8/26/2016

Baisao old tea seller

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. Persons and People of Edo - Personen .
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Baisaoo, Baisaō 売茶翁 Baisao, "Old Tea Seller"
賣茶翁 (ばいさおう) / 高遊外 Ko Yugai.

(1675 – 1763)


Baisaō with his portable tea stand,
as depicted in a gently comical caricature painting of the late 19th–early 20th century

- quote
was a Japanese Buddhist monk of the Obaku school of Zen Buddhism, who became famous for traveling around Kyoto selling tea. The veneration of Baisao during and after his lifetime helped to popularize sencha tea and led to the creation of the sencha tea ceremony.

Baisao went by many names during his lifetime, as was common at the time. As a child, he was known as Shibayama Kikusen. When he became a monk, his Zen priest name was 月海元昭 Gekkai Gensho. Baisao, the nickname by which he is popularly known, means "old tea seller." He acquired this name from his act of making tea in the Kyoto area.
Later in his life, he denounced his priesthood and adopted the lay name of 高遊外 Ko Yugai.

Baisao was born in the town of Hasuike in what was then Hizen Province.
- snip -
Tea
Around 1735, Baisao began selling tea in the various scenic locations in Kyoto. At this time, he had not yet formally given up his priesthood. Baisao never sold his tea for a fixed price. Instead, he carried a bamboo tube with which he collected donations. He lived an ascetic life, despite his lasting friendships with illustrious individuals, and used the meagre donations from his tea peddling to keep himself nourished. As for his tea equipment, he carried it all in a woven bamboo basket he called Senka ("den of the sages") that he lugged around on a stick over his shoulder.

Baisao's method of preparing tea was referred to as sencha, or "simmered tea". In this method, whole tea leaves would be tossed into a pot of boiling water and simmered for a short period of time. This style of tea differed from matcha, the most common tea in Japan at the time, which consists of tea leaves ground into a fine powder. The method of brewing tea by grinding it into a powder and whisking it with hot water was popular in China in the Song dynasty, during which Zen Buddhist monks first brought the practice to Japan. By contrast, the Obaku school of Zen specialized in brewing loose leaf green tea, a style that had gradually become popular in China during the Ming dynasty. Sencha partisans of the time opposed the rigid, elaborate formalism of the traditional chanoyu tea ceremony, which uses matcha. The comparative simplicity of adding tea leaves to water appealed to many Japanese monks and intellectuals (among them Baisao and much of his social circle) who admired the carefree attitude advocated by the ancient Chinese sages. Baisao himself saw tea as a path to spiritual enlightenment, a point he made repeatedly in his poetry.

It is not known where Baisao originally obtained his tea leaves from, but by 1738, the sencha method of brewing tea had become popular enough that one of his acquaintances, a tea grower in Uji, developed new production methods to create a type of tea named after the brewing method. This sencha tea was made of whole, young leaves which were steamed and then dried. This technique differs from the typical Chinese method of producing loose leaf tea, which does not involve steaming. Baisao himself praised the tea highly, and the term sencha has come to refer primarily to the tea leaves produced by this method, not to the method of brewing them.
- snip -
Baisao's poetry and calligraphy
are considered important in the Zen history of Japan, especially in Kyoto where Baisao was well known. His poetry was highly regarded by the artists of 18th century Kyoto, which was more "liberal" than the capital city of Edo (modern Tokyo). Over 100 of his poems have survived. Some of Baisao's writings were published in 1748 as A Collection of Tea Documents from the Plum Mountain (Baisanshu chafu ryaku). In this text, Baisao argued for the philosophical superiority of sencha over chanoyu, and wrote that priests who performed the chanoyu tea ceremony were as far from the example of the ancient sages as heaven from earth.
- snip -
Today, Baisao is considered one of the first sencha masters. After his death, sencha continued to rise in popularity, gradually replacing matcha as the most popular type of tea in Japan.
- source : wikipedia

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高遊外売茶翁佐賀地域協議会
佐賀市松原4丁目6番18号 / Saga, Matsubara
- source : kouyugaibaisao.com -

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The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto
by Baisao (Author), Norman Waddell (Translator)


Baisao was an influential and unconventional figure in a culturally rich time period in Kyoto. A poet and Buddhist priest, he left the constrictions of temple life behind and at the age of 49 traveled to Kyoto, where he began to make his living by selling tea on the streets and at scenic places around the city. Yet Baisao dispensed much more than tea: though he would never purport to be a Zen master, his clientele, which consisted of influential artists, poets, and thinkers, considered a trip to his shop as having religious importance. His large bamboo wicker baskets provided Baisao and his customers with an occasion for conversation and poetry, as well as exceptional tea.
The poems, memoirs, and letters collected here trace his spiritual and physical journey over a long life. This book includes virtually all of his writings translated for the first time into English, together with the first biography of Baisao to appear in any language. It is bound to establish Baisao’s place alongside other Zen-inspired poets such as Basho and Ryokan.
- source : www.amazon.com -


The Old Tea Seller: Life and Zen Poetry in 18th Century Kyoto
By Baisa Baisa

- source : books.google.co.jp -


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Searching for the Spirit of the Sages: Baisaō and Sencha in Japan
by Patricia J. Graham - 1996
PDF file

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Baisaō on a Footbridge by 伊藤若冲 Itō Jakuchū (1716-1800)

- quote -
賣茶翁 Baisaō (1675-1763)
..... Baisaō was an inspirational and unconventional figure in a culturally rich time period in Kyoto.
.....
Book reviewed by Joseph S. O’Leary, Sophia University
Book reviewed by Vladimir K.
.....

- - - - - Two quotes from Baisaō:
“The price for this tea is anything
from a hundred in gold to a half sen.
If you want to drink free, that's all right too.
I'm only sorry I can't let you have it for less.”



“What's the tea seller got in his basket?
Bottomless tea cups?
A two-spouted pot?
He pokes around town for a small bit of rice,
Working very hard for next to nothing ---
Blinkering old drudge just plodding ahead ...
Bah!”



portrait by 田能村竹田 Tanomura Chikuden (1777-1835)

More illustrations and translations of his writing are here :
- source : terebess.hu/zen/mesterek -

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Making the busy streets my home
right down in the heart of things
only one friend shares my poverty
this single scrawny wooden staff.
Having learned the ways of silence
within the noise of urban life
I take life as it comes to me
and everywhere I am is true.

Rambling free beyond the world
enjoying the natural shapes of things
a shaggy eight-year-old duffer
scraping out a living selling tea.
He escapes starvation, barely,
thanks to a section of bamboo,
a tiny house with a window hole
provides all the shelter he needs.

Outside, carts and horses pass
annulling both noise and quiet
inside, easy talk at the stove
banishes notions of host and guest.
He lives under a row of tall pines
beside a temple of guardian sages
where the pine breeze sweeps clear
the dust of fame and profit.



I'm not a Buddhist or Taoist
not a Confucianist either
I'm a brownfaced white-haired
hard up old man.
People think I just prowl
the streets peddling tea.
I've got the whole universe
in this tea caddy of mine.

Left home at ten
turned from the world
here I am in my dotage
a layman once again;
A black bat of a man
(it makes me smile myself)
but still the old tea seller
I always was.

Seventy years of Zen
got me nowhere at all
shed my black robe
became a shaggy crank.
now I have no business
with sacred or profane
just simmer tea for folks
and hold starvation back.

Tr. Norman Waddell


Baisao makes a good case for a simple but elegant life of attention, beauty, and contentment that honors old age and the impermanence of life.
- source : spiritualityandpractice.com -

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朱泥ダルマ彫煎茶 Cup for Sencha
made from shudei 朱泥 red clay from China

. Sencha 煎茶  .
a Japanese green tea, specifically one made without grinding the tea leaves.

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仙台市の 売茶翁 ( ばいさおう ) の「みちのくせんべい」
- reference : takedala/dokugen -


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. Edo bakufu 江戸幕府 The Edo Government .

. Famous Places and Powerspots of Edo 江戸の名所 .

. Doing Business in Edo - 商売 - Introduction .

. shokunin 職人 craftsman, craftsmen, artisan, Handwerker .

. senryu, senryū 川柳 Senryu poems in Edo .

. Japanese Architecture - Interior Design - The Japanese Home .

. Legends and Tales from Japan 伝説 - Introduction .


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8/24/2016

Baba Bunko

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Baba Bunkoo, Baba Bunkō 馬場文耕 Baba Bunko
(1718 - 1759)
(享保3年(1718年) - 宝暦8年12月29日(1759年1月27日))



His real name was Nakai 中井, he also used the names 左馬次 and Bunzaemon 文右衛門.
He lived in the time of Shogun Yoshimune as a Ronin and spent some time in a temple. He also participated in 俳諧 Haikai poetry meetings.
Some of his work is called seijimono 政事物 "Political Writings".
- His most famous publications are
当世武野俗談
近代公実厳秘録
近世江都著聞集
名君享保録

He was executed at 小塚原刑場.
- - - More in the WIKIPEDIA !

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Toodai Edo Hyaku Bakemono 当代江戸百化物 A hundred strange things in Edo
(とうだいえどひゃくばけもの)Todai Edo Hyaku Bakemono
"An Album of One Hundred Monsters"
(Toodai Edo Hyakkabutsu)
This essay is not about Yokai, or ghosts or spooks.
He describes the "monstrous people" of his times, from Samurai to merchants to doctors to Kabuki actors and more.
青山三右衛門, 山田由林, 中村七三郎, 鵜野長斎, 紙屋五郎兵衛 . . .
- Read all the names of the 27 people here:
source : izumikawauso.cocolog-nifty.com
宝暦当時江戸市中の噂に上った、人物を、士庶とりまぜて二十七名、二十三章に記述するものである

- English reference : Todai Edo Hyaku Bakemono -

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- quote
A Christian Samurai: The Trials of Baba Bunko
by William J Farge SJ




Although Japanese scholars have acclaimed Baba Bunko (1718-1759) as the most outstanding essayist and public speaker of the Tokugawa period (1603-1868). Western historians of Japan have long ignored him. This is because Bunko's very existence contradicts the historical narrative that they have constructed. According to that narrative, Christianity in Japan ceased to exist by 1640, except in small, scattered communities, centered mainly on the Nagasaki area.

Through a close critical analysis of Baba Bunko's often humorous, but always biting, satirical essays a new picture of the hidden world of Christianity in eighteenth-century Japan emerges - a picture that contradicts the generally-held belief among Western historians that the Catholic mission in Japan ended in failure. A Christian Samurai will surprise many readers when they discover that Christian moral teachings not only survived the long period of persecution but influenced Japanese society throughout the Tokugawa period.

Bunko's bold assertion that a representation of the Eucharist would be more appropriate as a symbol for Japan than the coat of arms of the emperor or the insignia of the shogun would eventually lead to his arrest, trial, and execution. The legal proceedings against him reveal the government's embarrassment at the failure of its attempts to eliminate Christianity.

This historical and literary study focuses on the personal as well as the public lives of many of the historical figures who were prominent in politics, philosophy, religion, and culture in the eighteenth century. The decadent state of Buddhism, the decline of Confucianism, and the popularity of the Yoshiwara "pleasure" quarters are some of the topics that illuminate this new history of early modern Japan and of the survival of Christianity.

The first complete English translation of Baba Bunko's Contemporary Edo:
An Album of One Hundred Monsters is included as an appendix.
- source : amazon.com

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- quote about "A Christian Samurai" -
Baba Bunkō (1718–59), a samurai from Iyo domain in Shikoku, set out in 1751 to begin a new life in the capital of Edo (now Tokyo) as a bureaucrat in the government of Tokugawa Ieshige (1711–61), the Japanese shogun... - snip snip-
1. Deus Restored
2. Tokugawa Christianity
3. Popular Games and Monster Stories
Gossip about the samurai class and rumors of scandal in the private lives of public officials were constantly circulating in the capital. Baba Bunkō took advantage of his listeners’ interest in the comings and goings...
4. Raindrops Falling in the Forest
The “monster” that attracted Baba Bunkō’s attention as no other was the daimyō 金森頼錦 Kanamori Yorikane. Between October and November of 1755, Kanamori had arrested more than five hundred peasants from...
5. Baba Bunko's Political and Social Dissent
Although censorship was enforced sporadically and was never very effective during the Tokugawa period, the bakufu did take measures to ensure that security would not be threatened. Officials kept a close eye...
6. The Decline of Tokugawa Neo-Confucianism
7. Baba Bunko's Literary Heritage
Modern Western historians have not included Baba Bunkō in their accounts of the Tokugawa period, except occasionally in passing or as a footnote. Perhaps this is because they consider Bunkō’s writings to be of...
8. Kabuki Actors, Monks, and Courtesans
The propensity of not a few samurai to become romantically involved with a male onnagata actor or with a courtesan of one of the “pleasure” districts did not go unnoticed. Bunkō speculates that their illicit liaisons...
9. The Breakdown of Social Order
10. The Christian Question
After Bunkō renounced his samurai status, resigned his government post, and began giving lectures criticizing various aspects of the prevailing culture of Tokugawa Japan, he turned to writing satirical essays and...
Contemporary Edo: An Album of One Hundred Monsters

- with PDF files to download from here:
- source : muse.jhu.edu/book -
Welcome to Project MUSE

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馬場文耕集 / 馬場文耕 (著), 岡田哲 (著) Okada Tetsu

Matsuzaki Gyojin Baba Bunko Muno Zokudan Baba Bunko Edo Chobun Shu
Buya zokudan (Secular tales in the martial field) by Baba Bunko, 1757)

- reference : baba bunko -

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The most extreme case was Baba Bunko (1718— 1759), the only writer throughout the entire Edo period to be executed for the crime of violating publication laws ...
- An Edo Anthology: Literature from Japan’s Mega-City,
Jones, Sumie, Watanabe, Kenji
- source : books.google.co.jp -


Baba Bunko (1718?-1758), for example, who was active during the 1750s, was savagely critical of contemporary political authority ...
- Edo Culture: Daily Life and Diversions in Urban Japan,
Matsunosuke Nishiyama, Gerald Groemer
- source : books.google.co.jp -


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. Edo bakufu 江戸幕府 The Edo Government .

. Famous Places and Powerspots of Edo 江戸の名所 .

. Doing Business in Edo - 商売 - Introduction .

. shokunin 職人 craftsman, craftsmen, artisan, Handwerker .

. senryu, senryū 川柳 Senryu poems in Edo .

. Japanese Architecture - Interior Design - The Japanese Home .

. Legends and Tales from Japan 伝説 - Introduction .


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8/16/2016

Nichosai Artist

[ . BACK to DARUMA MUSEUM TOP . ]
. Famous People of Edo .
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Nichoosai, Nichōsai 耳鳥斎 Nichosai, Nicho-sai
(?1751 - 1802/03)
A painter from Osaka.
His style is kakuyuufuu 覚猷(かくゆう)風 kakuyu-fu
His name was 松屋平三郎 Matsuya Heisaburo.
- - - - - His most famous works
「絵本水や空」 Ehon Mizu ya Sora
「画話耳鳥斎」Ebanashi Nichosai



CLICK for more of his paintings !

- quote -
I have researched the Edo paintings, especially, 戯画 Osaka's Giga (humorous pictures). In the mid-Edo period, Nicho-sai (1751-ca.1803) made his name as a painter of Giga in the flourishing mercantile center of Osaka. Besides doing business in Kyomachibori, Nicho-sai had an interest in painting and Joruri (ballad drama, sometimes performed with puppets) and most importantly, displayed an exceptional talent in the field of Giga.

In sharp contrast to Kyoto and Edo, the local character of Osaka was such that it remained somewhat cut off from academicism. Yet due to the city's free and vigorous air as a mercantile center, Osaka produced a slightly different type of artistic brilliance from the professional painters of the Kano and other schools. In addition, there is something uniquely Osakan about Nicho-sai's Giga; that is, he was a "master of humor".

From Kabuki scenes to genre paintings and printed books, Nicho-sai's works are a combination of both a summary yet witty precision and a simple brand of fun in which he rails against a straitlaced society and declares the world to be a comedy. I have got a new knowledge about "True or Fake" of Nichosai s paintings and so on, by the research of museum and other collectors in Japan and China.

In this time, I research the full range of the artist's output with approximately of Nicho-sai's painted works, such as the representative works "Another World Scroll", "Revenge of the 47 Ronin", and some books. In addition, I have also attempted to shed some light on the Osaka Giga tradition by including caricatures, and Toba-e books which we discover the origins of Osaka, the city of laughter. I have got a original result by this study.
- source : kaken.nii.ac.jp/ja - NAKATANI Nobuo -




耳鳥齋アーカイヴズ - - -江戸時代における大坂の戯画-
江戸時代に活躍した戯画作者の耳鳥齋の肉筆画・挿絵など計300点によるオールカラーの作品資料集。忘れられた大坂の戯画作者の中でも、最も注目される耳鳥齋は、かつては江戸の写楽と比較され、大いに人気を博していたが、近代になって忘れられた。本書は初めてといえる耳鳥齋の網羅的な作品紹介および資料集である。
関西大学東西学術研究所資料集刊  36
- source : www.kansai-u.ac.jp -

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- quote
Evidence that ‘kawaii’ has ruled Japanese pop culture for centuries!
A collection of playful prints from over 200 years ago prove that Japan’s highly-refined sense of cute has a very long history indeed.

The images in this article, taken from two different volumes of artwork created by the Japanese artist Nichōsai (耳鳥斎), prove that the country has long been gripped by its enduring love of cute characters.

The collection comes from two separate books made in 1780 and 1803. The earlier book, called
E-hon mizu ya sora, consists of a variety of caricatures and other cartoonish images of well-known Kabuki actors of the day, rendered in a way that’s frankly pretty adorable. The second book of the series, which comes in color, is called Katsurakasane.



At first glance, there’s something very contemporary about these images, which seem to predict Japan’s recent fixation on so-called yuru-kyara (cute mascots).

But a careful look inside the cover of these books reveals that these were actually made well over two centuries ago during the Edo Period (1603~1868). So who was the artist that made them, exactly?

Nichōsai (c. 1751-1803) was an ukiyo-e artist and caricaturist living and working during the eighteenth-century around Osaka. The subject of Kabuki-actors and other popular figures was common for other ukiyo-e artists at the time, and it seems that Nichōsai was well-known for his talent at making giga (戯画), or humorous images.

Nichōsai is identified in most resources as an adherent of the Kanō school of artists, who were responsible for a style of painting very popular with the Japanese nobility from the 16th century onwards. But little of that school’s bold brushwork and stuffy, classical aesthetic is evident in these cute little sketches of actors and dancers.

These charming, manga-like images by Nichōsai seem to share more in common with a contemporary, Yosa Buson (1716-1784), than any Kanō painter I know of. But that’s just a little art history geekery for you!
- source : en.rocketnews24.com/2016


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絵本水や空 Ehon Mizu ya Sora - Picture Book Water and Sky


CLICK for more samples !

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画話耳鳥斎 Ebanashi Nichosai


CLICK for more samples !

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耳鳥斎 展示会 Exhibitions


CLICK for more samples !

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Nicho-sai and the Edo Period Caricatures in Osaka
Nakatani Nobuo (author)
- reference -

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別世界巻の模写(by おじゃら りか)Rica Ojara
詩原作は、耳鳥斉という江戸時代の絵師 Rica Ojara がテレビより模写した
- source : ojara.sakura.ne.jp/mybooks -


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. Famous People of Edo .

. Famous Places and Powerspots of Edo 江戸の名所 .

. Doing Business in Edo - 商売 - Introduction .

. shokunin 職人 craftsman, craftsmen, artisan, Handwerker .

. senryu, senryū 川柳 Senryu poems in Edo .

. Legends and Tales from Japan 伝説 - Introduction .


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8/04/2016

Edo Philosophy

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. Edo bakufu 江戸幕府 The Edo Government .
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- quote
Japanese Thought Flourished during the Edo Period
Japan’s Highly Sophisticated Philosophies Should Be Internationally Appreciated



What kind of an image comes to mind when you hear the “Edo period”?
Some people may have an image of a peaceful era when war did not exist for a long time and the performing arts and high culture flourished with the support of the merchants while others may associate it with a dark period of national isolation when people groaned under heavy taxation. Different people have different impressions about the Edo period.

It should be noted in particular that the era saw the appearance of a lot of ideas that were unique to Japan along with the Chu Hsi and Wang Yang-ming schools of Confucianism. Mito-gaku, a style of learning cultivated in the Mito Domain and the study of Japanese classical literature were such examples.

Mr. Shoichi Watanabe, Professor Emeritus of Sophia University, recommends that we view history as if we were looking at a rainbow. There are fine water drops in the sky after it rains. Water drops seems like mist, but when viewed at a certain distance and from a certain direction, you can see a rainbow there. Like the droplets in the air, there are myriad historical facts, and when you look at them from a fixed distance and a certain direction, you can see something like a rainbow there.

There were so many studies during the Edo period, and they were seemingly separate from each other. But if we try to understand the flow of those studies, we will be able to look at them like one big rainbow.


The Power of Thought Started the Meiji Restoration
The Edo period often reminds us of the “Meiji Restoration”, which was the climax of the era. There are many NHK Taiga drama series that deal with the last days of the Tokugawa shogunate. In the spiritual messages series, Master Ryuho Okawa, the founder and CEO of the Happy Science group, has often summoned the spirits of people who played important roles in the Meiji Restoration.

One of those spirits is the spirit of Shonan Yokoi, a Japanese scholar and political reformer. He said, “The Meiji Restoration was a revolution, based not only on Western learning, but also on traditional Confucian thought.”

The spirit of the first Japanese Prime Minister, Hirobumi Ito, said, “It was the power of thought, not military force, that was the driving force for the success of the Meiji Restoration. It was the thought of Shoin Yoshida, more fundamentally, the Wang Yang-ming school of Confucian thought.”

Those spiritual messages revealed that the power of thought achieved the Meiji Restoration, and that it was an almost bloodless revolution.


Japan Saw the Age of the Hundred Schools of Thought
Some spiritual truths that those spiritual messages revealed highlight very interesting facts. (See the figure on the right.)

From this figure, you will find that Confucius and Mencius, the two most significant figures in Confucianism, were both born in the Edo period of Japan.

Confucius was reincarnated as Issai Sato, a famous Confucius scholar during the late Edo period, whose teachings had a deep influence on Shozan Sakuma and many other figures. Mencius was reincarnated as Sorai Ogyu, who insisted on going back to the original teachings of Confucianism. He presented many policy recommendations as an advisor close to the eighth Shogun, Yoshimune Tokugawa.

Confucius and Mencius, who had formed the basis of Confucianism, were reincarnated in the Edo period of Japan to lead the restoration movement of Confucianism. This shows that the Chinese era, called the era of the “Various Masters of the 100 schools”, also emerged in the history of Japan.


A Fusion of Confucianism and the Shinto Religion
Along with the rise of Confucianism in Japan, Shinto gods, including Izanagi-no-mikoto, were reincarnated in Japan as scholars of Japanese classical literature and the Wang Yang-ming school to start the movement for the restoration of Shinto. Japanese classical scholars taught that Japan was a great nation, inspiring many people and ingraining the spirit of Japan in people’s minds. Influenced by their ideas, the patriotic samurais of the Restoration also adopted Western values, and launched an anti-Shogunate movement. Eastern and Western values intertwined to raise the revolution.


Edo Period Thought Was Not Inferior to the Philosophies of the West
It has long been considered that Japan does not have thoughts and ideas that have been internationally recognized. In terms of philosophical thought, the country has been regarded as inferior to the West because it produced philosophers like Locke and Rousseau, who provided a basis for the modern political system and spread the Enlightenment.

However, when viewed from the perspective of spiritual truth, this idea is obviously wrong. In fact, the Edo period was a miraculous era when the ancient Shinto gods descended to Japan one after another and raised eastern philosophy to a higher level.
The Japanese should know more about the dynamic ways of thinking that they had during the Edo period. They were virtues of the East that the Japanese boasted to the world.

From now on, we will introduce the Japanese thought, which flourished during the Edo period, in these columns.

- Understanding Japanese Shinto
- source : eng.the-liberty.com


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. Edo bakufu 江戸幕府 The Edo Government .

. Famous Places and Powerspots of Edo 江戸の名所 .

. Doing Business in Edo - 商売 - Introduction .



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7/30/2016

Kasugacho district

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. Famous Places and Powerspots of Edo 江戸の名所 .
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Kasugachoo 春日町 Kasugacho District, Kasuga-Cho
練馬 Nerima-Kasuga-chō




- quote -
Lady Kasuga 春日局 Kasuga no Tsubone
(1579 – October 26, 1643)
was from a prominent Japanese samurai family of the Azuchi–Momoyama and Edo periods. Born Saitō Fuku (斉藤福), she was a daughter of Saitō Toshimitsu (who was a retainer of Akechi Mitsuhide). Her mother's father was Inaba Yoshimichi. Married to Inaba Masanari, she had three sons, including Inaba Masakatsu, and an adopted son, Hotta Masatoshi. She was the wet nurse of the third Tokugawa shogun Iemitsu.
She also established the 大奥 Ōoku, the women's quarters, at Edo Castle.
In 1629, she was granted the title of Kasuga no Tsubone.
- - - More in the WIKIPEDIA !


. Tokugawa Iemitsu 徳川家光 Third Tokugawa Shogun .
(1604 – 1651)
- quote -
... the little boy needed an immediate training by a governess good in every way. Kasuga, a married woman, the daughter of a well-known warrior of imperial descent who had lost his life in some conspiracy of the previous generation, was chosen by the government for the position. This was, perhaps, as great an honor as could be offered to any lady.
Besides, there was an opportunity to clear the memory of her father. And she begged her husband to divorce her that she might be free to give all her life to this task.
So devoted was she that the boy being at one time at the point of death, she offered herself to the gods for his recovery, vowing never to take any remedy. In her last illness she refused all medicine, and even when Iyémitsŭ — now ruler — begged her to take a commended draught from his hand, she merely, out of politeness, allowed it to moisten her lips, saying that her work was done, that she was ready to die, and that her life had long ago been offered for the master. Nor would she allow the master to indulge her with regard to her own son. He was in exile, deservedly, and the shogun asked her permission to pardon him, in the belief of possible amendment. She refused, bidding Iyémitsŭ to remember his lesson:
that the law of the country was above all things, and that she had never expected such words from him.
Moreover, that had he revoked the law for her, she could not die in peace.
- quote from
AN ARTIST'S LETTERS FROM JAPAN - BY JOHN LA FARGE (1835 – 1910)

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The flat wasteland of this area was uninhabited until 1630, when Kasuga no Tsubone became entitled to the land and had 13 of her retainers live there.
Also called Kasugadono-chō 春日殿町 Lady Kasuga Town.

The main road of this area is now
Kasuga doori, Kasuga Dōri 春日通り Kasuga street

At its beginning of this road is a temple called
Rinshooin 麟祥院 Rinsho-In, Rinshoin.
( 4 Chome-1-8 Yushima, Bunkyo, Tokyo / 東京都文京区湯島4-1-8)
The temple was founded on her request in 1624 by 渭川周瀏 Isen (? - 1642) and first named 報恩山天沢寺.
(Other sources say it was founded in 1634, when her son, 稲葉正勝 Inaba Masakatsu (1597 - 1634) died.)
After her death the name was changed to her 法号 "postuhmous" Buddhist name, Rinsho.
A statue of her is in the temple ground and her grave is at this temple, 天沢山麟祥院.
Now a temple of the Rinzai Zen sect.
It has long been under the protection of the 稲葉家 Inaba and 堀田家 Hotta clan.
Her full posthumous name was 麟祥院殿仁淵了義尼大姉.
麟祥 rinsho is an auspicious name according to Chinese Buddhism.

. Legend about suzume ikusa 雀戦 fight of the sparrows .


春日局 墓 - her grave
There is a big hole in the main top stone. She ordered this to be able, even from her new residence in Paradise, to be able to supervise the well-being of the Shogun and the people of Edo.

Around the temple is a "living fence" of the tree karatachi カラタチ, Poncirus trifoliata.
The temple was therefore also called
Karatachidera からたち寺 / 枳殻寺.

- reference -

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source : tokyo-life-gallery.blogspot.jp
Statue at 東京都文京区礫川公園 Park Rekisen Koen

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Kasuga Jinja 春日神社 Kasuga Shrine
3 Chome-2-10 Kasugacho, Nerima, Tokyo

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There is a sushi dish called "sumoshi" すもし
in memory of the famous Kasuga no Tsubone.
春日の局も賞味した湯葉の巻き寿司, Take no ko sumoshi 竹の子すもし(寿司). She was the wetnurse of the third shogun of Edo, Iemitsu, and a rather determined woman. The dish has been re-enacted now, since it was named in old papers of the temple Sanbo-In 三宝院 in the precincts.

CLICK for more photos
Bamboo Sprout Sushi / sumoshi
This is a simple sushi: fresh bamboo sprouts are wrapped in yuba soy bean milk skin. Sometimes sushi rice is added nowadays.



source : facebook - samurai gourmet

Seven-colored rice dishes of Lady Kasuga consists of:
1. "Nameshi" (rice with leaf vegetables) - contains beta carotene, helps prevent colds
2. "Kuri Meshi" (rice with chestnuts) - contains vitamins B and E, good for anti-aging
3. "Azuki Meshi" (rice with red beans) - anthocyanin in red beans has antioxidyzing effects and helps improve eye fatigue
4. "Mugi Meshi" (rice with barley) - contains vitamin B6, prevents anemia and helps improve blood flow
5. "Yutori Meshi" (twice-boiled rice) - contains much water, good for people with weak digestive system
6. "Hikiwari Meshi" (rice with crushed barley) - easy to digest, good for people with weak digestive system
7. "Hoshi Meshi" (dried rice) - need to chew well, stimulates brain activity and helps improve immunity to diseases

. Washoku - Japanese Food Culture .

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The monument of Nerima radish
The monument of Nerima radish was built in 1940 on the grounds of Aizen-in Temple in Kasugacho to commemorate the fact that the Nerima radish has been a local specialty since the Edo period and has become well known nationwide.
The stone monument of about 3 meters tall is engraved with “The monument of Nerima radish” in large letters.



It is said that the fifth Shogun, Tokugawa Tsunayoshi, of the Edo period ordered the start of cultivation of the Nerima radish when he became sick and visited present-day Nerima for medical treatment. As the cultivation of the Nerima radish gained in popularity, it became an important vegetable to support the Edo residents’ diet.
Around the middle of the Meiji period, the urban areas around the Tokyo metropolitan area also started to grow the Nerima radish, whose production has increased and become known nationwide.
- reference source : nerima-kanko-en.blogspot.jp -

. Nerima daikon 練馬大根 big radish from Nerima .

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. Tenjin Sama - Sugawara Michizane Legends 天神菅原道真伝説 .

ushiishi, ushi-ishi 牛石 "bull stone"
When 源実朝 Minamoto no Sanetomo (1192 - 1219) was making war in the Northern Territories, Sugawara Michizane 菅神 Kanjin appeared in his dream, riding a bull:
"Lord Sanetomo has two parts of good fortune. When the war is over, built a small shrine and venerate there."
When Sanetomo woke up, he found a stone with the imprint of a bull's hooves just as he had seen in his dream.
In this year, his son 源頼家 Minamoto no Yoriie (1182 - 1204) was born and in the following year, Sanetomo was able to fight his enemy.
After winning the battle, he had a shrine erected and made an offering of this "Bull Stone".



牛石 (牛天神北野神社)(東京都文京区春日) Ushi Tenjin Kitano Jinja
1 Chome-5-2 Kasuga, Bunkyō ward

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. Famous Places and Powerspots of Edo 江戸の名所 .

. Edo bakufu 江戸幕府 The Edo Government .


- - - - - - Not related to the famous Edo lady:
. Great Kasuga Shrine 春日大社 Kasuga-taisha - Nara .
- quote -
Kasuga Gongen
Kasuga gongen reigenki emaki (Illustrated Scrolls of the Miracles of the Kasuga Deity)
The Illustrated Miracles of the Kasuga Deity, in twenty fascicles, is an illustrated hand scroll that contains depictions of the miracles of the Kasuga Deity, the tutelary god of the Fujiwara clan. The deity was worshipped at the Grand Shrine of Kasuga (Kasuga Taisha), which wielded great political and cultural influence along with Koufukuji with which the shrine was intergrated.
The scolls were completed in 1309 (Enkyou 2), during the late-Kamakura period, by the painter Takashina Takakane.
The set is a rare example of illustrated scroll for which the precise date and creator are known and is thus been recognized as an important historical resource.
- source : nara-wu.ac.jp/aic ... -


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7/22/2016

kirie zu maps

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. Famous Places and Powerspots of Edo 江戸の名所 .
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kiriezu, kirie-zu 切絵図 detailed maps of Edo
kirizu 切図 detailed map

They were very detailed maps with most roads and the location of the 大名屋敷 Daimyo residences given.


CLICK for more samples !

The first Kirie-zu was printed in 1755 by 吉文字屋 Kichimonjiya.
Until the year 1775 he had produced eight detailed maps.
By 1846, the shop of 近江屋五平 Omiya Gohei sold 31 maps. He produced maps in three colors.

The high times of Kirie-zu was around 1849 until early Meiji, when 尾張屋清七 Owariya Seishichi
produced the 尾張屋版 Owariya Edition (金鱗堂版). He used five colors and the maps looked almost like 錦絵 Nishiki-E prints.

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嘉永・慶応 江戸切絵図〈1〉
江戸・東京今昔切絵図散歩 尾張屋清七板 Owariya Seishichi Edition


江戸切絵図集―新訂 江戸名所図会



嘉永・慶応 江戸切絵図


大江戸「古地図」大全
- More books at amazon com :
- source : amazon.co.jp -

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- quote
The Landmarks of Edo in Color Woodblock Prints
Find on a detailed map of Edo
Click Blue pin or "Landmark name", and you can see the description and nishiki-e thumbnail page of the place.
Click Yellow pin or "Place name", and you can see nishiki-e thumbnail(s) about the place drawn on nishiki-e.
- source : ndl.go.jp/landmarks/edo

Also available in Japanese.
〔江戸切絵図〕
- reference : National Diet Library -

- reference : edo kirie-zu -

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明暦江戸大絵図 Meireki Edo Dai-Ezu
Tōyō Bunko Digital Online Library  
. . . CLICK here for more Photos  !

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. chizu 地図 maps of Edo .

. kiri-e, kirie 切り絵 , kirigami 切り紙 cut-out pictures.

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. Edo bakufu 江戸幕府 The Edo Government .

. Famous Places and Powerspots of Edo 江戸の名所 .

. Doing Business in Edo - 商売 - Introduction .


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7/10/2016

Hyakunincho district

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. Famous Places and Powerspots of Edo 江戸の名所 .
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Hyakuninchoo 百人町 Hyakunincho district

teppoogumi hyakunin tai 鉄砲組百人隊 100 Riflemen Team
lived here on orders of Tokugawa Ieyasu.
Hyakunin (hundred-man) brigade of shooters
100 men musket (teppo) corps

- quote
Teppo-gumi hyakunin-tai, or the Hundred-Member Gun Squad,
was founded by Tokugawa Ieyasu to defend his shogunate in the newly established capital of Edo. The squad was stationed in Shinjuku in an area named in its honor and known today as Hyakunin-cho (hundred-member town).
This Hyakunin-cho is home to the Kaichuinari-jinja Shrine, where many vassals of the squad visited to pray that their every shot hits the target. People later established the shustujin-shiki fair to commemorate the gun squad and also as thanksgiving for the luck bestowed by the shrine.



Today, the fair is held every odd year. Men clad in armor and helmet parade the neighborhood of Hyakunin-cho, test fire matchlock guns and give public demonstrations of battle field exercises.
- source : gotokyo.org/en/kanko/shinjuku



The Koshu Kaido was especially planned by Tokugawa Ieyasu to secure his route to escape Edo in case of an attack.
He had the group of 100 special armed guards live in Shinjuku to help and protect him in case of need.

. Kooshuu Kaidoo, Kōshū Kaidō 甲州街道 Koshu Kaido Road .

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鉄砲組百人隊 Homepage
- source : edo-hinawa.com -



CLICK for more photos of the Teppo-Tai !

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During the Edo period, the villages of 柏木 Kashiwagi and 大久保 Okubo were agricultural districts on either side of Hyakunin-cho where samurai warrior residences were located.
These villages were known as vegetable producing areas. The samurai families cultivated plants and flowers and this a tradition was continued through the Meiji period (1868-1912) even though the samurai class itself had disappeared by then.
The area was particularly famous for its azaleas (tsutsuji).
Since Hyakunin-cho was a residential area of the constables (doshin) belonging to the Hyakunin (hundred-man) brigade of shooters operated by the Bakufu military government during the Edo period. During festivals held at the Kaichu Inari Shrine, they fired ceremonial volleys with firelocks.
- source : kanko-shinjuku.com -


. Ookubo, Ōkubo 大久保 Okubo district, Shinjuku .

. Kashiwagi mura 柏木村 Kashiwagi village, Shinjuku .


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. Kaichuu Inari Jinja 皆中稲荷神社 Kaichu Inari Shrine .
1-11-16 Hyakunin-cho, Shinjuku-ku, Tokyo / 新宿区百人町1-11-16

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Star Lanterns at Hyakunincho, Aoyama, Eastern Capital
Utagawa Hiroshige II

. Aoyama 青山 Aoyama district, "Green Mountain" .


At the temple 丸普陀山長楽寺 Choraku-Ji
there is a 鬼形の石 stone in the form of a demon, called
Yashajin 夜叉神 Yasha-jin, the Yasha Deity.
The stone had been in the garden of a member of a family in 青山百人町 Hyakunin-Cho in Aoyama.

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Takano Chooei, Takano Chōei 高野長英 Takano Choei
(1804 - 1850)


- quote -
Choei Takano -
Physician and scholar of Western studies. Takano studied Dutch medicine in Nagasaki from a person named Siebold and opened his practice in Edo. He formed the research group of Western studies Shoshikai with Kazan Watanabe and others and delved into the study of Western culture. He was imprisoned for six years for writing “Yume Monogatari” (My Dream Vision), in which he criticized the diplomatic policies of the Shogunate, but he escaped from jail by bribing a prison guard to set fire to the prison. Although he returned to Edo and lived by hiding out in various places, he was eventually arrested and killed.



-- Association with Minato City
He spent his last days of life in his secret hiding place in Aoyama Hyakunin-cho

Choei changed his appearance by burning his face with chemicals and moved around the country, but he eventually returned to Edo in March 1850 and lived in hiding in Aoyama Hyakunin-cho. That area had a concentration of official residences of the Shogun’s foot soldiers and sympathizers, and the grounds of the residence of a foot soldier named Kojima contained a pawnbroker’s annex. Choei ran a medical practice on that premises under the false name of Sanpaku Sawa.

However, on the last day of October in the same year, he was attacked by a Shogunate official in an alley on his return home, arrested, and killed. A stone monument, inscribed with “The hiding place of Doctor Choei Takano,” stands where he died in what we know as Minamiaoyama. It was 48 years after his death before his honor was restored, and a commemorative monument inscribed with Kaishu Katsu’s composition was erected in Zenko Temple in Kita-Aoyama after he was posthumously bestowed the title of Lord.
In 1837, he wrote Yumemonogatari (My Dream Vision), which stressed the need to open Japan to the world after the 1837 attack on an American ship, the Morrison. He continued to translate Western books while on the run and translated such books as Iryo Suyo (Fundamentals of Medical Care). Although he was a brilliant scholar of Western studies and a pioneer in medicine, he had a rather unfortunate life.
- source : lib.city.minato.tokyo.jp -

. Medicine in Edo .


- reference : Takano Choei -

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. Famous Places and Powerspots of Edo 江戸の名所 .

. Doing Business in Edo - 商売 - Introduction .

. Legends and Tales from Japan 伝説 - Introduction .


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7/08/2016

Priest Jiun Onko Sonja

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. Persons and People of Edo - Personen .
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Jiun Onkoo 慈雲飲光 Priest Jiun Onko
(1718 – 1804/1805)
百不知童子、葛城山人、雙龍叟 - 慈雲尊者 Jiun Sonja



CLICK for more photos !

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Daruma: “I do not know”
This painting represents the first Zen patriarch, often referred to as Daruma in Japanese, but more properly called by his Sanskrit name Bodhidharma. He is believed to have been moved from India to China in the fifth and sixth century and there, through meditation, finally came to understand the Buddhist law (dharma). This is why his figure often occurs alongside Zen calligraphy, representing the continuous struggle to learning the Buddhist teachings.

Images of Bodhidharma express his effort to established continuity with Zen Buddhist teachings. This painting belongs to that tradition but Jiun, thanks to his unique flaked style, transformed the silhouette of the patriarch in an abstract form: with only two strokes, the artist portrays the monk in meditation while, above, two characters stand out: "I do not know" (Fushiki).



The concept is short, direct and powerful. It refers to a dialogue between Daruma and Emperor Wu of the Liang Dynasty and capture the essence of Zen Buddhism: as reported in 'Hekiganroku (published in 1300), the emperor met the monk in the year 520, and asked him about how he had obtained for supporting Buddhism; when he says "absolutely nothing" the Emperor, irritated, asked what was then the foundation of Buddhism and the answer was "a great void and no holiness.” More and more annoyed, he then asked "Who are you?" And Bodhidharma replied " I do not know".

After this dialogue Bodhidharma was no more welcome at the court and he took refuge in a cave in the Shaolin temple on Mount Song, where he sat in meditation for nine years. The painting represents this first development status of Chinese Zen tradition: Bodhidharma who sits still and quiet in front of a white wall.



Jiun Onko (Jiun Sonja), one of the greatest Japanese Zen artist, born in Osaka, joined the cloister when he was thirteen, studied the Confucianism, the Shingon esoteric Buddhism and the Soto Zen. He was an excellent scholar, he learned Sanskrit been interested in ancient Buddhist manuscripts and learn the basic teachings of Buddhism; he founded in fact a movement that wanted to bring Buddhism back to its origins (“True Dharma”).

He was one of the reformers of the Edo period Zen and, still today, he is considered one of the greatest Zen calligraphers ever in Japan. His works are in all the museum collections of Japanese art all over the world.
- source : giuseppepiva.com/c -

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founder of 雲伝神道 Unden Shinto
葛城神道 Katsuragi Shinto


- quote -
Unden Shinto was founded by Jiun Sonja (1718-1804), a Shingon priest who attempted to enhance Shinto through a fusion with Buddhist and Confucian ideas. Comparing the similarities between the I Ching and Shinto writings on such views as the heavenly mandate, divination, numerology, gods and spirits, and politics, he alleged that the creation of
the I Ching may have been influenced by Shinto. According to Chinese tradition, Fu Hsi created the eight trigrams based on the Ho t'u (Yellow River diagram). Jiun speculated that the Ho t'u was inspired by a Shinto mirror: "The images of the Ho t'u were manifested through the Okitsu Mirror [a round bronze mirror kept in the geku (Outer Shrine) of the Ise Shrine, one of the ten Shinto treasures]. Fu Hsi used the Ho t'u as the base for drawing the eight trigrams." .....
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Jiun's discussions on the Shinto origins of the I Ching were only piecemeal. He did not address important questions, such as how Fu Hsi and other Chinese sages were influenced by Shinto. A full-fledged theory of the Shinto origins of the I Ching did not appear until the emergence of the Hirata school a few decades later.
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Jiun strove to return to original Buddhism by studying Buddhist sutras in Sanskrit. For his Buddhist views, see Paul B. Watt, "Jiun Sonja (1718-1804): A Response Confucianism within the Context of Buddhist Reform," in Nosco, Confucianism and Tokugawa Culture, pp. 188-214.

The I Ching in the Shinto Thought of Tokugawa Japan
By Wai-ming Ng
- source : University of Hawaii Press -



The Complete Works of the Venerable Jiun (Jiun Sonja zenshū).

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Unden Shintō
A branch of Shinto founded by the Edo-period Shingon monk Jiun Onkō (1718-1804).
As Jiun lived on Mt. Katsuragi, it is also called Katsuragi Shintō. Jiun's learning extended not only to esoteric Buddhism, siddham (Sanskrit philology), and Zen, but also to Confucianism and Shinto. In particular, he revived the monastic precepts through his promulgation of what he called the Precepts of the True Dharma (shōbōritsu). He also composed the Bongaku shinryō in one thousand fascicles, and made a great compilation covering the history of siddham studies; he was one of the outstanding scholars of his era. In response to the criticisms of Buddhism leveled by the Confucianists and Shintoists of his time, he attempted a reconstruction of the ancient Ryōbu Shintō. Some of his works relating to Shinto include Shin-Ju gudan (A Conversation Between Shintō and Confucianism), Shintō yōgo (Important Terms in Shintō), Shintō kokuga (Songs of the Shintō Realm), Shinchoku kuden (Oral Transmissions on the Oracles of the Gods), Ten no mikage (The Beneficence of Heaven).
Jiun held that no distinction existed between Shinto and esoteric Buddhism, and that it would be impossible to learn the essence of Shinto without also understanding esoteric Buddhism. Further, he was considered noteworthy for locating the basic meaning of Shinto in the relationship between lord and retainer while criticizing the Confucianists' emphasis on the marriage relationship or the relationship between friends; he is also known for arguing that Japan was a "divine land" (shinkoku) in which there was no need for the appearance of Confucian sages.
In these ways, Jiun diverged from the previous position that regarded Buddhism as principal and Shinto as subsidiary, taking a stance closer to Revivalist Shinto (Fukko Shintō) nationalism. Jiun's writings relating to Shinto are now collected in Volume 10 of The Complete Works of the Venerable Jiun (Jiun Sonja zenshū).
- source : Ito Satoshi - kokugakuin 2006 -

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慈雲尊者とは

1.慈雲尊者
2.正法律思想
3.尊者の袈裟
4.尊者の著作
5.尊者の容貌
6. 生誕三百年記念奉賛会について
- reference : horakuji.hello-net.info/jiun -


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perseverance

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buji kore kinin - inactivity



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- reference : Jiun Onko -

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. shinbutsu in Edo 江戸の神仏 Kami and Hotoke in Edo .
shinbutsu shūgō 神仏習合 - Syncretism of Shinto and Buddhism
shinbutsu bunri 神仏分離 - Separation of Shinto and Buddhism.


. Persons and People of Edo - Personen .

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. Edo bakufu 江戸幕府 The Edo Government .

. Famous Places and Powerspots of Edo 江戸の名所 .

. Doing Business in Edo - 商売 - Introduction .


. Japanese Architecture - Interior Design - The Japanese Home .

. Legends and Tales from Japan 伝説 - Introduction .


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