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The Costume of Yamabushi "To Put on the Clothing of Yamabushi, Is to Put on the Personality of the Fudo Buddha" Something Always Practiced by the Shugenjas

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The Costume of Yamabushi Doctrines Costumes and Tools symbolisme | www.shugendo.fr Page 4 of 12 7. Not to break good manners and to accept insults from the Elders. 8. On level ground, not to have futile conversations (concerning Dharma or women) 9. Not to touch on the frivolous subjects, not to amuse with laughing at useless words or grievances. 10. When in bed, to fall asleep while using the nenju and reciting mantra) 11. Respect and obey the Veterans, Directors and Masters of Discipline, and read sutras aloud (the yamabushi in mountain have as a practice to speak with full lungs and the texts must be understandable) 12. Respect the regulations of the Directors and the Veterans. 13. Not to allow useless discussions. If the discussion exceeds the limits for which it is intended, one cannot allow it. 14. On level ground not to fall asleep while largely yawning (In all Japan the yawn is very badly perceived; a popular belief even says that the heart could flee the body by the yawn). 15. Those which put without care their sandals of straw (Yatsume-waraji, sandals with 8 eyelets) or which leave them in disorder will be punished with exceptional drudgeries. (It is necessary to have to go with sandals to include/understand the importance which they can have for a shugenja, even if during modern time, the "chika tabi" in white fabric replaced the sandals of straw at many shugenja. Kûban inside Kannen cave on Nevertheless certain Masters as Dai Ajari Miyagi Tainen continue to carry them for their comfort and Tomogashima island during 21 days the adherence which they offer on the wet stones. To leave in disorder the sandals, considering the Mizudachi-no-gyo... number of yamabushi, it is to expose oneself to not be able to find them at the time of the departures, since in Japan, it is habit to expose the feet when one enters buildings, even in mountain) 16. Not to chatter while entering the mountain with the neophytes who have not practised yet. 17. Not to cut wood for oneself in a radius of 650 meters (6 Chô) around the refuge (not to impoverish the forest around the refuge) However the collecting of the deadwood is not prohibited. 1991, Kûban at Shogoin temple In feudal times these were read each day so the neophytes could retain them well. One never during Takuhatsu reflects the tiredness, tests and drudgeries that are faced along this pilgrimage, challenges which continue to discourage the least robust or most boastful people. In Haguro, Yamabushi living close to the temple, during the weeks which precede the autumn pilgrimage in the mounts of Déwa- Sanzan and with the Kotakuji monastery, meet to carry out the preparation of material of clothing and the equipment necessary for the pilgrimage. For Muiné-iri in the Ominé mounts, they are the monks of Shogoin who prepare in the temple of Kyoto all the material necessary. Nevertheless, the purchase of the costume * of yamabushi (worn by ritual which is essential for all shugenja considering its comfort and its utility) remains the responsibility of each one according to his rank and capacities (financial). Kûban doing morning office at Kizoin temple, Yoshino 1994-1995 The Costume of Yamabushi "To put on the clothing of Yamabushi, is to put on the personality of the Fudo Buddha" something always practiced by the shugenjas. It is a tradition, very practical in the mountains which has not changed for more than 1000 years. Traditional clothing may be seen as uncomfortable by the majority of the foreign neophytes, at the beginning, the costume appears as a true Master who teaches us important things in mountain. The clothing of the yamabushi is a true Master-Teacher for the shugenjas. To incorporate all its symbolism, the yamabushi have a meditation on the symbolism of each part when they get dressed. A yamabushi does these as he dresses in less than 10 minutes in the mountains. We will now list the principal articles which constitute the dress of yamabushi at the time of the pilgrimages in mountain, in group or isolated. 1. Tokin: It is a small cap carried on the front of the cranium, which symbolically recalls the lotus on the top of the head of Fudo and which makes it possible for the yamabushi to protect the head when they pass under roots or trees. It can also be used of cup for drinking or to offer water to the Buddhas in mountain, where material is always missed. Its particular form is filled of symbols that all shugenjas must know. There exists a small black tokin, made out of plastic now, or enamelled very hard and very light paper more comfortable and practical in mountain. It symbolizes the lotus which is on the top of the head of the Fudou Buddha. When in town or during the ceremonies, the yamabushi can wear another cap: Eboshi (cap of the wing of the crow) the black cap of En-No- gyoja, which has several folds like a Swatiska and a small protuberance to return the plait coiled on the top of the head. They can also carry the cap of brocade with broad sides to the shoulders (Nagai -tokin, long Tokin) not very practical in mountain, it is the usual cap of the Masters of the esotericism in particular and the whole of Mahayana in general. http://www.shugendo.fr/en/doctrines -costumes -and -tools -symbolisme 1/ 19/ 2013 Doctrines Costumes and Tools symbolisme | www.shugendo.fr Page 5 of 12 Haguro Yamabushi blowing conch schell 2. Hangai or Ayai-kasa: It is a hat braided with fine wood slats of cypress, very light, against the rain or the sun. Symbolically, it represents the halo of the Buddhas and Bodhisattva. It represents the matrix of Taizokai mandala whereas the cords used as fasteners are symbolically the umbilical cords which attach us to Mother-Nature. Kûban's kaiho during 100 days in Omine mounts from Sho grotto 3. Suzukake and hakama: It is a jacket and a divided skirt whose cut has not changed since the Heian time. At the beginning it has been a lay clothing, worn by the nobles of the court of Kyoto, then by the whole of the nobility of the caste of the warriors since the Kamakura time and by all the yamabushi for 1000 years. It is made out of cotton for the beginners, silk for the "ritual garments" at the time of the ceremonies with Kyoto or in flax and hemp to go in mountain. Light, quickly drying after the dew, at the time of walk, the color is often ochre-orange, color of the egg or the amniotic liquid. The jacket symbolizes Kongokai with its 9 parts and the trousers Taizokai with its 8 folds. 4. Yui-gesa (or Fudo-kesa, Bonten-kea or Machikon-kesa): The kesa is the large buddhist toga of the monks, the clothing monastic designed by the Gotama Buddha starting from 9 bands of menstrual linen bent in only one roll of material. This fabric little practises in mountain, where it would tear easily with the rocks and the branches, was folded in only one fabric band to which one added 6 pompoms to symbolize the 6 virtues. It is a pectoral white (Shiroi ginran bonten kesa) for the monks Couple roks inside bay of Toba, and chestnut (Cha hiro ginran bonten kesa) for the lay practitioner, with reasons encrusted out of with Mt Fuji at 500 kms, inside the gold with sheets with Ginko-Bilobab (symbol of asceticism in the Honzan school). The color new sun.. indicates the rank: Marine blue for the lay beginners and white in the confirmed religious ascetics who practise the difficult retreats (hara-gyô, between 100 and 1000 days). In all the Schools of shugendô, all the yamabushi can be recognized at first glance from a distance by the Kesa worn before even exchanging the first codes of membership of the group. Moreover there is a brotherhood between all the schools of Shugendô: Shugen Kosyukai which gathers Shogoin, Sanpoin, Shozenin, Kimpusenji and Tonanin, Kizoin, Sakuramotobô, Chikuriin, Ryusenji, the sanctuaries of Nachi and Kumano, various affiliated temples of the province of Yamato (Kansai; Kyoto, Nara, Wakayama, Osaka and Mie), of Kanto (area of Tokyo), and of Kyushu and others without distinctions of class nor of doctrines in order to preserve and to preserve intact the teaching and the study of Shugendô. In Shugendô Bonten-kesa is a sign of recognition and membership. This is the collar of the Fudou Buddha. http://www.shugendo.fr/en/doctrines -costumes -and -tools -symbolisme 1/ 19/ 2013 Doctrines Costumes and Tools symbolisme | www.shugendo.fr Page 6 of 12 5. Hirataka-nenju: It is the name given to the special rosary with 108 beads employed in shugen. It goes around the neck only in mountain, for in the natural mandala, one is not more supposed to be in Sangha. Otherwise the yamabushi always carries it rolled up in 3 turns to the left wrist. Used as a counting frame it makes it possible to count the number of mantra recited at the time of the jappa (recitation of mantra in an uninterrupted way). The beads symbolize passions which one polishes all day through perseverance and practice. 6. Hôragai: The "Conch of the Law" plays the same part as the bugle of the military formations. In addition it moves away the dangerous animals like wild boars, the bears or the stags (formerly wolves). It invites the men to gather, it announces the departure or the arrival to the lodging, the beginning or the end of a rite.
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