Seiunji ( Seiunji, Seiunji) is a temple in Yamato-cho, Kisai, Koshu City, Yamanashi Prefecture. It is a Kenchoji sect temple of the Rinzai school, with the mountain name of Tenmokuzan and the Honzon of Shakyamuni Buddha. At the time of its founding, the temple was called Gokoku Zenji.
Overview Seiunji Temple is located on the left bank of the upper reaches of the Nichikawa valley at an elevation of about 1,050 meters in the Tenmokuzan mountains. In Tano, another 4.6 km downstream of the Nichigawa valley, there is a Soto Zen temple, Tenmokuzan Keitokuin.
In 1348, the founder Gokkai Honjo (also known as Gokkai, 1284–1352) visited this mountain, which was then called 1284–1352) visited this mountain, which was called Mount Tokusayama In the second year of Bunpo (1318), Narihumi and five of his companions traveled to The Yuan Dynasty, where they received teachings and the Inka from the Buddhist master Zhongfeng Mingben (1263-1323) at Tianmu Mountain. He returned to Japan in 1326. After that, he traveled around the country for more than 20 years in search of a suitable place to practice the teachings of his master.
Gokkai strongly criticized the Muso Soseki sect, which was predominant at the time. He left behind a legend that he enshrined a statue of Pu'o Kokushi in a rock cave, sat in meditation under a tree, rarely interacted with the local people. After his death four years later, Mokuzai-san prospered under the patronage of the Takeda clan, the protector of Kai, and Mokuzai-san came to be known as "Tenmoku-san," and together with Zuiganzan Kogenji Temple in Tanba City, Hyogo Prefecture (whose founder, Tohkei Zuo, was one of those who traveled with Gyohai Honjo to Gen), it was also called "Higashi Tenmoku" and "Nishi Tenmoku.
In Onei 23 (1416), Takeda Nobumitsu, the protector of Kai, who was defeated by the Muromachi Shogunate for his complicity in the Uesugi Zenshu Rebellion, committed suicide in this mountain. The remains of Nobumitsu are said to have been brought to this temple for burial, and the Hokyointo of Nobumitsu and the Gorintō of his vassals who committed suicide together exist in Seiunji Temple. It is said that Takeda Shingen also dedicated a military flag, a Gunbai, and a mirror to the temple.
At the end of the Warring States Period, Tokugawa Ieyasu, who destroyed the Takeda clan, also issued a guarantee of about three kanbun of temple territory and three articles of prohibition to the temple, 1583 June 20. In addition, in 1643, the temple received a Shuin-jō from Ieyasu's grandson, the third shogun Tokugawa Iemitsu of the Edo shogunate, for the relief of the temple territory. In 1716, the Shuin-jō land according to the surveybook is said to have been about 20 koku.
According to the writings of Zen master Nariumi Honjo, there was a lake in the upper part of Mount Mokuzai, which overflowed during rainfall and flowed down the slope, and the present garden (stone garden) may have been created as a result of this. Takeda Nobumitsu was said to have been very ill and committed suicide because he was involved in the Uesugi Zen sect's rebellion.
History 1348 - Founded by Nariumi Honjo as the founder of the temple. 1359 - It is said that a bronze bell was cast by Shami Dogane. 1417 - Takeda Nobumitsu, the 13th head of the Takeda clan, the Kai protector, committed suicide on Mt. 1583 - Tokugawa Ieyasu issued a guarantee of 3 kanbun of temple territory and 3 articles of prohibition. 1592 - The temple was burned down by the Oda family, but the treasury was rebuilt that year. 2010 - "Void Bodhisattva", exhibited at the Metropolitan Museum of Art, New York City October 2, 2016 - "Tenmokuzan Seiunji Temple: Takeda Nobumitsu Lord Six Hundredth Anniversary Memorial Service" Buddhist memorial service was held.
The temple complex Main hall Koryu Sanno Shrine Main Hall Bronze Bell Dento-an Ishiwa Kaikan Tenmoku District Assembly Hall
Cultural Properties
Important Cultural Property (National Designation) Wooden Seated Statue of Pu'o Guo Shi - Designated on June 22, 1971
Fuo Guo Shi was a high priest of the Yuan dynasty in China and the founder of the Gensyu school of the Rinzai sect, Chufeng Mingben. He was known as a solitary recluse, and many Zen monks from Japan have returned to Japan after visiting him and receiving his teachings, including Gyohai Honjo, the founder of Tenmokuzan Seiunji Temple. He was known for his strict Zen style and influenced the Zen forests in Japan during this period. The wooden statue of Pu'ou Kokushi is a carving of him with his hair shaved, wearing a kesa over his robe, and sitting on his stomach with a Zen meditation seal. The statue is made of marquetry of Japanese cypress and is decorated with jade eyes, but most of the color has been removed. There is an inscription in red ink on the inner neck of the statue, indicating that the statue was created in 1353 by Buddhist masters Hogen Inko and Hohashi Inzun. They are also the creators of the seated statue of Shaka Nyorai, the main deity of Kounji Temple."Commentary on Newly Designated Important Cultural Properties 3: Sculpture", Mainichi Shimbun, 1981, p.292
Tangible Cultural Property designated by the prefecture Wooden Seated Statue of Gyohai Honjo (Sculpture) - Designated on November 7, 1960
In 1318, Gyohae traveled to Yuan in Wenpo 2, studied under Master Pu'ou at Tenmoku Mountain in Hangzhou, and established Tenmoku Mountain Seiunji upon his return. After returning to Japan, he established Tenmoku-zan Qingyunji Temple, which is also called "East Tenmoku," in contrast to Tamba Saji, which was established by Tohjian Seo, who returned to Japan with Gyoukai, and is called "West Tenmoku. Nariumi stayed in the mountains and led a hard life of Zen meditation day and night, following his master's secluded nature and the philosophy of Zen unity, until he died on July 27, 1352. The statue is made of marquetry and is a colored carving of the head of a Buddhist monk. It is made of marquetry and has a height of 61.0 cm, and on the inner surface of the pivot is inked the inscription "Shogun's Grand Buddhist Priest Hakuro Hoken Kei", which indicates that this statue was made just after the death of Gyohai.
Wooden Seated Statue of Shakyamuni Buddha (Sculpture, Main Image) - Designated on April 8, 1971, The wooden Seated Shakyamuni Buddha Statue is a seated statue of a crowned Shakyamuni (Kegon Shakyamuni). The statue of Shakyamuni Buddha wearing a crown and chest ornaments looks like a Bodhisattva. Since the Middle Ages, the crowned Buddha has been enshrined in Zen temples as the principal image. The figure is made of marquetry of Japanese cypress, with colored eyes, and stands 62.0 cm tall. Manichaean Painting of the Buddha Jesus - Designated on July 11, 2013. Colored on silk. The dimensions are 153.3 cm (length) and 58.7 cm (width), and it was made during the Yuan dynasty (13th and 14th centuries) in China. Deposited in the Yamanashi Prefectural Museum by the Deposit. It depicts a statue of a single deity pierced by a gorgeous hexagonal multiple lotus seat and equipped with head and body lights. The statue is topped by a canopy. He wears a white outer robe trimmed in gold and red over a light purple inner robe, with several strands of hair hanging down over his left and right shoulders. On the sides of the outer robe and at the knees are four square inscriptions, and within the square frame is the head of a person wearing a crown. Both hands are placed in front of the chest, with the right hand held in the shape of a fear of death and the left hand holding a cross. The painting has the characteristics of Chinese Yuan dynasty Buddhist paintings, such as the careful depiction of the flesh and body, the folds and undulations of the clothing, the use of gold and mud, and the structure of the painted silk. The box inscription on this painting says that it is a statue of Emptiness, so it has long been considered to be a statue of Emptiness. In 2013, it was published in Yamanashi under the name of "Mani holding a cross" in accordance with the new theory mentioned below. In 2013, it was designated as a cultural property of Yamanashi Prefecture under the name of "Mani statue dedicated to the cross" based on the new theory mentioned below. In 2013, the statue was designated as a cultural property of Yamanashi Prefecture under the name of "Mani statue dedicated to the cross", in accordance with a new theory mentioned below. There are two theories about its origin: one is that it was brought to the temple by Gyohai Honjo, the founder of Seiunji Temple, and the other is that it belonged to Arima Harunobu, a Christian feudal lord who died in the temple. The latter theory is more plausible, as there is little necessity for Nariumi Honjo to have brought in the main image with the cross.Takeo Izumi, "Seiunji Image wo Megutte" (in Yutaka Yoshida, ed. by Setsuichi Furukawa, Studies on Manichaean Manichaean Paintings in China, Rinkawa Shoten, April 7, 2015, pp. 183-195, ISBN 978-4-653-04117-7).
At first glance, this statue looks like a Buddhist painting, but there are various theories about the dignity of this statue, as it has different expressions from Buddhist paintings, such as a cross on the handle. There are several theories about the dignity of the statue, since the cross on the armor is a Greek cross that has been transformed into a Chinese style, suggesting that it is a Nestorian Christian (Jing) holy statue that was spread in the Jiangnan region. Supplemented and collected in "Dignified Expression in Buddhist Painting", Chuokoron Bijutsu Shuppan, October 2010, ISBN 978-4-8055-0635-6. The white upper garment with gold and red borders and the seal-shaped ornaments depicting the upper part of the figure on the chest and both sides of the knees represent the head of the "Maiden of Light" in Manichaean mythology. Manichaean paintings in the Daiwa Bunkakan collection and the Manichaean statue of Jesus in Chuanan in Senshu. It is difficult to judge from the external appearance, since several foreign religions seemed to be trying to keep their faith alive in Jiangnan at that time, mixing syncretism with Buddhism and Taoism. At present, it is difficult to imagine that Jingism, a powerful sect in the Yuan dynasty, would go to the trouble of creating a statue that resembles a Buddhist painting, and it is also unclear whether Jingism had the custom of painting portraits of Jesus. However, Manichaeism, which was persecuted, has the probability of mimicking Buddhist paintings, and Jesus is also an object of worship in Manichaeism. In the case of Manichaeism, where Jesus was persecuted, there is a probability that it mimics Buddhist paintings, and since Jesus is an object of worship in Manichaeism as well, it is plausible that this painting is an image of Jesus in ManichaeismTakao Moriyasu, "Special Contribution: The Discovery of Manichaean Paintings Existing in Japan and Their Historical Background", Journal of Inland Asian History, No. 25, March 2010, pp. 1-29. The reaffirmation of this work led to the discovery of a series of Manichaean paintings in Japan, which triggered new research. <ref>The Complete Works of Japanese Art, Vol. 6, Theme Volume 1: Japanese Art in East Asia, edited by Itakura Seitetsu, Shogakukan, March 2, 2015, 82 illustrations, p. 245, ISBN 978-4-09-601106-5.