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Miwayama engi with a printed version of the text

Materials provided by Oumiwa-jinja

Miwayama engi, Introduction

Possessed by the Oumiwa-jinja, mounted as a scroll; ornamental mica flaked paper, with backing
Height, 29.5cm., width 723.9cm.

Miwa Daimyoujin, the Great Bright Deity, is said to "reside eternally on the immutable precious mountain" according to this tale of karmic origins that quotes the Nihongi and the "sayings of generations of officials of the shrines" to explain the various deities enshrined on Miwayama

As for the contents of engi, it first mentions Hassho Gongen at the foot of the mountain, and then that to tha north of Miwayama there is the shrine of Hibara Daimyoujin, Kongoukai Dainichi, where Izanagi and Izanami are worshipped, and to the south is the Miwa Daimyoujin, who is also Taizoukai Dainichi.

As the north and south of the mountain correspond to the two mandalas, with Goko no miya being Tarou Ouji, literally senior prince, and Daigorinji temple Jirou Ouji, junior prince.

For the shrine, which lacks a main shrine hall, the pines, cedars, and sakaki on the mountainside are the chief sacred worship objects. The Tendai kimon claims there is no shrine of Miwa Myoujin in Tosotsuten (Tusita Heaven), but there is a shrine of Hie Gongen on Hieizan.

Additionally, as regards the shrines relationship with Ise, it is said that "it obvious that the shrine and Ise are one and the same with different names" and that Ounamuchi-no-mikoto descended at Miwa before Ise during the Age of the God.It also states that Mimuroyama is the auspicious name that reveres the original state of the deity.

It next states "the deity of the shrine is identical with Sannou of Hie," states that the deity is one with Dainichi Nyorai. It goes on to note that Daikokuten manifested itself on the Aya cedar of the mountain. Then, there are mentioned "the miracles of the gods of the secret shrines on the mountain," and "the rebuilding the various shrines," which tell of the miracles associated with the shrine. Lastly, the "great torii of the west" from which Gyouki paid obeisance to the shrine on leaving the capital is noted.

It is clear from the start this tale of karmic origins is based on the doctrine of Ryoubu Shinto.

In particular the descent to Miwayama preceding that to Ise, Miwa Myoujin being identical to Hie Sannou, and being a transformation of Daikokuten, along with continual repetition of the origin of Wakamiyadono, i.e., Daigorinji, suggests that this engi is based on the Miwa Daimyoujin engi attributed to Koushou Bosatsu, Eison. Thus, it is highly probable that the original manuscript was transmitted from Daigorinji.

At the end of the scroll is found the date "19th day of the 4th month, Tenbun 20 (1551)" and "Babamura, Miwa, Yamato Province." Babamura is a village, located before Oumiwa Jinja, was a settlement adjacent to Daigorinji, the highway, and Koumiya, the high ground where the shrine officials resided.

There are also variants of this engi contained in the Miwa sousho and Shintou taikei series. They are both recessions of this text slight variation in wording, but are of the same age.

Judging from the calligraphy and quality of paper employed in this scroll, it appears to have been copied late in the early-modern period.

Gangouji Bunkazai Kenkyuujo, Takahasi Hiraaki

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