Asakusa Kannon

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AsakusaKannon　浅草観音
Sanja Matsuri 三社祭 > below

One of my favorite templel in Tokyo. Of course I bought my first little Daruma talisman there.

The other day I got an email from a person looking for a Daruma to give as a present to a friend for the opening of a new office. Sometimes they are sold at the Folk Art sections in big department stores or in the streets leading to a famous temple or shrine like Asakusa Kannon. The special Daruma markets are usually only held during the New Year season.
So here is a list of stores where you can shop for Daruma san online all year long!
http://www.amie.or.jp/daruma/net.html


Kaminari Mon (Thunder Gate)


Hozo Mon, the Main Gate

Read the full article here:
http://www.japan-guide.com/e/e3001.html

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Here is an article from the Japan Times. http://www.japantimes.co.jp/cgi-bin/getarticle.pl5?fe20050107se.htm Old Asakusa lives on .. By SUMIKO ENBUTSU Asakusa is a magnet for those who love old-time Tokyo. Like a theater full of excitement and festivity in praise of old Edo, Asakusa Kannon Temple and the surrounding business district are vibrant year-round, attracting on average 35 million people a year. This two-part article will take an in-depth look at Asakusa's glorious past and provide a guide to its current attractions. A typical monzen machi, meaning a town in front of the gate of a Buddhist temple or Shinto shrine, Asakusa has expanded around Asakusa Kannon, known as Senso-ji, into a far larger area. Given the physical devastation the area repeatedly suffered during its thousand-year history, Asakusa's ongoing vivacity is remarkable. And despite its continued prosperity, Senso-ji has remained a people's temple true to its legendary founding by local fishermen. The oldest Buddhist temple in Tokyo, Senso-ji 浅草寺　originated with a castaway statue netted by two fisherman brothers while fishing in what is now called the Sumida River. The date of this event is said to be 628 A.D., only 90 years after the official introduction of Buddhism to Nara in 538. The head of the fishermen's village recognized the rare find as an image of Kannon, the Buddhist deity of compassion for human suffering, and enshrined it in his home. Well-established by medieval times, the fame of Senso-ji spread throughout the Kanto region. Among the powerful rulers who recognized the temple's significance is Minamoto-no Yoritomo (1147-99), founder of the Kamakura Shogunate, who requested Senso-ji's help in the building of the great Tsurugaoka Hachiman-gu shrine in Kamakura in 1180. Tokugawa Ieyasu, arriving in Edo in 1590, designated Senso-ji as his family's prayer temple, granting it a sizable estate to contribute to its revenue. Successive shoguns followed suit with handsome donations from time to time. Despite being a temple patronized by the elite, Senso-ji continued to be open to the populace, embracing pilgrims and sightseers, as well as offering services and entertainment in the temple precincts. The area acquired a reputation for nightlife when the Yoshiwara -- the officially licensed red-light district -- and the Kabuki theater quarter moved in from central Edo to the temple's environs in 1657 and 1841, respectively. Senso-ji in the 19th century The prosperity of Senso-ji was depicted by the Edo artist Hasegawa Settan (1778-1843) in a 12-page piece, the largest in the whole book of Edo that Meisho Zue published in 1834-36. Shown here are three pages of the work, depicting the main hall on the left and the double-roofed Nio gate in the center with the pagoda off to the right. Notice there is no incense burner as there is today in front of the main hall. Off to the right of the Nio gate, a stretch of low teahouses are where the Nakamise shopping mall now stands. The major buildings illustrated here were lost in the 1945 air raid of Tokyo's shitamachi, but they were restored after the war using the same layout and architectural style. The pagoda has changed position, however, and is now located west of the Nio gate. The pine groves are also gone, mostly replaced by scattered ginkgo. Notice two figures on a square base between the pagoda and the teahouses: These are bronze statues of bodhisattvas from 1678, which survived the 1945 air raid. Getting around Visitors to the area are recommended to take the following approach: At the Ginza Line's Asakusa station leave through Exit 4, make a U-turn right and go left on Edo-dori to Komagata-do Temple on the Sumida River. When arriving on the Toei Asakusa Line, Exit A3 is more convenient. Komagata-do, dedicated to the horse-headed guardian deity of mounted travelers, one of the many manifestations of the bodhisattva Kannon, marks the original gateway to Senso-ji, standing formerly on the threshold of the land and waters from where Kannon is said to have emerged in the ancient past. Because of this legend, the hall was originally facing the river, and fishing was forbidden as a mark of respect. Cross Edo-dori and bear right onto Namiki-dori. The straight road leading to Kaminari-mon, the front gate of Senso-ji, used to be lined with shops and inns, forming the heart of Senso-ji's monzen machi. Only the Namiki Yabu noodle restaurant has survived, while the others have been replaced by modern office buildings. Once entering through Kaminari-mon and passing the famous large lantern, go wherever your whim dictates because there is much to discover. Just before the second Nio gate, however, turn right to look for the bronze statues, the left one representing Seishi Bodhisattva and the right one, Kannon. These were donated in 1678 by Takase Zembe'e in memory of his master, a prosperous rice dealer in Edo, under whom Zembe'e had apprenticed as a young boy, but who later died in poverty. With his own business thriving, Zembe'e had these statues order-made in devotion to his former master and his son. Nearly 300 years later, a direct descendant of Zembe'e played a vital role in enhancing Senso-ji's prestige. Jiro Takase (1906-1992), posted to Sri Lanka as Japanese ambassador in 1966, was involved in the development of a cultural partnership between Senso-ji and the Isurumuniya Vihara temple in Anuradhapura, the first capital of ancient Ceylon. When Senso-ji's pagoda was rebuilt in 1973, the Isurumuniya temple sent its senior abbot to the dedication ceremony along with a granule of the Buddha's remains, a perfect gift to celebrate the completion of the new pagoda, whose main function is as a repository for the relic. An old cast-iron bell has also survived in the temple from 1692. That and much more will be explored in the second installment of this article next month. The Japan Times: Jan. 7, 2005 (C) All rights reserved http://www.japantimes.co.jp/cgi-bin/getarticle.pl5?fe20050107se.htm Ancient Asakusa still central to community By SUMIKO ENBUTSU http://www.japantimes.co.jp/cgi-bin/getarticle.pl5?fe20050204se.htm The day in Asakusa begins with the tolling of the Senso-ji bell at 6 a.m. The temple bell, located behind two bronze bodhisattva statues dating back to 1678, is one of the nine official Time Bells of Edo, established in 1692. In old Japan, time was measured by sunrise and sunset and was announced to the public by ringing these temple bells. Today, only two such bells survive, the other belonging to Kan'ei-ji in Ueno. Also rung on New Year's Eve, the Senso-ji bell continues to set the pace of life for the local community. The morning service held in the main hall starts simultaneously with the bell in summer and a half hour later in winter. It is the most invigorating moment of the day when the chanting of sutras breaks the overnight silence in the huge hall as the smoke of incense slowly rises from the main altar dedicated to Kannon, the Buddhist Deity of Mercy. According to popular legend, the Kannon of Asakusa manifested itself in the form of a small statue netted by two fishermen. Emphasizing the deity's compassion for the poor despite their breach of the Buddhist precept of the sanctity of all life, the tale propagates an enduring, wide-spread belief that anyone can be cleansed of their sins and freed from sufferings through faithful devotion to the Kannon. Power of faith It is the power of this faith that has sustained Senso-ji in the centuries since its foundation. Among numerous miracles attributed to the Asakusa Kannon is the account of a fire in 1808, which spread from Shiba in the city's south and was about to envelop Senso-ji. In the pell-mell rush to escape the imminent threat, the Kannon shrine and statue were moved from the main hall. Just then, the wind changed direction and heavy rain extinguished the blaze. The local residents, most mid-flight, all turned to the packed-up portable shrine and began to give thanks for the wonder they had witnessed. The wooden main hall was donated by the third shogun, Tokugawa Iemitsu, in 1650 and survived more than 60 fires during the Edo Period and withstood the great earthquake of 1923 before being reduced to ashes in the fire-bombing air raids of 1945. The holy image was undamaged, however, having been buried deep underground. Out of the rubble of war, Senso-ji rose phoenix-like, with the successive reconstruction of the majestic main hall, Kaminarimon front gate and Hozonmon Nio gate, all in ferroconcrete. The flurry of rennovation projects, from 1958 to 1964, was supported through active fundraising led by prominent businessmen. The pagoda, completed in 1973, is a fine example of traditional Buddhist architecture executed with modern materials. The wood block print shown above is from the 1830s and depicts people thronging the main hall to get Kannon paper amulets. Giving out these talismans used to be a unique practice of Senso-ji to celebrate Setsubun, an annual ceremony to dispel evil spirits. The crowd vies for talismans scattered from the high platform, while the senior abbot prepares to bless the next batch and servants toil at stirring up the air with big fans. Observed on Feb. 3 this year, the contemporary Setsubun features bean throwing by temple-appointed toshi otoko, lucky men born in the Year of the Cock, the current zodiac sign. The program, starting at 11:30 a.m. and repeated at 1:30 p.m., includes a procession of abbots and toshi otoko, rituals, bean scattering from the balcony and Fukuju-no Mai (the dance of the seven gods of fortune), which is a tradition dating back to 1964. Later in the afternoon, the local tourism promotion association invites celebrities to take center stage. Focal point of festivities On the east side of the main hall is Asakusa-jinja, dedicated to the now deified pair of fishermen who uncovered the Kannon statue and the village elder who brought the discovery to the attention of the authorities. Popularly called Sanja-sama (Three Guardians), it is a Shinto shrine which was separated from Buddhist Senso-ji in 1869. The wooden building, dating back to the mid-17th century, is another gift from Shogun Iemitsu, and is the focal point of the famous Sanja Matsuri festival held in May. Senso-ji supports numerous other shrines dedicated to dozens of other deities who, in exchange for a little devotion, will grant any wish that you may have. Many are clustered on the west side, and here, too, many people are seen praying in earnest as they make a round of visits to Amida, Yakushi, Jizo and other gods. Awashima-jinja at the far west end is famous for Hari Kuyo on Feb. 8, a women's festival to express gratitude to sewing needles by resting them on cushions of tofu. Nearby stands a statue of Ichikawa Danjuro IX, star kabuki actor of the 1930s. In his heyday, the city's foremost theater was located behind Senso-ji, and to this day Asakusa retains strong links to the world of theater. Kabuki actor Nakamura Kankuro performed here in 2003 to universal acclaim, and enthusiastic fans hailed him again on Jan. 22 when he visited Senso-ji prior to his assumption of the historic name Nakamura Kanzaburo effective March 2005. The Japan Times: Feb. 4, 2005(C) All rights reserved http://www.japantimes.co.jp/cgi-bin/getarticle.pl5?fe20050204se.htm

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.. .. .. .. .. Yearly Events:



Sanja Matsuri - May: one of Tokyo's three major festivals. (see below)

Hozuki-ichi (Hozuki Market) - July: Hozuki are ground cherries, a typical summer plant in Japan. Lampionflower hoozuki is a kigo for haiku.

Asakusa Samba Carnival - August
Tokyo Jidai Matsuri - November: a festival commemorating the history of Tokyo and the Edo culture.
Hagoita-ichi (Hagoita Market) - December: Hagoita is the wooden paddle used in Hanetsuki, a traditional game that resembles badminton. Click here to read more about Hanetsuki and the Hagoita Market.
http://www.japan-guide.com/e/e3001.html

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Sanja Matsuri - Third Weekend in May

By Taisha Turner

The Sanja Matsuri (Festival) is one of Tokyo’s largest. It takes place in the Asakusa ward, Tokyo, Japan’s downtown area. The festival is during the third weekend in May. The three-day festival celebrates the Askusa shrine.

On the first day, one thousand paraders assemble in the street. They wear traditional Japanese attire. Musicians, performers and dancers march to the pulsating music. People line the streets, cheering and applauding on the paraders. Everything is bright and lively.

Each day, there are open-air stalls. Buddhist religious items as well as tourist trinkets are for sale to the public. Food stalls satisfy the appetites of the hungry.

On day two, a group carries a total of 100 shrines(mikoshi). Each model represents a different shrine in and around Tokyo. They meet at the Asakusa’s “Thunder Gate.” The procession proceeds down shop-lined Nakamise Street. The parade stops in front of the Asakusa’s “Hozomon Gate.” There the people pay homage to Kannon who is the goddess of mercy.

The 100 portable shrines are carried into the main complex. The shrine’s priests bless and purify them for the forth coming year. After the purification ceremony, each shrine returns to its neighborhood

The streets teem with the people who come to witness the ceremony. The crowds’ cheers fill the air. Each year about two million people watch the procession. The ceremony has taken place since the 7th century.

On the third day, the 100 Omikoshi (portable shrines) tours Tokyo. The priests bless and purify the shrines on the festival’s second day. This Omikoshi is taken from the precincts in the morning.

All day long, the Omikoshi which carries a deity is paraded in communities. Each shrine travels in different areas of Tokyo. Musicians, performers and dancers follow the shrines. People leave their homes and watch the ornate shrines travel down the street. The watchers errupt in cheers as the shrine passes along.

In the evening, the Omikoshi is returned to its precinct. This ends the festivities until the next year.

http://wwww.bellaonline.com/articles/art29677.asp
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Click the image to go to this great page by Wada san and listen to the music too.
http://wadaphoto.jp/maturi/san1.htm

Safekeep
http://blog.livedoor.jp/worldkigo/archives/22741614.html

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。。。。。。。。。。。　Haiku about the Sanja Festival

sanja matsuri 三社祭　(kigo for early summer)

三社祭 三本絞めて 仕舞いけり
Sanja Matsuri sanbonjimete shimaikeri

Sanja Festival -
all clapping the hands three times
then it is over

(To clap the hands three times in a group is a way to show a deal is made, a fact is agreed upon, something is now over and done with. All the participants of the festival gather and perform this on the last day.)

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三社祭 江戸の開府も 四百年

Sanja Matsuri Edo no kaifu mo yonhyaku nen

Sanja Festival -
since the start of the Edo government
it is four hundred years !
http://www.geocities.co.jp/Bookend-Shikibu/6419/saiji/saiji2.html

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Sanja Festival -
lost in the crowds
I taste Old Edo

Gabi Greve


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The Fuji Asama Shrine in Asakusa
浅草の富士浅間神社

Here people worship who can not make the trip to the Asama Shrine (Sengen Shrine) at Mt. Fuji. This is the place where Issa refers to in his haiku, see comments below.
There were many "Mount Fuji worship groups" in Edo, "Devotional Fuji confraternities" (Fujiko（fujikoo, fujikou　富士講).

Mount Fuji gave rise to its own religion, Fujiko, which had different sects based on which direction Fuji san was viewed.
For example: worshiping the mountain from the north (modern day Tokyo) would be considered an Edo religion.
According to early Shugendo myths the mountain was first climbed by the wizard-sage En No Gyoja around 700 AD, although it’s more likely reaching the summit was made in the early twelve century. Women, however, were not allowed past the second station until 1871 because they were thought to irritate the Gods and cause bad weather.
©　www.tokyonodoko.com/


Fuji Mandala for the worshippers
富士曼荼羅


Fire Festival at the shrine Fuji Sengen in Yoshida Town and Haiku

Quote

O-Fuji-sama no Ueki-ichi (Potted Plant Fair)
[last Sat. & Sun. of May and June]
Ueki-ichi (Plant Fair) is held on the same day as a festival day at Sengen Shrine (popularly called O-Fuji-sama). Sengen Shrine is located at 5-3-3 Asakusa, Taito-ku and diagonally across from the Asakusa Police Station. For this reason, Ueki-ichi has become another name for the festival day. In the past, Sengen Shrine was managed separately by Shuzenin, a branch temple of Sensoji Temple, but after Shuzenin was abolished in the mid-Meiji era, Sengen Shrine came under the supervision of the chief priest of Asakusa Shrine.

The shrine is dedicated to Konohanasakuya-hime and is said to have been built upon request by Sengen Shrine located in Fuji-gun, Suruga-no-kuni during the Genroku era (1688-1703), but this is not certain. The shrine is said to be located in an unlucky direction or the "demon's gate" when viewed from Mt. Fuji, and since the shrine is on a low hill, it used to command a good view of Mt. Fuji.

Since long ago, Mt. Fuji has been the object of religious belief and devotion. Fund drives for Sengen Shrines were carried out and organizations of worshippers of Mt. Fuji ("Fuji-ko") were formed all over the country. On June 1 when Mt. Fuji opened for mountain climbers, people who were not able to climb Mt. Fuji visited one of the Sengen Shrines and worshipped there instead. In the beginning, believers purified themselves with water, put on a white hemp kimono, and began worshipping at daybreak. After the Genroku era, the number of child worshippers began to increase and they worshipped with their hair untied and loosened, as if they had purified themselves.

Long ago, the festival days were May 31 and June 1, but after the opening day of Mt. Fuji's climbing season was changed to July 1 in the Meiji era, the festival also came to be held on June 30 and July 1. It is unusual for a festival to be held for a total of four days.

Stalls selling many items line the front approach to the shrine called Fuji-dori. A potted plant fair has been held on the grounds of the former Rokugo family residence since the Meiji era. The festival coincides with the onset of the rainy season which is the best time for transplanting and the trees bought at O-fuji-sama have long been said to take root well. As a result, this fair has gradually become popular. Nowadays, on the last Saturday of May and June, about 350 nurseries set up shop mainly along Yanagi-dori, transforming it into a jungle-like environment. According to a survey by the Asakusa Police Department in 1995, the fair attracted over 330,000 people during the four days.

Snakes crafted from straw have become rare since the end of World War II. They were made by a farmer named Kihachi who lived in Komagome during the Hoei era approximately 250 years ago, who popularized them after he was told in a dream that the straw snakes would offer protection against epidemics or water poisoning. Judged to be miraculously efficacious, the snakes were sold in Asakusa as well.

As an old senryu (satirical Japanese poem) depicted, some of the snakes had tongues and others didn't, indicating that the tongues that were made of pieces of red wood easily fell off as people bumped into other. This suggests the excitement of the jostling crowds at the fair.
©　www.asakusa-umai.ne.jp

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Mt. Asama and Haiku


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