3/06/2010

Oshoo Daruma

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. Famous Buddhist Priests - ABC-List .
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boozu 坊主 priest, お坊さん O-Bo-San
oshoo 和尚 priest
nyuudoo 入道 Nyudo priest
shoonin, shônin 上人 saint, head priest of a temple
daitoko 大徳(だいとこ)daitoku だいとく priest of high standard
soojoo. sôjô 僧正 high-ranking priest, "archbishop"
meisoo 名僧 famous priest / monk
koosoo 高僧 high-ranking priest



see below
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Daruma Oshoo だるま和尚 Priest Daruma




© PHOTO : turuoka1


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Oshō,
Japanese term used in various schools of Buddhism


Oshō is the Japanese reading of the Chinese he shang (和尚), meaning a high-ranking Buddhist monk or highly virtuous Buddhist monk. It is also a respectful designation for Buddhist monks in general and may be used with the suffix -san. According to the Kōjien Japanese dictionary and the Kanjigen dictionary of Chinese character source meanings, it is originally derived from the Sanskrit upadhyaya, meaning "master" in the sense of "teacher".

According to the Kōjien, the two characters making up the word are actually pronounced oshō only in the Zen and Pure Land sects.
For example, they are read kashō in the Tendai sect and wajō in the Shingon sect.
© More in the WIKIPEDIA !

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More Daruma Osho 達磨和尚


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Enami Nobukuni 江南信國 (1859 – 1929)


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H A I K U


jukai e, jukai-e 授戒会 initiation ritual for monks
Toodaiji Jukai 東大寺授戒 Jukai ritual at temple Todai-Ji Nara

Initiated by priest Ganjin

kigo for late spring



. . . CLICK here for Photos !


. Priest Ganjin 鑑真 がんじん .
(688–763)


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達磨忌や和尚いづちを尻目なる
Daruma ki ya oshoo izuchi o shirime naru

. Kuroyanagi Shooha 黒柳召波 .
(1727 - 1771)


. Daruma Memorial Day .


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一休和尚酔臥図
Ikkyu, the priest, lying down drunk
. 英一蝶 Hanabusa Itchoo . (1652 – 1724) )



寝並んで小蝶と猫と和尚哉
ne narande ko choo to neko to oshoo kana

sleeping in a row ...
the little butterfly, the cat
and this old priest



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


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雪汁のかかる地びたに和尚顔
yuki-jiru no kakaru jibita ni oshôgao

splashed with slush
close to the ground...
a monk's face





煤はきや和尚は居間にひとり釜
susu haki ya oshô wa ima ni hitori kama

sweeping soot--
in the high priest's chamber
a lonely cauldron

A scene in a Buddhist temple. The soot-sweeping monk only has one object to clean in the private room of the high priest.



でも坊主でも入道のころもがえ
demo boozu demo nyuudoo no koromogae

even for priests
and lay priests...
new summer robes

Tr. David Lanoue


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上人の西の藤波今やさく
shônin no nishi no fujinami ima ya saku

blooming in waves --
wisteria in the west
grown by the head priest

Tr. Chris Drake

This hokku is from the 3rd month (April) of 1811, when Issa was in Edo linking verses with Seibi and other renku poets. In Issa's hokku as a whole the word shounin usually seems to refer to the head priest at a Buddhist temple, and that's what it seems to mean here. The head priest of a Pure Land or possibly a True Pure Land temple has planted some light purple wisteria on trellises along the western edge of the temple precincts in order to represent the purple clouds on which Amida Buddha rides, and they are now coming into bloom again. When a sincere believer was near death, it was believed that Amida would leave his Pure Land in the west and descend down to the dying person's house on a purple cloud together with twenty-five bodhisattvas, some of them playing celestial music, in order to receive the person's soul and guide it to the Pure Land (see link below).

In Issa's time purple waves of wisteria hanging down from trellises were often said to resemble Amida's purple cloud, and the head priest probably hopes visitors to the temple will feel a hint of Amida coming toward them from the Pure Land in the west when they see the wisteria growing in the west part of the temple. Shinran himself didn't use this kind of visual imagery, though it was traditional in Honen's Pure Land school, so the head priest here probably belongs to the Pure Land school. However, many True Pure Land believers seem to have been fond of visual imagery, and waves of wisteria hang outside Shinran's tomb in Kyoto.

Many of Issa's hokku about head priests (shounin) seem gently satirical, and there may be a trace of humor in this hokku as well. Issa may be praising the beauty of the wisterias and the diligence of the head priest but at the same be asking whether the beauty of the wisteria is truly capable of adequately representing Amida's mercy and love and the state of total sincerity and trust required of a believer. Could the head priest unwittingly be trusting the wisteria more than Amida?


source : kuniibijyutsu.co.jp

This is a representation of Amida and 25 bodhisattvas descending from the Pure Land to a human house.

Chris Drake

. WKD : Kobayashi Issa 小林一茶 in Edo .


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和尚また徳利さげくる月の夜
oshoo mata tokkuri sage-kuru tsuki no yo

the priest comes again
with his sake flask hanging from his belt ...
night with a full moon



Kawabata Bosha (Kawabata Boosha 川端茅舎, 1897 - 1941)
Kawabata Hoosha, Kawabata Hosha


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Photo by Tamamura Kōzaburō (1856 - 1923)

© More in the WIKIPEDIA !

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. nyuudoo 入道 Nyudo priests .



Haiku about monks and priests by

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

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- - - - - YOSA BUSON - - - - -

大徳(だいとこ)の糞ひりおはす枯野哉
daitoko no kuso hiri-owasu kareno kana

His Holiness the Abbot
is shitting
in the withered fields.

Tr. Hass


The high priest
relieves his noble bowels
in a desolate field.

Tr. Sawa/ Shiffert


Nobly, the great priest
deposits his daily stool
in bleak winter fields

Tr. ??

The cut marker KANA is at the end of line 3.

. WKD : pissing and shitting - .

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kogarashi ya ishibumi o yomu soo hitori

withering wind -
one priest reading
words carved in stone


ishibumi 石文 / 碑 memorial stones of famous poems or people

. kogarashi 木枯らし, 木枯, 凩 withering wind, cold wind .


. Yosa Buson 与謝蕪村 in Edo .


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僧正の頭の上や蝿つるむ
soojoo no atama no ue ya hae tsurumu

on top of
the bishop's head
flies mating

Tr. Chris Drake

This summer hokku is from the 4th month (May) of 1825.
A soujou is a fairly high-ranking Buddhist priest at approximately the level of a bishop, though in the Honganji branch of True Pure Land Buddhism, to which Issa belonged, a different term was used, so this must be a priest belonging to another school. No doubt wearing colorful robes that indicate his rank, the priest is probably attending an important ceremony of some sort. Since the bishop doesn't seem to belong to the True Pure Land school, in which priests were allowed to grow their hair, his head is probably shaved, and the pair of mating flies is prominently displayed. I doubt Issa feels the flies are out of place here. He has many hokku in which high-ranking priests are shown to be eminently ordinary people, and he may well feel that the presence of the flies on the priest's head is highly revealing and demonstrates better than any sermon the Mahayana Buddhist teaching that ultimately samsara (the world of desire, change, and suffering) is nirvana (spiritual liberation) and nirvana is samsara.

Chris Drake

. Kobayashi Issa 小林一茶 in Edo .


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Tamamura Kozaburo (1856-1923?) - 1883-1900.

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. Legends and Tales from Japan 伝説 - Introduction .

. soroban boozu 十呂盤坊主 "the Abacus Priest" .


大坊主,小坊主, ミサゲ坊主, 海坊主, 河坊主 , 青坊主 , 入道坊主 and more
- reference : nichibun yokai database -
316 to explore

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. Famous Buddhist Priests - ABC-List .

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6 comments:

sakuo said...

There are so many Osho san who are lovely.
Thank you for nice informations.

sakuo.

anonymous said...

orange-robed monk –
enlightenment
in my begging bowl

Ozzie Nogg, Notes From the Gean #17

For me, this is one of the most important haiku. To even think about an able-bodied person using a begging bowl is a tremendous effort for some. How can enlightenment be found in the begging bowl?

MORE
by Owen Bullock

Iss said...

Kobayashi Issa

上人の西の藤波今やさく
shoonin no nishi no fujinami ima ya saku

the holy man's
westward waves of wisteria
fresh-bloomed

Amida Buddha's Pure Land is located in the west.
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Gabi Greve - Darumapedia said...

Kobayashi Issa

僧正の天窓で折し氷柱哉
soojoo no atama de orishi tsurara kana

This hokku is from the eleventh month (December) of 1816, when Issa had left his hometown and returned to Edo for several months to see various haikai poets and students. He often stayed one or two nights at temples, so this hokku is presumably based on something he witnessed. In many schools of Japanese Buddhism soujou is the lowest of three grades of high priest that rank just below the leader of the school and his close advisors, but the Honganji branch of the True Pure Land school, to which Issa belonged, simplified its hierarchy and did away with this rank. Issa's hokku about soujou are sometimes humorous and not very flattering, and I think "bishop" and its connotations are a rough equivalent in English.

The verb form ori-shi, "broke," doesn't imply intention, much as "I broke my leg" doesn't imply intention in English, so the bishop may have broken the icicles as he walked under the eaves of a temple building during a ceremony of some sort. The first two lines modify the icicles in the third line and are subordinate to the third line, so in the third line the perspective changes and, in English, the icicles have been broken off by the bishop. Issa doesn't say why the bishop's head broke off the icicles, but my guess would be that the bishop, dressed in fine robes, is quite conscious of his rank and is too proud to duck or stoop under the long icicles and instead tries to maintain his dignity at the front of a procession by walking right through them. Probably the result is the opposite of what the bishop hopes.

Chris Drake
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Gabi Greve - Darumapedia said...

soogoo 僧綱(そうごう)rank of Buddhist priests

soozu - sôzu is one rank of a Buddhist priest, often translated as "high priest", taking care of the nuns in a temple:

大僧都 / daisoojoo 大僧正
大僧都 daisoozu
権大僧都 gon no daisoozu
少僧都 shoosoozu
権少僧都 gon no shoosoozu

大律師 dairisshi
.
Kobayashi Issa

小衾やつづらの中に寝る僧都
kobusuma ya tsuzura no naka ni neru soozu

this little quilt -
the priest sleeps
in a wicker box

Tr. Gabi Greve
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more about the wicker box
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Gabi Greve said...

Hyojo-hikitsuke (評定引付), records of meetings organized by kuso (供僧) monks,
allows us to understand the situation of Japanese society in medieval times.

The hyojo-hikitsuke was written by kuso monks of Nijuikku-kata (廿一口方) around when the Onin and Bunmei War ended. The chapter of March 4, 1478, states that when the country was at peace, in other words, when there was no war, Toji collected 40-50 kanmon in offerings a day, and that the number of visitors was expected to increase on sunny days. This allows us to presume that Toji was worshipped by a great number of people crowding the premises of the temple.
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http://hyakugo.kyoto.jp/eng/category/stories
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