Trees In the Town

 

Virtual Kako County Saigoku 33 Kannon Pilgrimage #16 Ozo-ji Temple

 

     Ozo-ji Temple was founded in 653 by Hermit Hodo, who is believed to have traveled from India through Tang China and the Korean kingdom of Baekje to Japan during the late 6th to early 7th centuries. Hodo, who is supposed to have originally borne the Sanskrit name Dharmapatha, might have been called Puap-dauh in China, Papp-do in Korea, and [ɸapotaɯ] (an archaic bilateral sound akin to 'Fa-po-tau') when he arrived in Japan.

     On August 4th, 897, Emperor Uda (867-931) suddenly proclaimed the coming-of-age of his Crown Prince, Atsuhito (885-930), abdicated the throne on the very same day, and became the retired emperor. In 899, ex-Emperor Uda took the tonsure at To-ji Temple and entered Ninna-ji Temple as a monk, thus becoming a Cloistered Emperor. He is believed to have donated a tract of land to Ozo-ji Temple sometime between 898 and 901, and the surrounding areas subsequently evolved into the private manor (shoen) of the Cloistered Emperor.

     At its peak, the temple boasted immense prestige in Harima Province, encompassing a grand main complex and numerous sub-temples. Historical records from 1235, during the reign of Emperor Shijo (1231-1242) and the regency of Fujiwara Yoritsune (1218-1256), confirm a deed of donation granting the temple a precinct of approximately 50.5 hectares (about 11 Tokyo Domes) and surrounding woods and fields of 79.4 hectares (about 17 Tokyo Domes). This domain also included Kanpei Pond, originally constructed around 893 during the Kanpei era (889-898) and later renamed Terada Pond during the Kamakura period (1185-1333).

     However, this era of grandeur came to a violent end in 1578. During Hashiba Hideyoshi’s brutal siege of Miki Castle, the temple complexes and sub-temples were completely destroyed by fire, leaving only a single hall and one sub-temple standing.

     Sometime during the Genroku era (1688–1704), Priest Senkaku, a prominent monk from Keifuku-ji Temple in the Himeji castle town, revived the temple, converting its affiliation from Shingon Buddhism to the Caodong Chan (Soto Zen) sect.

     And they lived happily ever after... or did they?

     A fascinating historical mystery lies in the very geography of the temple: Ozo-ji is located within the former site of Yokura Fortress, the stronghold of the Noguchi family. The name "Ozo" (横蔵) can historically be pronounced Yokokura. Over time, the character for "kura" (蔵) was replaced with a simpler character (倉) to form Yokura (横倉), which eventually corrupted into the present name, Yokura (よくら).

     Who caused this linguistic simplification and corruption? It may well have been the ancestors of the Noguchi family. Whether they were samurai stewards (jito) dispatched from the Kanto region, local estate officials (shokan) who took up arms, or simply a band of fierce opportunists living at the "mouth of the wild fields" (No-guchi) who seized power during the chaotic Warring States period (1467-1568), remains unknown. Yet, instead of being eradicated after the fall of the fortress, they clung to the land around Yokura.

     In the early Edo period, the temple re-emerged within the newly registered "Shinzaike" (新在家) village. Since the name Shinzaike literally signifies newly organized or developed settlements, this suggests that the local survivors reclaimed and tilled the vast, desolate ruins of the destroyed temple's former precincts, eventually securing official recognition for their temple during the Genroku era (1688-1704).

     Can we live happily ever after with this solution? Perhaps, but the landscape of modern Harima silently hints at deeper secrets. One might wonder if Kanpei Pond, constructed in 893, was the work of the descendants of Baekje immigrants who inherited Hermit Hodo’s ancient engineering lineage. Furthermore, the name Shinzaike, distinct from ordinary newly reclaimed fields known as Shinden, powerfully suggests a grand resettlement: a community founded by the temple's former warrior-monks (sohei) who laid down their arms after the ashes of 1578, chose to become secular householders (zaike), and reclaimed their sacred land.

     The true depths of Yokura’s history still wait to be fully unearthed.

Address: Shinzaike 900, Hiraokacho, Kakogawa, Hyogo 675-0101

Phone: 079-424-0345

Yokokura Fortress Site

Address: Hiraokacho Shinzaike, Kakogawa, Hyogo 675-0101

Terada Pond

Address: Hiraokacho Shinzaike, Kakogawa, Hyogo 675-0101

Keifuku-ji Temple

Address: Keifukujimae 7-1, Himeji, Hyogo 670-0027

Phone: 079-292-4807

Trees In the Town

 

Virtual Kako County Saigoku 33 Kannon Pilgrimage #15 Enmei-ji Temple

 

     Enmei-ji Temple was founded in 1549 by Tairyo Gakuko in Futamata Village, Kako County, Harima Province—a village first documented in 1354.

     The temple’s birth coincided with a period of intense geopolitical upheaval. In 1549, the bitter power struggle between Miyoshi Masanaga and Miyoshi Nagayoshi reached a climax, shifting the tides of power across Settsu, Yamashiro, and notably, Eastern Harima. Founded at this critical turning point, the temple stood at the threshold of an era where the region would be relentlessly swept into the chaotic wars of national unification.

     Given these perilous times, the name "Enmei" immediately brings to mind the Japanese word for the "Prolongation of Life" (延命). It would make perfect sense if Gakuko had founded the temple as a prayer for survival, hoping to prolong the lives of the locals as well as his own.

     And indeed, the temple itself seemed to possess a miraculous longevity. Although it transitioned from Shingon Buddhism to the Caodong Chan school in the mid-1600s, it survived for centuries. Even after the Meiji Restoration of 1868, it weathered the fierce government-sanctioned anti-Buddhist movement. When a tragic fire destroyed the main hall on November 30th, 1877, the community refused to let it die. By 1879, thanks to the tireless efforts of a local devotee named Sakata Tozo and the parishioners, a sub-temple of Kakurin-ji was dismantled, transported along the Arai irrigation canal, and rebuilt as the new main hall. The locals had successfully "prolonged" the temple's life.

     One might be tempted to praise Gakuko for his foresight in naming the temple "Enmei" (Prolongation of Life) to ensure its survival. However, there is a brilliant twist to this story: the temple's name is not written as "延命" at all. Instead, it is written as "円明" (Enmei)—meaning "Perfect Enlightenment" or "Bright Circle."

     Gakuko may not have intended to name it after survival, but through centuries of wars, purges, and fires, the history of this temple turned a prayer for wisdom into a literal miracle of long life.

Address: Futamata 690, Hiraokacho, Kakogawa, Hyogo 675-0111

Phone: 079-437-9866

Fukusho-ji Temple

Address: 3 Chome-13-11 Furuta, Harima, Kako District, Hyogo 675-0146

Futamata Community Center

Address: Futamata-584 Hiraokacho, Kakogawa, Hyogo 675-0111

Phone: 079-435-0838

Kakurin-ji Temple

Address: Kitazaike-424 Kakogawacho, Kakogawa, Hyogo 675-0031

Phone: 079-454-7053

Trees In the Town

 

Sarashina Diary: Retold in the present tense (10)

 

Nowadays, I deeply regret the idle fancies of my past. As my parents have not accompanied me to temples or shrines, I feel impatient. Now, I wish to be wealthy and influential, and to bring up my children as I desire. For myself, I wish to become a wealthy person and to do my best to pile up virtuous deeds for my future life in the next world.

So, encouraging my heart, I travel to Ishiyama-dera Temple in late December. It snows a lot and the scenery along the route is lovely. As I see Osaka Pass, I remember my past self, a girl from the provinces who crossed it with a heart full of yearning for the capital. I recall that it was also in winter, on a similarly windy day, when I passed it on my way up. As I stand here, the bitter winds of the world blow as relentlessly as they did then:

The winds across Osaka Pass

Blow with the same fierce sound as long ago,

When a girl’s distant dreams first crossed this crest;

Now, exiled from the center, my years have tripled in the cold.

Seki-dera Temple has been made magnificent. That reminds me of the old, roughly hewn head of Buddha. It touches my heart to realize how many years have passed. The beach at Uchide does not look changed, serving as a cruel contrast to the years I spent in the capital, where I was forced to face my own marginality.

Towards evening, I arrive at Ishiyama-dera Temple. I go down to the purification house and then go up to the main hall. No voice is heard, and the mountain wind is dreadful. During Buddhist practices, I fall asleep. I hear a voice saying, "From the inner shrine, musk perfume has been bestowed. Tell her at once." At these words, I awake and find it to be a dream. Feeling that even a peripheral soul like myself was embraced in the equal mercy of the Buddha, I took it as a comforting omen and passed the rest of the night in quiet prayer.

The next day, the wind rages and it snows heavily. I comfort my lonely heart by sharing deep conversation with my companion, who is a lady-in-waiting to Princess Yushi (1038–1105) and who is an equal before the Buddha. We leave after staying there for three days.

Trees In the Town

 

Virtual Kako County Saigoku 33 Kannon Pilgrimage #14 Kyoshin-ji Temple

 

     Kyoshin-ji Temple was founded on the site of the hermitage of Monk Kyoshin (786-866).

     Kyoshin was born in Nara in 781, studied at Kofuku-ji Temple, and, at the age of 16, left the temple to travel throughout Japan. It is said that after more than 40 years, he arrived at Kako Station (Kako no Umaya) and built a hermitage. Kyoshin's activities in the Kako area involved chanting Buddhist prayers and assisting travelers along the highway, sometimes even transporting luggage from Akashi in the east to Amida-shuku (present-day Amida-cho, Takasago City) in the west. It is also said that Umaya-ga-ike Pond, located south of Kyoshin-ji Temple, was dug by Kyoshin and local people.

     In 866, realizing his impending death, Kyoshin instructed his wife and child before passing away to leave his remains beside the hermitage and give them to birds and animals. At the same time, Kyoshin appeared in a dream to Sho’nyo, a monk at Katsuo-ji Temple in Settsu Province, and announced his own death. The statue of Kyoshin's head, preserved at Kyoshin-ji Temple, is said to represent Kyoshin's appearance in the dream.

     Later, Emperor Seiwa (850-880), in remembrance of Kyoshin's virtues, built a temple on the site of the hermitage and named it Kannen-ji Temple. Emperor Sutoku (1119-1164) is said to have later renamed it Nenbutsu-zan Kyoshin-ji Temple in 1126. When Toyotomi Hideyoshi (1537-1598) besieged Miki Castle in 1578, Noguchi Fortress was captured, and Kyoshin-ji Temple was completely burned down. Some Buddhist statues and paintings were saved from destruction by the monks, and the temple buildings were rebuilt sometime between 1615 and 1623.

     Kyoshin was revered as a mentor by Ippen (1239-1289) and Shinran (1173-1263). Ippen stopped at the temple during his travels throughout the country. The temple's appearance at that time is depicted in the Ippen Shonin Picture Scroll.

     It is said that when Ippen stayed at Kyoshinji Temple, he performed a Nembutsu dance, which is considered the origin of the current Banshu Ondo.

Address: Noguchi-465 Noguchicho, Kakogawa, Hyogo 675-0012

Phone: 079-422-7189

Umaya-ga-ike Pond

Address: Noguchicho, Kakogawa, Hyogo 675-0012

Katsuo-ji Temple

Address: 2914-1 Aomatani, Minoh, Osaka 562-8508

Phone: 072-721-7010

Noguchi Fortress Site

Address: Noguchi-391-3 Noguchicho, Kakogawa, Hyogo 675-0012

Trees In the Town

 

Sarashina Diary: Retold in the present tense (9)

 

The ladies-in-waiting who are accustomed to the company of court nobles seem to attract all the attention, but nobody cares whether a simple-hearted country woman like me exists or not. On a very dark night at the beginning of October, when sweet-voiced reciters are to read sutras throughout the night, my companion—another lady-in-waiting—and I go out to the entrance door of the hall to listen to them. After talking for a while, we sit nodding and napping. Then, I notice Minamoto Sukemichi (1005–1060), whose father worked with my father in 1001, approaching the hall. "It would be awkward to run away to our room to call the more prominent ladies-in-waiting. Let’s remain right here and see what happens," says my companion, playfully encouraging me to stay. I sit beside her, listening to him.

Sukemichi speaks gently and quietly. There is nothing regrettable about his demeanor. "Who is the other lady?" he asks my companion, casting a curious glance toward me. He says nothing rude or amorous like other men, but talks delicately of the moving and sorrowful things of the world; many a phrase of his possesses a strange power that keeps me from leaving. My companion and I engage in a witty, refined exchange with him. "I did not think there would still be someone so charmingly unfamiliar to me in this residence," he says. He seems completely captivated by me and does not appear inclined to leave anytime soon.

There is no starlight, and a gentle shower falls in the darkness. Its soft patter on the leaves is utterly charming. "On a night of such deep, hidden beauty," Sukemichi says, "the full, naked moonlight would actually be mismatched. It should never be too dazzling." Discoursing elegantly upon the rival beauties of Spring and Autumn, he continues, "Although every season possesses its own unique charm, how exquisitely lovely is the spring haze! When the sky is tranquil and softly overcast, the face of the moon is not too bright, appearing as if it is floating upon a distant, misty river. At such a time, the calm, gentle melody of the lute is nothing short of exquisite.

"In Autumn, on the other hand, the moon shines with piercing clarity. Even when mists trail over the horizon, we can see things as clearly as if they are right before our eyes. The sighing of the wind, the delicate voices of insects—all sweet, sorrowful things seem to melt together. When, at such a moment, we listen to the poignant autumnal music of the koto, we think but little of the Spring.

"In Autumn, we cannot help but think that way. Yet in Winter, when even the sky looks frozen through and through, it is magnificently cold; the snow blankets the earth, its pristine light mingling with the pale moonshine. Then, when the piercing notes of the hichiriki vibrate through the crisp air, we forget both Spring and Autumn entirely." Having spun his silver-tongued tale, he turns to us and asks, "Which season, then, lingers most fondly in your mind?"

My companion answers in favor of Autumn, and I, not wishing to imitate her, reply with a tanka poem:

In the pale green night,

Flowers all melt into one,

Blending like the soft haze,

As the spring moon shines so faint.

He, after repeating my tanka poem to himself over and over, says, "Then you give up Autumn?” and replies:

If I am to live after tonight,

I will cherish the Spring,

Holding it in my heart forever

As a tender memento from you.

My companion, who favors Autumn, chimes in:

Others seem to give their hearts to Spring.

Even if it be so,

I shall remain alone,

Gazing at the lonely Autumn moon.

He seems deeply intrigued, and, as if playful yet embarrassed, says, "Even in Tang China, poets were divided between Spring and Autumn. Your choices make me think that there must be some personal reasons which make you judge in your own ways. When I feel deeply unhappy or heartily joyful, my mind inclines to be dyed with the colors of the sky, the moon, or the flowers of that very moment. I desire so much to know what inclines your hearts to Spring or Autumn.

“The moon of a winter night is usually spoken of as an instance of dreary bleakness. As it is bitterly cold at night, I had never seen it intentionally. However, I went down to Ise Province in November, 1025, to serve as the Imperial messenger at the coming-of-age ceremony on December 5th for Princess Senhi (1005–1081), the Saigu, the High Priestess of Ise. I thought about leaving for Kyoto in the early dawn, so I went to take leave of the Princess. Days of snow had accumulated, and the moon illuminated the snow with dazzling brightness. As I was on my journey, I felt very uneasy.

"Her residence, compared with others, was awe-inspiring, as I regarded it as a sacred place. I was ushered into an elegant room. There was an old lady-in-waiting who had started serving during the reign of Emperor En’yu (959–991). She looked incredibly holy and ancient. In a most refined manner, she told of the things of long ago with tears in her eyes. She then brought out a beautifully tuned Japanese Biwa lute. The music she played did not sound like anything belonging to this world. I regretted that the dawn should ever break, and was touched so deeply that I had almost forgotten all about Kyoto. Ever since then, the snowy nights of winter always remind me of that scene. I have never missed going out and gazing at the winter moon, sometimes even bringing a brazier out with me. You, too, must certainly have your own reasons for favoring your chosen seasons. Hereafter, as a matter of course, every dark night with a gentle rain will touch my heart. I feel tonight has been in no way inferior to that snowy night at the residence of the Saigu."

With these words, he departs, and I wonder if he could have known who I was.

In August of the following year, Princess Yushi goes again to the Inner Palace, where entertainment continues throughout the night. I do not know that Sukemichi is present there, and I pass that night in my own room in the Fujitsubo House. When I look out in the early morning, opening the sliding doors onto the corridor, I see the morning moon, very faint and charming. I hear footsteps, with someone among them reciting a sutra. The one who is reciting stops right in front of the entrance of the house and calls out a greeting. As I am the only one awake in the house, I reply. He, suddenly recognizing my voice, exclaims, "That night of softly falling rain—I have not forgotten it, even for a single moment! How I have yearned for you." As the situation does not permit me many words, I compose a tanka poem:

Why do you cherish so deeply

The memory of that gentle shower,

Whispering softly upon the leaves,

Lost in the fleeting mood of that night?

I have scarcely uttered these words when other people approach, and I quickly steal back inside.

After that evening, I return home. Later, I hear that he visited my companion—the one who had debated Spring and Autumn with me before—and left with her a tanka poem composed in reply to mine. According to hearsay, he said, "If there should ever be another night as tranquil as that of the winter shower, I would dearly love to play my lute for her, sharing every melody I know."

How I wished to hear him play! I waited for the perfect occasion, but alas, it never came.

In the following Spring, on one tranquil evening, I hear that Sukemichi comes to the Princess's residence. I creep out of my room with my companion—the very one with whom Sukemichi and I had debated Spring and Autumn. However, the hall is already filled with the usual crowd: guests visiting from outside and the regular ladies-in-waiting inside, all seemingly waiting with bated breath to see what will happen. Finding no quiet moment under their watchful eyes, I stop creeping forward and turn back. I fondly convince myself that he must share the very same mind as me—surely, he has come precisely because it is such a tranquil night, but has retreated simply because it is too noisy.

The tempting sounds of whirling currents

Urge a sailor to venture out to sea.

Does a beach fisherman, I wonder,

Share the very same mind as he?

Having composed this tanka poem, I have nothing more to do. His personality is, in truth, very honest and sincere; he is not just another ordinary man. Yet, time simply passes by, without him approaching me, or me approaching him.

Trees In the Town

 

Virtual Kako County Saigoku 33 Kannon Pilgrimage #13 Kannon-ji Temple

 

     The exact founding date of Kannon-ji Temple (also known as Kannon-do) in Sakamoto Village, Kako County, remains shrouded in mystery. The earliest historical record of the village itself dates back to 1515, a period when the surrounding Harima Province was plunged into political turmoil.

     In those days, while Akamatsu Yoshimura (?-1521) was the official shugo (samurai guardian) of Harima, his vassal Uragami Muramune (1498-1531) held the actual power as the province's hegemon. Local warriors were deeply divided, clashing between the Akamatsu and Uragami factions. Amidst this chaos, historical documents indicate that Kakurin-ji Temple held various pockets of land scattered across local villages, including Sakamoto. However, the ancient authority and wealth of such traditional temples were gradually chipped away as Sengoku warlords aggressively consolidated their territorial control.

     Records show that Kakurin-ji managed to retain its land in Sakamoto Village until as late as 1534. The instability of the region peaked in 1558, when Kodera Masatomo (1529-1584) launched a military coup within the Akamatsu Clan, forcing the clan head, Harumasa (1495-1565), to cede power to his son, Yoshisuke (1537-1576). It was through this turbulent era of shifting borders and fading temple estates that Kannon-ji Temple quietly endured.

Address: Sakamoto-505 Noguchicho, Kakogawa, Hyogo 675-0018

Trees In the Town

 

Sarashina Diary: Retold in the present tense (8)

 

The people in Princess Yushi’s residence tell me that they do not believe I truly want to shut myself up at home. They often call me. Once, they call my niece on purpose. I have no alternative but to let her go sometimes, and my niece takes me with her. With my niece, I am never so blinded by my naive pride as to expect an unreliable wish as I did before. Veteran ladies-in-waiting wear very confident expressions about anything. As for me, I am not seen as very inexperienced, but am not treated as skillful. Sometimes, I am treated like a guest. My position is uncertain and ambiguous. I am not wholly or solely relied on. I do not feel envious of other valued ladies-in-waiting. I feel rather at ease. I go to the residence when I feel it is suitable. I talk with ladies-in-waiting who have time to kill. When they have happy events, elegant events, or interesting events, I refrain from maneuvering tactfully or standing out. I just try to listen to formal and superficial matters.

When Princess Yushi visits the Inner Palace in April of 1042, I accompany her. The moon before the daybreak is very bright. I remember that the Goddess Amaterasu is enshrined in the palace. I worship her on this very occasion. Guided secretly and personally by a lecturer’s wife whom I know, I visit the sacred shrine within the Imperial Palace under the bright moon. In the very dim lantern’s light, she is very old and looks as if she is possessed by the goddess. She is a very knowledgeable and well-informed lady-in-waiting. She does not seem to be a human but appears as if she descended from heaven.

Next night, Princess Yushi and her ladies-in-waiting, including me, visit the Inner Palace. We are in Fujitsubo, namely Wisteria House, which is allocated to the princess, and which is located in the north of the palace. We have eastern doors opened and look at the bright moon, chatting together. It sounds that Fujiwara Seishi (1014–1068), to whom Umetsubo, namely Plum House, is allocated, and which is located in the north of Fujitsubo, is elegantly and gracefully visiting where the emperor is to sleep. Seishi entered the court as the emperor's consort after the princess's mother, Fujiwara Genshi (1016–1039), died. We say, if Genshi were alive, it would be Genshi, not Seishi, who visits the emperor elegantly and gracefully. I am very deeply touched by the imagination:

Through the vast and open gate of heaven,

The radiant moon glides softly in the sky,

Bringing back the memory of the late empress

Who once walked these palace halls in days gone by.

In winter, on a moonless night, it does not snow, and starlight illuminates the velvet, crystal-clear sky from corner to corner. All night long, I share confidences with the ladies-in-waiting who serve the foster father of Princess Yushi (1038–1105). Dawn breaks, and they drift away one by one. One of them composes:

We spent a moonless winter night,

Enwrapped in shadows, deep and still,

Yet with no blossoms in our sight,

Why does its lingering spell haunt me still?

It is charming that the lady-in-waiting feels the same as I do, so I reply:

The crystal sky of winter chills,

And freezes fast my weeping sleeve;

The icy frost that on it dwells,

Will make me weep again this eve.

When I keep night duty at Princess Yushi’s residence, the waterfowls in the pond cry and flutter their wings all night. Their sounds wake me, and I say to myself:

Restless on duty, awake I lie,

As waterfowls upon the deep;

With frosted wings they faintly cry,

And brush the cold, unable to sleep.

Another lady-in-waiting, lying beside me, chimes in with a knowing smile as she heard my poem:

Imagine, then, what I must bear,

Who keep these duties day by day;

How oft I brush the frost of care,

And wish to sweep the chill away!

On another day, ladies-in-waiting and I are chatting together with our sliding doors wide open. One of them invites her superior who is waiting upon the Princess. As the lady beside me sends inviting messages time and again, the superior replies, "If you need me urgently, I will go there." I send a poem, holding a withered pampas grass that happens to be at hand:

Our arms are weary, frail, and lean,

Like winter grass that beckons slow;

Come if you wish, or stay unseen,

Swayed like the pampas as winds blow.

Trees In the Town

 

Virtual Kako County Saigoku 33 Kannon Pilgrimage #12 Joraku-ji Temple

 

     Joraku-ji Temple is said to have been founded in 645 by the legendary hermit Hodo. What does the legend imply?

A Turning Point in East Asia (642–676)

     The year 642 marked a shift toward the restructuring of East Asia, culminating in Silla’s unification of the Korean Peninsula in 676. In 642, King Uija (599–660) of Baekje invaded Silla, capturing over 40 fortresses and killing the daughter and son-in-law of Kim Chun-chu (603–661), the future King of Silla.

     Domestically, King Uija established an autocratic regime, purging political opponents to solidify his grip. This concentration of power was mirrored across the region: Yeon Gaesomun (d. 666) seized power in a coup in Goguryeo, while in Japan, Soga Emishi (586–645) and his son Iruka (d. 645) tightened their control following the death of Emperor Jomei (593–641) and the ascension of Empress Kogyoku (594–661).

The Exile’s Persona: From "Field" to "Valley"

     Just as Sakanoue no Tamuramaro (758–811) was invoked as a symbolic founder of temples in the Tohoku region, "Hermit Hodo" served a specific purpose in Eastern Harima.

     During the mid-7th century, high-ranking Baekje nobles fleeing King Uija’s purges likely sought refuge in the Japanese archipelago. Some of these exiles settled in Eastern Harima, moving from the open "Fields" (flat lands) like Kusuhara (Camphor Field) into the deeper, oak-filled "Valleys" like Kashidani (Oak Valley) to reclaim the land. For these immigrant communities, Hodo—a legendary hermit said to have traveled from India through Tang China and Baekje—provided the perfect founding "persona," linking their local religious sites to a prestigious continental lineage of Buddhism.  For your information, Hodo, who is supposed to have originally borne the Sanskrit name Dharmapatha, might have been called Puap-dauh in China, Papp-do in Korea, and Papotau or Fafatau when he arrived in Japan.

     In the late Kamakura period, it was revived by the prominent Buddhist monk Monkan (1278–1357), and a thirteen-story stone pagoda was erected within its precincts in 1325.

     Monkan is believed to have been born into the Shinto priest family of Hioka Shrine, which is believed to have been founded in 730. Returning to his hometown in Harima Province around 1303–1306 as a young monk in his late twenties, he became a leading figure of the Shingon-Ritsu sect in the region. At his core, Monkan was a Ritsu monk dedicated to public salvation, directing major civil engineering and reclamation projects:

     Cultivation of Takokusa: Monkan initiated a land reclamation project in what was then the wasteland of Takogusa Kita-mura. He expanded cultivation southeastward along the Kumogawa River, covering the area of present-day Takokusa (Inami Town, Kako District). This effort was sustained by his successors after his death, culminating in the major expansion of the Tenma O-ike Pond at the end of the 14th century (a reservoir originally constructed in 675).

     The Gokai Irrigation System: To combat the chronic droughts of eastern Harima, medieval expansion and renovation were executed on the Gokai Irrigation System. This monumental project expanded its beneficiary area from 200 hectares to 700 hectares, serving as the foundational source of regional wealth for centuries.

     Monkan also possessed a brilliant political mind. By constructing the East Harima Showa-era Stone Pagodas and dedicating them to the Daikaku-ji imperial lineage, he secured the patronage of the era’s most powerful figures, including Emperor Go-Uda (1267–1324) and Crown Prince Takaharu (later Emperor Go-Daigo, 1288–1339).

     However, building such massive upstream irrigation systems was a double-edged sword, as it threatened the water supply of downstream areas. Monkan and his followers in upper eastern Harima became staunch supporters of the Southern Court, and their descendants frequently clashed over water rights with coastal communities—conflicts that persisted well into the Edo period. This perpetual tension over vital water resources may have provoked the coastal populace to organize into self-defense networks, ultimately contributing to the formation of the medieval Ikketsushu (united local leagues) along the Kakogawa river basin and coastal areas.

     The Kako County Saigoku 33 Kannon Pilgrimage might have been established in the 20th century to finally overcome the centuries-long conflicts over water rights.

Address: Ono-1762 Kakogawacho, Kakogawa, Hyogo 675-0061

Phone: 079-424-5882

Hioka Shrine

Address: Ono-1755 Kakogawacho, Kakogawa, Hyogo 675-0061

Phone: 079-422-7646

Tenma O-Pond

Address: Rokubuichi, Inami, Kako District, Hyogo 675-1112

Trees In the Town

 

Sarashina Diary: Retold in the present tense (7)

 

I have started working this way. I thought I would get used to working in the residence. I was occupied with my parents at home, but as I was not regarded as perverse in the residence, I seemed to have every reason to hope that I was counted on and favored like the other ladies-in-waiting.

It is puzzling of my parents, however, to confine me in the marriage with Tachibana Toshimichi (1002–1058). That can hardly make our life conditions sparkling or well-off. In addition, judging from my trifling and frivolous romantic mind, my husband is very disappointing and far from satisfactory. I unconsciously say to myself and pass my days:

I pick thousands of parsley leaves.

Not a single leaf yields even a dewdrop

To quench the inner thirst

Of my unfulfilled heart.

I have been consumed by household chores and I forget about romantic stories. My mind has become utterly plain and steady. I wonder why I spent my years and months idly, passing my time day in and day out. I did not engage in religious practices nor visit temples or shrines. I daydreamed about my romances, but what I imagined is not realistic.

Could there be anyone like the Shining Prince? No Kaoru Genji appears in front of me to keep me in Uji in this world. How crazy I used to be! What trivial and trifling things I used to have in my mind! I think so from the bottom of my heart, but the regret and remorse do not lead me to truly embrace this practical life.

Trees In the Town

 

Virtual Kako County Saigoku 33 Kannon Pilgrimage #11

 

     Although the pilgrimage was established relatively recently in the Taisho Era (1912-1926), all records of the 11th station have completely vanished, leaving its location and identity a mystery.  Given its location between the 10th and 12th stations, it may have been a small roadside chapel or a privately owned statue that disappeared during modern urban development.

 

Virtual Kako County Saigoku 33 Kannon Pilgrimage #12 Joraku-ji Temple

     Joraku-ji Temple is said to have been founded in 645 by the legendary hermit Hodo. What does the legend imply?

A Turning Point in East Asia (642–676)

     The year 642 marked a shift toward the restructuring of East Asia, culminating in Silla’s unification of the Korean Peninsula in 676. In 642, King Uija (599–660) of Baekje invaded Silla, capturing over 40 fortresses and killing the daughter and son-in-law of Kim Chun-chu (603–661), the future King of Silla.

     Domestically, King Uija established an autocratic regime, purging political opponents to solidify his grip. This concentration of power was mirrored across the region: Yeon Gaesomun (d. 666) seized power in a coup in Goguryeo, while in Japan, Soga Emishi (586–645) and his son Iruka (d. 645) tightened their control following the death of Emperor Jomei (593–641) and the ascension of Empress Kogyoku (594–661).

The Exile’s Persona: From "Field" to "Valley"

     Just as Sakanoue no Tamuramaro (758–811) was invoked as a symbolic founder of temples in the Tohoku region, "Hermit Hodo" served a specific purpose in Eastern Harima.

     During the mid-7th century, high-ranking Baekje nobles fleeing King Uija’s purges likely sought refuge in the Japanese archipelago. Some of these exiles settled in Eastern Harima, moving from the open "Fields" (flat lands) like Kusuhara (Camphor Field) into the deeper, oak-filled "Valleys" like Kashidani (Oak Valley) to reclaim the land. For these immigrant communities, Hodo—a legendary hermit said to have traveled from India through Tang China and Baekje—provided the perfect founding "persona," linking their local religious sites to a prestigious continental lineage of Buddhism.  For your information, Hodo, who is supposed to have originally borne the Sanskrit name Dharmapatha, might have been called Puap-dauh in China, Papp-do in Korea, and Papotau or Fafatau when he arrived in Japan.

     In the late Kamakura period, it was revived by the prominent Buddhist monk Monkan (1278–1357), and a thirteen-story stone pagoda was erected within its precincts in 1325.

     Monkan is believed to have been born into the Shinto priest family of Hioka Shrine, which is believed to have been founded in 730. Returning to his hometown in Harima Province around 1303–1306 as a young monk in his late twenties, he became a leading figure of the Shingon-Ritsu sect in the region. At his core, Monkan was a Ritsu monk dedicated to public salvation, directing major civil engineering and reclamation projects:

     Cultivation of Takokusa: Monkan initiated a land reclamation project in what was then the wasteland of Takogusa Kita-mura. He expanded cultivation southeastward along the Kumogawa River, covering the area of present-day Takokusa (Inami Town, Kako District). This effort was sustained by his successors after his death, culminating in the major expansion of the Tenma O-ike Pond at the end of the 14th century (a reservoir originally constructed in 675).

     The Gokai Irrigation System: To combat the chronic droughts of eastern Harima, medieval expansion and renovation were executed on the Gokai Irrigation System. This monumental project expanded its beneficiary area from 200 hectares to 700 hectares, serving as the foundational source of regional wealth for centuries.

     Monkan also possessed a brilliant political mind. By constructing the East Harima Showa-era Stone Pagodas and dedicating them to the Daikaku-ji imperial lineage, he secured the patronage of the era’s most powerful figures, including Emperor Go-Uda (1267–1324) and Crown Prince Takaharu (later Emperor Go-Daigo, 1288–1339).

     However, building such massive upstream irrigation systems was a double-edged sword, as it threatened the water supply of downstream areas. Monkan and his followers in upper eastern Harima became staunch supporters of the Southern Court, and their descendants frequently clashed over water rights with coastal communities—conflicts that persisted well into the Edo period. This perpetual tension over vital water resources may have provoked the coastal populace to organize into self-defense networks, ultimately contributing to the formation of the medieval Ikketsushu (united local leagues) along the Kakogawa river basin and coastal areas.

     The Kako County Saigoku 33 Kannon Pilgrimage might have been established in the 20th century to finally overcome the centuries-long conflicts over water rights.

Address: Ono-1762 Kakogawacho, Kakogawa, Hyogo 675-0061

Phone: 079-424-5882

Hioka Shrine

Address: Ono-1755 Kakogawacho, Kakogawa, Hyogo 675-0061

Phone: 079-422-7646

Tenma O-Pond

Address: Rokubuichi, Inami, Kako District, Hyogo 675-1112