was part of the same complex until the sepeartion of Buddhas and Kami in 1868.

The previous temple was number 58, Senyuji.

The Seven Lucky Gods at Anyoji Temple

 

A giant statue of Bishamonten sits atop the gate into Anyoji Temple near Kurashiki where Bishamonten is the honzon of the temple.

Bishamonten is also one of the Shichifukujin, or Seven Lucky Gods of Japan and so Anyoji has statues of all seven in the grounds as a popular attraction.

Bishamonten is one of three of the 7 Lucky Gods with origins in Hinduism. Benzaiten, photo 5 left, and Daikokuten, photo 4 right, being the other two.

Three of the others have their origins in Taoism, Jurojin and Fukurokuju, photo 3, and Hotei, photos 6, 7, and 8.

The only "native" god is Ebisu, photo 4 left.

The exact origin of this grouping of 7 is murky, though by the Edo period they were a very popular group and a visit to shrines for the Shichifukujin at new year is the origin of the Hatsumode tradition nowadays.

Anyoji was part of a major Shinto-Buddhist complex in ancient times, and there is a lot to see here. The previous post in the series was on the Ryujindo in front of the main entrance.

Kashii Jingu

 

Kashii Shrine is a large shrine complex a little north of Hakata in Fukuoka. Sometimes called Kashiigu, it used to be called Kashii Jingu and that is the name of the nearest station.

In front of the shrine is a delightful pond garden with a Benzaiten Shrine.

According to the records the shrine was founded in 723, although it seems that it was not technically a shrine at that time but a mausoleum, which many historians believe was the first example in Japan of this mainland Asian concept.

According to the myths, this was the site of a temporary palace for Emperor Chuai and his consort Jingu on their military campaign to subdue the local Kumaso people.

Chuai died here and Jingu built a mausoleum for him before going on to invade and conquer Korea, something for which there is zero evidence of.

It is said that later she was also enshrined here and the two mausoleums together became what is now Kashii Shrine.

According to the records the site changed into being a shrine from being a mausoleum in the 10th century.

The shrine grew in status and is now one of the 16 shrines nationwide that still receive offerings from Imperial envoys.

The shrine was burned down numerous times during its history.

The current main hall dates back to 1801. Other structures date back to the end of the 19th century.

One notable feature is the Ayasugi, photo 9, an ancient tree encircled with a vermillion fence. According to the legend Jingu buried objects here on her return from Korea including twings of sugi, Japanese Cedar, that had been carried inside her armour. According to this myth the tree is supposedly 1,800 years old.

The main kami of the shrine are Emperor Chuai and Empress Jingu along with their son, Ojin / Hachiman, and the Sumiyoshi Kami.

There are lots of other shrines within the grounds, including an Inari and a Keihi shrine, photo 11.

There is a Takeuchi Shrine enshrining the famous minister serving Chuai and Jingu and several other emperors as he is said to have died at  280 years of age. He is enshrined at many shrines in Japan but his main shrine is Ube Shrine in Tottori. Makio Shrine, last photo, enshrines another minister, Nakatomi Ikatsu Omuraji.

Other shrines are a Hamao Shrine, a Kutose Shrine, a Hirano Shrine, an Inkeya Shrine, A Takaba Shrine, and a Hayatsuju Shrine.

There are many, many shrines and sites around this part of northern Kyushu with connection to the myth of Jingu, many of which I visited, so it seems fairly certain that there was a powerful female leader in the area. The dates of 3rd century are patently absurd, though that doesn't stop many from claiming them as historical fact. Some historians in the Edo Period suggest the Jingu myths refer to Himiko. The invasion of Korea has absolutely zero evidence, though there is lots of evidence suggesting an importation of people, ideas, and technology from the Korean Peninsula in the 5th century, the more likely time of any historical "Jingu".

The previous post in this series on Day 76 of my Kyushu Pilgrimage was on Hakozaki Shrine.

Kiyama Temple a remnant of Shinbutsu

 

Kiyama Temple is located at more than 400 meters above sea level on a mountain in the northern part of Okayama prefecture.

With a large torii at the entrance one might be forgiven for thinking that it was a shrine, and not a temple, but it is an example of what was very common in the old days, a religious site with elements of both Buddhism and Shinto, Shinbutsu.

In 1868 the government decreed that Kami and Buddhas were to be separated, a process akin to unscrambling eggs. This was done for ideological and political reasons, to create a "national" religion.

Here on Kiyama, the site used to be called Kiyama-Gu, but in 1868 it became Kiyama Temple and down below a new site, Kiyama Shrine was constructed. I covered Kiyama Shrine in a post with 24 photos earlier.

The founding legend says that Kobo Daishi himself was in the area in 815. An old woodcutter guided him to the mountain and suggested it was a good spot for a temple.

Kobo Daishi recognized the man as a manifestation of Yakushi Nyorai and founded the temple here with  a Yakushi Nyorai statue.

I visited in early August after climbing up from Kiyama Shrine, and there was not another single person, visitor or staff, around the whole time I was there. Kiyama Temple is temple number 4 on the Chugoku Kannon Pilgrimage, and this was late on my fifth day of walking it.

The entrance is across a big lotus pond with a Benzaiten Shrine in the middle of it, photo 3. 

Benzaiten is another deity that is problematic if you want to think in terms of a distinction between Buddhism and Shinto. Originally a Hindu deity, introduced into Japan by esoteric Buddhism, she later became a kami in Shinto.

The main gate, photo 4, here called Furomon, is said to be the oldest structure at the site, though I can't find an exact date for it.

The main hall also has a big torii in front of it. As well as Yakushi Nyorai, it also enshrined the two guardian deities, Gozu Tenno, and Inari.

Gozu Tenno was the deity of Gion-sha, the origin of the famous Gion Matsuri and now called Yasaka Shrine. Some sources suggest he was originally from India by way of Tibet and China, but most suggest a Korean origin for this deity.

Long equated with Susano, in 1868 the "kami" previously known as Gozu Tenno officially became Susano.

Inari as also a problem for those who think in terms of a pure, Indigenous "shinto".

There is no mention of Inari in the Kojiki and Nihongi, the texts seen as fundamental to "native" shinto. Inari is now equated with Ukanomitama, the post-1868 identity. rior to that Inari was often equated with Dakiniten, a Buddhist deity with Indian origins.

There are actually numerous secondary, small shrines to different Inari within the grounds of Kiyama Temple.

There is also a Koshin-do, a shrine to the Koshin deity, Daoist in origin, and very popular in pre-modern Japan, the Koshin cult brought us the Three Wise Monkeys, and the Sarubobo dolls.

Pictured above, the Kannon-do with its carved reliefs looks like a shinto honden, because that is what is was until 1868. It held the shintai that were moved to the new Kiyama shrine further down he mountain.

Pictured above, the Daishi-do was originally the main hall of the temple.

As well as Kobo Daishi it also enshrines Fudo Myo and Aizen Myo

So, a very complex mix of deities at this site, indicating a much richer and more diverse religious history than a simplistic shinto-buddhist duality.

There are some other large structures within the grounds, including a large guesthouse and storehouse, yet, as I mentioned before, not a soul around.

The previous post in this series of day 5 of my walk along the Chugoku Kannon Pilgrimage was Kiyama Shrine down below.