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Changing relationship between Buddha and kami 1) Hostility of kami A. Kami disturbed by reclamation projects (常陸国風土記 Hitachi-no-kuni Fudoki) An old man who is a native of this local area (Namekata district 行方郡 of Hitachi Province) told us (the compilers of the topography of the province) the following story: In the reign of Emperor Keitai (the early sixth century) there was a man called Matachi 麻多智 from the uji (氏 clan) of Yahazu 箭括. He developed paddy fields in the reedy meadow in the valley to the west of the site where the district office is now located. While he was engaged in the project, a large number of Yato no kami (夜刀の神 deities of the valley) gathered there to prevent people from entering the paddy fields and cultivating them. [Editor’s note: People of the area regard snakes as the Yato no kami, or the deities of the valley. They say that the kami has a snake body and horns on the head. They believe that, if one should look back at the kami while running away from it, he will be cursed and left without any offspring, bringing his household to ruin. It is true that there are many snakes in the field beside the office of this district.] Matachi, becoming angry at the disturbance, armed himself with armor and a halberd. He killed some of the divine snakes and chased the others away from the paddy fields. Then he came to the foot of the mountain and set up a long wooden stick as a boundary mark in a ditch, which served as borderline between the mountainous area and the low land. There he said to the divine snakes, “The land above this boundary mark shall belong to you, the kami. The land below the mark shall be paddy fields belonging to human beings. I will put myself under an obligation to enshrine and worship you forever. I wish you neither to do us any harm nor to resent us.” After that he built a small shrine and dedicated it to the divine snakes. He also began cultivating the newly developed paddy fields, which amounted to more than 10 chô (about 30 acres) in all. Until now successive generation of his offspring have been managing the shrine and worshiped the divine snakes. In the reign of Emperor Kôtoku (645-654) Mibu no Muraji Maro 壬生連麿, a local official appointed by the imperial court, constructed a dam at the lower end of the valley to make an irrigation pond there. On this occasion many divine snakes climbed up chinquapin trees around the pond. They stayed there without showing any sign of moving away. Maro said to the divine snakes in a large voice, “We have made this pond to help the people of this area. What deities do not accept this policy directed by our virtuous emperor?” Then, he said to the native people who were mobilized to construct the dam, “Kill without hesitation worms, fish, or other creatures you finds here.” As soon as he said these words, the divine snakes disappeared. … 1 B. Kami disturbed by the construction of a provisional palace (日本書記 Nihon Shoki 661/5/1, 661/7/24, 661/8/1) 5th month, 9th day. The Empress (Empress Saimei 斉明, who engaged in the campaign in the Korean peninsular to help a prince of Paekche to restore his country) removed her residence to the palace of Asakura 朝 倉 (in northern Kyushu). At this time trees belonging to the Shrine of Asakura were cut down and cleared away in order to build this palace. Therefore the kami was angry and demolished the building of the palace. Also mysterious fires were witnessed in the palace. In consequence the Grand chamberlain and many of those in waiting become ill and died. Autumn, 7th month, 24th day. The Empress died in the palace of Asakura. 8th month, 1st day. The crown prince (Prince Naka no Ôe 中大兄皇子, Emperor Tneji after the enthronement), leading the funeral train of the Empress, returned as far as the palace of Iwase. That evening a mysterious figure like a demon appeared on the top of Mount Asakura. Wearing a big hat, it looked down on the funeral proceedings. All the people uttered exclamations of wonder. (See, George Aston, Nihongi, pp.271-272) C. Kami disturbed by the construction of a Buddhist temple (大安寺伽藍縁起並流記資財 帳 Daianji Garan Engi narabini Sizaichô) 大日本仏教全書 第 118 冊 寺誌叢書第二 仏書刊行会編名著普及会復刻 昭和55 原 文漢文(115-116 ページ) Emperor Jomei 舒明 was called Prince Tamura 田村 before his enthronement… When he was young, Empress Suiko 推古 had him visit Prince Umayado 厩戸(known as Prince Shôtoku in the later period, one of the nephews of Empress Suiko and one of the grand-uncles of Prince Tamura), who was seriously ill in his residence in Naniwa…. Prince Umayado said, “…May one of the emperors of the later generations develop a small Buddhist monastery in the village of Kumagori 羆凝 into a big temple. I want to submit this petition to the imperial court.” The empress accepted his wish. In three days Prince Tamura visited Prince Umayado again of his own accord. Prince Umayado said to him, “How nice that you visit me of your own accord out of care for my health! I would like to give you treasures. However, treasures are easily decayed and dispersed. You cannot keep them for a long time. Only the Three Treasures (Buddha, Buddhist Law, and the community of those who pursue the Way to Buddha) would never decay. You can keep it for generations. Therefore I will entrust Kumagori Temple to you. Undertake it and transmit the Three Treasures to the latter generations.” Prince Tamura accepted the task with pleasure…. In the second month of the eleventh year of his reign (639) Emperor Jomei destroyed the shrine of Kobe 子部社 near Kudara River, cleared the ground, and built Buddhist halls, residential quarters for monks, and a nine-story pagoda there. He also designated the 2 taxes from three hundred households as the resource to cover the expenditure of the temple, which came to be called Great Temple of Kudara 百済大寺. However the kami of the destroyed shrine became angry, which was materialized in the form of a fire. The fire destroyed the pagoda, the main hall, and the decoration on the roofs of the temple. On the first day of the twelfth month of the second year of the reign of Emperor Tenmu (673) the emperor appointed Prince Mino as the official in charge of rebuilding the temple. He abandoned the old land in the Kudara area and moved the temple to the Takechi area. Temple buildings were constructed in the new place…In the ninth month of sixth year (676) the court changed the name of the temple into Great Temple of Takechi 高市大寺 and gave it the title of Great National Temple 大官大寺. (Later the temple came to be called Daianji 大安寺 and developed into one of the most notable temples in the capital of Nara.) 2) Buddhist temple built out of gratitude to kami (日本霊異記 Nihon Ryôiki) Priest Gusai)弘済 came from Paekche 百済. When that country was invaded (by T’ang China and Silla in 660), an ancestor of the governor of Mitani 三谷 district in Bingo Province was put in charge of reinforcements and sent to Paekche. At that time the present governor(s ancestor vowed that he would build a temple to dedicate to the deities of heaven and earth if he came home safely. Eventually, he escaped harm. Thereupon, he invited Priest Gusai to return to Japan with him. Mitani-dera 三谷寺 is the temple that was founded by this priest, and both monks and laymen felt awe and reverence at its site. (See Miraculous Stories from the Japanese Buddhist Tradition: the Nihon Ryôiki of the Monk Kyôkai, pp. 116-117) 3) Tales of kami who want to escape from kami state and attain Buddhist enlightenment A. Kami of monkey body relied on the power of Buddhist scriptures to escape from kami state (Nihon Ryôiki, vol.3, no.24) On the mountain named Mikamu-no-take, in Yasu district, Ômi province 近江国野 州郡御上嶽, there was a shrine called the abode of Taga no Ôkami 陁我大神, or the Great Kami of Taga. The imperial court endowed the shrine with taxes collected from six households as its private property. Near the shrine there was a small Buddhist temple. During the Hôki era (770-781) Priest Eishô 恵勝 of Daian-ji 大安寺 was staying at the temple for a retreat when he had a dream in which a man appeared, saying, “Please read the Buddhist scriptures for me.” When he awake from his sleep, he wondered about the dream. The next day a tiny white monkey appeared and came to him, saying, “Stay at this temple and recite the Hokekyô 法華経, or the Lotus Sutra, for me.” The monk asked the monkey, “Who are you?” Whereupon the monkey replied, “I was the king of a state in 3 the eastern part of India. In my state about one thousand men became followers of monks, neglecting agricultural matters. Therefore, I suppressed them, saying, ‘There should not be so many followers.’ At that time I limited the number of followers, but not the acts carried out in pursuit of the path to enlightenment. Even if I did not suppress the practice of Buddhist training, however, to prevent men from following monks was a sin. This is why I was reborn as a monkey the kami of this shrine. Please stay here and recite the Lotus Sutra so that I may be released from this state.” Priest Eishô said, “Then you must make offerings (to Buddha).” The monkey answered, “I have nothing to offer.” … The priest said, “How can I recite the scripture without any offering?” The monkey answered, “In that case I will join a group of several monks in Asai district 浅井郡 (a district in the same province) who are going to read the Rokkanshô 六巻抄 (a Buddhist perceptual writing).” Priest Eishô, in wonder and doubt, went to the Great master Man’yo 満預 of Yamashinadera temple 山階寺 and told him what the monkey had asked. (It seems that in the temple a group of monks were going to read the Rokkanshô.) The latter, disbelieving it, said, “These are merely the words of a monkey. I do not believe what you say. Nor will I accept nor admit the monkey into the group.” When he was preparing for the recitation of the scripture, an acolyte and a lay brother of the temple came to him in haste, saying, “There was a tiny white monkey on the roof of the Buddhist Hall. Then we saw the great hall nine ken long (nine ken is about eighteen yards, 16 meters.) fall down in pieces, along with all the Buddha images and residential quarters.” He went out to discover that all had been destroyed as reported. Thereupon, Man’yo conferred with Eishô, built a hall seven ken long, and, believing the words of the monkey which revealed him as the Great Kami of Taga, accepted the monkey among the audience for the recitation of the Rokkanshô according to the request of the kami. From that time until the vow was fulfilled, there was never any trouble. …(Miraculous Stories from Japanese Buddhist Tradition, pp.253-55) B. Tale of a kami who escaped from the kami state and attain the state of bodhisattva thanks to the power of Buddhist scripture. (Dainihon Hokke Genki 大日本法華験記) There was once a Priest Dôkô of Tnnnôji 天王寺 sho had accumulated merit for a long time by his revering the Hokekyô, or the Lotus Sutra. He often visit the mountainous area of Kumano to go on summer retreat, and once, on his way back to his temple, he took shelter for the night under a large tree near the beach at Minabe. Late that night he heard twenty of thirty people ride up to the tree. One of them asked, “Is the old man here?” “Yes, I am here,” Dôkô heard someone under the tree reply. Another voice from among the riders then said, “Come quickly and act as our guide!” 4 The old man’s voice made an excuse, “My horse has broken its legs and so I cannot ride. I will see to him tomorrow, or else get another horse and join you. Since I am aged and weak, I am afraid I cannot accompany you on foot.” Then Dôkô heard the horsemen leave. In the morning Dôkô was curious and searched under the tree. He found an old and broken male image of a sae no kami 塞の神 (kami believed to expel evil sprits at the entrance of the village, and to assist travelers in finding their way). In front of the image was an ema 絵馬, or a votive tablet of a painted horse. The forelegs of the painted horse were damaged. The priest examined it, mended the broken part of the tablet with thread, and left it as it was. Dôkô wished to learn more about the incident, and so he spent the day there and again sheltered under the tree that night. Just as on the previous occasion, he heard several riders approach the tree. The old man mounted his horse, and all rode away. Toward dawn the old man returned to the tree and said to Dôkô, “Those riders were the deities of epidemics. I am the guardian of travelers in this area. Whenever these deities go around the country, they make me guide them. If I refuse, they will punish me, whipping me and abusing me with harsh words. You treated my horse’s legs., and so thanks to you, O holy man, I was able to safely fulfill my duty. I will never forget your favor.” To show his gratitude the old man offered Dôkô various gifts. …and continued, “I would like to leave this inferior state of Sae no kami and obtain a decent and virtuous state. I am now undergoing much sufferings, and would like to attain my wish through your power.” Dôkô replied, “Alas, it is beyond my power to help you.” The kami then said, “Stay and recite the Lotus Sutra under this tree for three days and nights. Through the efficacy of this sutra, I will change my suffering state into a pure and serene one.” And so, in accordance with this request, Dôkô recited the sutra single-mindedly for three days and nights. On the fourth day the kami paid homage and bowed to him, saying, “Thanks to your merciful deeds, I will be released from my mean status and obtain a superior one. Furthermore, I will join those related to Kannon Boddhisattva by ending my days in the world of Fudaraku, (the land of Kannon) and I will be ranked as a bodhisattva. All of this was made possible by a mysterious efficacy gained by listening to the recitation of the sutra. If you wish to know the truth, make a boat out of tree branches, place my statue in the boat, float it out to sea, and you will see what happens.” Dôkô made a boat sped as he was told and launched it. Although there was neither wind nor waves, the boat sped away toward the south. (Kannon’s land was believed to be located to the south of the ocean.) 5 One night an old man of that district dreamed that the statue of the sae no kami had become a bodhisattva and, radiating golden beams and to the accompaniment of ceremonial music, ascended into the southern sky. Dôkô heard this story and fully believed in. He returned to his temple and told it to every body. All those who heard the story greatly rejoiced and their piety increased. (Dykstra, “Miraculous Tales of the Lotus Sutra”, Monumenta Nipponica, vol.32, no.2, pp.208-210) C. Tale about the origin of Tado Jingûji ( 伊 勢 国 多 度 神 宮 寺 伽 藍 縁 起 並 資 財 帳 Isenokuni Tado Jingûji Garan Engi narabini Sizaichô) In 763, on the 20th day of the twelfth month, …a priest called Mangan 満願 lived near the shrine (of Tado 多度). He made an image of Amida Buddha with the height of one jo six shaku (about 4.8 meters). At the time a certain person was possessed by the kami and said, “I am the kami of Tado. Because I have committed grave offences over many kalpas (a long, long time), I have received the karmic retribution of being born as a kami (jindo). Now I wish to escape from my kami state once and for all, and take refuge in the Three Treasures (Buddha, his teachings, and the community of those who adopt the teachings).”… Priest Mangan cut the trees of the southern side of the mountain where the kami was dwelling, built a small Buddhist hall, and enshrined the image of the kami there. He called the kami Tado Daibosatsu 多度大菩薩, or the Great Bodhisattva of Tado. Then Moitori Tsukitari 水取月足, an official of this district with outer junior seventh rank lower grade, made a bronze bell and its plinth and donated them to the temple. Next Niimaro 新麿, an local notable of Mino Province, built a three-story pagoda and donated it to the temple. Then in 780, on the 13th day of the eleventh month, the imperial court dispatched its officials there to ordain four people. Next in the twelfth month of 781 a privately ordained monk called Hôkyô 法教 encouraged both monks and laymen from the four provinces of Ise, Mino, Owari, and Shima to build a Buddhist Hall, a monastery, and a bathhouse (where the monks offered bathing to people for medical purposes). Until now many monks and ascetics carried out rites and donated properties necessary for the temple. (Ise no kuni Kuwana-gun Tado Jinguji garan engi narabi ni sizaicho, Zoku Gunshoruiju 27 ge, pp.350-51) 4) Kami offering support to Buddhism (八幡宇佐宮御託宣集 Hachiman Usa-gû Gotakusenshû) In 746 Emperor Shômu revealed his great wish to construct a huge Buddhist hall and put an image of Vairocana Buddha in it in the hope of transferring the merit to all the beings in the world and promoting the eight Buddhist schools… In 747 the emperor sent his deputy to Usa Shrine (of Hachiman). The emperor had him pray in front of the shrine and tell the kami in the prayer that the great wish must be realized. Then the 6 kami gave the following oracle. “I, the kami, will lead the kami of heaven and earth to ensure the safe completion (of the project)… I will make the molten copper (as easy to handle) as water. I will not hesitate make my body stained with straw, timber, and soil so that the (project will be) completed without problems.” The emperor wanted to send an envoy to T’ang China to have him buy gold to use as the material to make the Buddhist image. To pray for the safe journey of the envoy to China the emperor sent a deputy to Usa Shrine. Then the kami gave the following oracle. “Gold that you want will come out from the soil of this country. Do not send an envoy to T’ang China.” In 749 the governor of Mutsu province, Keifuku of the junior fifth rank coming from Paekche, donated gold to the imperial court. The gold was found in Oda district of the province. The amount of gold that he donated to the court was as much as 900 ryô (1 ryô is about 40 grams). The emperor granted junior third rank to Keifuku in reward. Deeply impressed by the miraculous power of the kami the emperor offered 120 ryô of gold to the shrine. (Shinto Taikei, Jinja-hen, vol. 47, Usa, pp.79-80) 5) Kami as the traces of Buddha and bodhisattva A. The originals of the kami (Sintô Taikei 神道大系, Bungaku-hen 文学編, vol.1, p.5, p.7) When we examine the originals (honji 本地) of kami (sinmeijindô 神明神道)、[we wind that] they are various Buddhas and bodhisattvas. Traces and transformations of various Buddhas and bodhisattvas is the kami. We must keep it in mind that Buddhas and kami are the same. They are synonymous with each other like the Chinese characters of gan 眼 and moku 目 (two different charactors both meaning “eye”). We must know it. A question is raised. “For what purpose do Buddhas and bodhisattvas appear in the form of kami?” The answer is, “Buddhas and bodhisattvas are so compassionate that they are willing to transform themselves into various different forms to give benefit to and save various sentient beings.” (p.5) Sentient beings living in the corrupt world of the Final Age of Buddha’s Law are not afraid of the retribution in their next life. Their only concern is glory in this life, and for that purpose only do they visit Buddhist temples and perform rituals to the kami. They only believe what they see with their own eyes, and they are not concerned with the afterlife. For the benefit of such people (Buddhas and bodhisattvas) dim the radiance of their original mind and transform into the dust (material bodies) of various different beings. (p.7) (See, Mark Teeuwen and Fabio Rambelli, Buddhas and Kami in Japan: Honji Suijaku as a Combinatory Paradim, pp.19-20) B. Tale about the appearance of fearsome Kami (日本古典文学大系、沙石集 I: 3) In antiquity, when En no Gyôja 役行者(an ancient religious figure known as the 7 founder of Shugendô, or mountain asceticism)was practicing austerities on Mt. Yoshino and the form, the form of Shakamuni (Sakya, the founder of Buddhism who was believed to attain Buddhahood) appeared before him. The ascetic said, “In this august form it will be difficult to convert the people of this country. You should conceal yourself.” Then the form of Miroku (Maitreya, a bodhisattva who will appear in this world, attain enlightenment, become the Buddha, and save sentient beings in the future) appeared to him. But he said, “This likewise will not do.” However, when the Buddha manifested a fearsome shape as Zaô Gongen 蔵王権現, he responded, “Truly, this is one who can convert our land to Buddhism.” And today the Buddha manifests this trace. … In our country people have faith and reverence toward kami since the kami clearly reveal their decisions for better or worse. There are foolish people who seldom place their reliance on the buddhas and bodhisattvas, whose benefits are more moderate than those of the skillful means of the kami, the traces of buddhas and bodhisattvas with softened light. (See, Robert Morris, Sand and Pebbles, State University of New York Press, pp.80-81) 5) Isolation of kami from Buddhism (沙石集、Shasekishû 1:1) While I was on a pilgrimage to the Great Shrine of Ise during the Kôchô era (1261-64), an official explained to me why words associated with the Three Treasures of Buddhism (the Buddha, the Law, and the Order) were forbidden at the shrine, and why monks could not closely approach the sacred buildings. In antiquity, when this country did not yet exist, the deity of the Great Shrine (Amaterasu, the deity of the sun), guided by a seal of Dainiti 大日, or the Great Sun Buddha, inscribed on the ocean floor, thrust down her august spear. Brine from the spear coagulated like drops of dew, and this was seen from afar by Mâra, the Evil One, in the Sixth Heaven of Desire. “It appears that these drops are forming into a land where Buddhism will be propagated and people will escape from the round of birth-and-death (by attaining enlightenment),” he said, and came down to prevent it. Then the deity of Great Shrine met with the demon king. “I promise not to utter the name of the Three Treasures, nor will I permit them near my person. So return quickly back to the heavens.” Being thus mollified, he withdrew. Monks to this very day, not wishing to violate that august promise, do not approach the sacred shrine, and the sutras are not carried openly in its precincts. Things associated with the Three Treasures are referred to obliquely: Buddha is called “tachisukumi (the Cramp-Legged One or the Immobile-Legged One)”; the sutras, “somegami (colored paper)”; monks, “kaminaga (longhairs)”; and temples, “koritaki (incense burners)”, etc. Outwardly the deity is estranged from the Buddha’s Law, but inwardly she profoundly supports the Three Treasures. Thus Japanese Buddhism is under the special protection of the deity of the Great Shrine. (See Robert Morris, Sand and Pebbles, State University of New York Press, pp.73-74) 8