Tokyo Gods Only Want Beautiful Priestesses

"What do you want with me? By the way, who invited you?"

"The Ghost Festival?"

After a moment of hesitation, Koyo decided to speak and recount the story of Ogasawara Yoriko.

It's like he was picking flowers inside, and then a day later, wildflowers grew in front of his house.

"So you were wondering why I'd seen him before. Turns out he went off to seek revenge. We've met again, Lai Zi?"

Jingu squatted down, forcing Ogasawara Yoriko to raise her head. Looking at Takanashi's simple expression, Jingu then looked up at Momiji.

Chapter 190 Okunoin, Koyasan

The streets of Tokyo.

There were fewer people on the streets today, but for a metropolis like Tokyo, it was still packed with people.

After all, society cannot stop even for a second because of tradition or sentiment.

Jingu changed into slightly more formal attire, and Ogasawara Yoriko, who followed behind him, was also wearing a plain-colored kimono, except that a small blue snake was wrapped around her wrist.

From a distance, it looks like it's wearing a grass wreath.

If you get closer, you can hear the shrine maiden muttering to herself.

"You need to understand, the reason I brought you to this Dharma assembly today is not to use you as an experiment, nor to play a trick on you, but mainly..."

“I am an ordinary person, and I have no grudges or hatred in my heart that need to be resolved. I will definitely bring you along for this opportunity to listen to the Buddha’s teachings and let go of the hatred in my heart.”

However, these words only earned him a glare from Ogasawara Yoriko.

Let go of hatred? Comprehend Buddhist principles? She felt that she was just an ordinary person, and it was normal that she couldn't let go. This kind of thing should be left to those two people at the shrine who were fighting so hard that their brains were flying everywhere.

Momiji tidied her long, coiled hair and met the hateful gaze that Ogasawara Ikube was casting.

Passing through Kongobuji Temple and before reaching Okunoin, the atmosphere became less gloomy. Moss-covered cedars lined both sides of the road, and numerous tombstones stood on either side, stretching as far as the eye could see.

How could Ogasawara Shubei, a special man who had just entered this place, possibly understand the disguises among those little monsters who had become sentient? He was completely taken aback by a few words from Kureha.

Ox-Head Heavenly King is the guardian deity of the Jiyuan Monastery, the birthplace of Lai Zi, and has little connection with Buddhism. Therefore, there is no problem with him participating in the Ullambana Festival.

Crossing the Imperial Temple Bridge, which is lit with several lanterns, we arrived at the place where the body of Kūkai, one of the most important figures in Eishū Buddhism, is enshrined, and is also the final resting place of the Eishū Shingon sect.

Ugly Queen's attire has the feel of a Buddhist guardian deity, with a loose long robe on one side that reveals her snow-white arm, several strings of jewels hanging around her neck, and gold rings around her wrists.

"As the son of the Eighth Heavenly Demon King, you should naturally be able to present a solemn and dignified appearance like us at that kind of Dharma assembly, reflecting your status as the son of a Heavenly Demon."

Mount Taiya is the smallest cemetery in Japan, with no more than 20 tombstones. Before the establishment of the Shingon sect, several people, whether famous or not, such as Takeda Shingen, Shimosugawa Kenshin, and Toyotomi Hideyoshi, were buried there.

The gorgeous kimonos made it seem like they were going to a Buddhist ceremony, or even more like they were going to sit under a float and participate in a grand parade.

Standing beside the mountain path, the gray-robed monk clasped his hands together in a gesture of respect to the shrine attendants and others. Before raising his head, he revealed an ordinary-looking face.

When I opened my eyes again, I saw lush green low mountains and a wide mountain path leading straight down to the bottom of the mountain. Instead, I saw monks dressed in robes, wearing straw hats and carrying walking sticks, who were not yet rushing up the mountain.

"Although your father is a celestial demon, he is also the future Buddha appointed by the emperor. Lai Zi was appointed to perform good deeds and cultivate himself before the end of the kalpa. After seventy thousand asamkhya kalpas, he can become the Tathagata of Wonderful Abode and Attainment of Dharma Light."

While it's true that Mara didn't attain Buddhahood, this is merely a facade, a pretext for...

This confirms the idea that the world cannot understand.

"That's Mount Taino, the center of the Shingon sect of Eishu, and one of the eight minor sacred sites."

He was chanting Buddhist scriptures loudly, and the Ksitigarbha statue by the mountain road was also clasped in prayer. Sunlight filtered through the layers of leaves, casting dappled shadows on the ground.

"Hey, Momiji, and Ugly Gozen, your outfits are really completely different."

And red leaves

Senso-ji Temple has always been a famous temple, but its commercial atmosphere is less so than its religious atmosphere. We only passed by the outer world of the shrine on our way to the otherworld.

"That demon actually dares to walk right into a trap and attend some kind of religious ceremony?"

Yes, in the present world, it might really just be a tombstone, but in the mortal world, or perhaps it's something else entirely?

Her vibrant red makeup was not just a variation on her usual style, but even more intense, with her eyeliner elongated like red maple leaves, creating a bewitching and alluring look.

It is the Obon festival held in the present world, but Senso-ji Temple outside the present world does not have the solemnity of holding a Buddhist ceremony. Instead, it is filled with the festive atmosphere.

Before the old monk pushed open the door, what came into view was not a deathly silent dwelling, but rather an extremely open space.

Her once alluring face, now accentuated by her attire and jewels, lacked any sense of solemnity; instead, it appeared a mixture of sacredness and seductiveness.

That is another side of you as the demon Gyūki and the human Minamoto no Yorimitsu, as the incarnation of "Gyū-tō Tenō".

The Buddhist shrine and lanterns were set up, and various large items for sale were hung up, along with a variety of snacks and fruits.

“Divine Palace Little Man, Heavenly King Little Man, Buddha Little Man, and that special believer, please come with me.”

"Don't misunderstand, that's not the formal attire you should wear to the Dharma assembly."

As they walked and chatted, they arrived at Senso-ji Temple, a relatively unknown tourist attraction.

"So as the future son of Buddha, you can be considered a son of Buddha, so why can't you participate in the Ullambana Festival? Even if the Buddha himself came, he would say something to you."

"Don't take those things too absolutely. You, the knowledgeable man, are both a demon man and a Buddha man. Those things are absolute."

"Please come with me. There's nothing to worry about. Your seat is at the very back."

Even though Ogasawara knew all the reasons behind it, she was able to control herself from hating Momiji. For someone like you, to understand or accept it would be abnormal.

After the Obon festival was mentioned yesterday, Momiji and Ushi-Gozen volunteered to participate, so they decided to meet here today.

As a strong gust of wind blew in, the group from the Shingu Temple disappeared into the crowd.

We must follow Hongye's theory. All living beings, plants, and trees in this world are Buddha's children, grandchildren, and future Buddhas. However, this is more or less what Lai Zi said in his golden words. Hongye, that demon man, is still an ordinary person.

Momiji glanced at Ogasawara Ogasawara, but the pity in her expression only made Ogasawara Ogasawara feel even more uneasy.

In the dimly lit environment, there were only a few lit candlesticks, and the circular, tiered layout was filled with people chanting Buddhist scriptures aloud with their eyes closed.

Following the old monk, the group descended the mountain path. The ascetic monks below would occasionally cast glances at us, since we were all dressed alike.

"Well, actually there aren't many familiar faces anymore. After all, we're all just hustling around in that small area of ​​Yingzhou. There's no real Buddha in that world, we're just passing through."

Chapter 191 The Deal of Harmony Between Gods and Buddhas

The lit candles adorned the area in front of everyone.

The old monk lit the candlesticks and handed them to the people from the shrine. In the enclosed, windless space, the flames flickered only with each breath.

The periphery was filled with monks and believers dressed in ordinary robes, ranging from light to dark, clearly indicating a hierarchy. Those of higher rank were able to get closer to the center.

In the front row, however, the style of the people was completely different. The candlelight was obscured by the divine light emanating from them, and their bodies were adorned with glass jewels, each one radiating light and brilliance.

Upon closer inspection, there was a familiar face inside: Iizuna Maru had changed into Buddhist attire, tied up his long hair, and was holding a sword and a black rope.

"interesting..."

This outfit makes the shrine seem less classy, ​​but the shrine doesn't seem to care much. It's just special effects, right? Anyone can do that. They just want to keep a low profile.

However, once the shrine was led to its place, among a group of gods and Buddhas with dazzling divine light, the shrine, whose back looked unremarkable, was able to sit in the front row, which made it particularly eye-catching.

However, the old monk who had led the way was equally low-key. After receiving the group from the shrine, he stood by holding a candlestick.

The process of the Dharma assembly is actually quite boring for the monks and the like on the outside. They use their ascetic practices to prove their devotion to Buddhism.

Jingu recalled that although Yingzhou did not have the tradition of merging with the shrine, that tradition was abolished by decree during the Meiji period. Temples and shrines were to be separated, so that Shinto deities could no longer be equated with various guardian deities or Buddhas of Buddhism.

After hearing what the shrine said, Xihe pondered for a moment before changing the subject again.

The shrine also followed suit, incorporating Buddhist supernatural powers, which I can replicate with just a glance.

However, for the gods and Buddhas in the front row, it was just a large symposium, even though everyone appeared to be keeping silent and chanting scriptures in silence.

"Zhen Yilu and..."

The Tendai sect, which originated from Mount Hiei, the Jodo sect, which takes Honganji Temple as its sacred site, and the Shingon sect, which originated from Mount Taiya.

The idea is that there is no true Buddha in Yingzhou, and that the gods are the manifestations of Buddhas and Bodhisattvas who descend to that island to save all sentient beings. The essence of that theory is to belittle the gods of Yingzhou as the manifestations of Buddha.

"The practice of worshipping gods and Buddhas, and pushing for the union of Lord Gong, may be neither beneficial nor harmful to us, making it a difficult choice. But for you, this matter is only harmful and not beneficial, is that right?"

“Little Master, if you have nothing to say, just say it directly. Why are you trying to play games with me? You know he has a lot of patience.”

The old monk placed the candlesticks, then bowed to the temple and revealed his identity.

Zhen Yi raised her head and looked around at the gods and Buddhas around her, and found that they were all watching her conversation with the temple.

Therefore, the theory of "local traces" must be overturned, and the rise of Shintoism must endorse that theory, or even apply it in reverse.

"And just as the gods and Buddhas want to push for the union of the palace, you cannot compile new scriptures for you, so that you can become a Buddha and logically replace Amaterasu Mikami. That is to say, it also knows that through the Buddha's unity..."

"To take a step back in status."

"It turns out to be Junior Master Xi He, disrespectful and disrespectful."

Xihe, the founder of the Shingon sect of Eishu, opened Kongobuji Temple at the foot of Mount Taiya. Although Eishu Buddhism is said to have a total of eighteen sects and seventy-eight schools, in reality there are only eight major schools.

"Do you know why Master Zhenyi specifically invited you? After all, what connection do you have with Buddhism, and are you even interested in it?"

I would then mobilize the power of Buddhist believers in Yingzhou to compile myths and equate the name of the shrine with the name of a certain Buddha.

Although I have a strong aversion to Buddhism in Japan, I still feel that the shrine is the most basic form of insult to people like Xi He, who traveled to foreign lands to study during that historical period.

To understand the meaning behind Zhen Yi's words, one must grasp the most important point in the discussion of Lord Ti Gong, which is "local traces".

Xi He smiled and said, “What I meant was the story of how Su Ni’s ancestors assisted Prince Shotoku in promoting Buddhism in Yingzhou.”

"I have invited you here today simply to discuss something with you."

"There is no connection between all things in the world. Shen Zhenyilu feels that she has no connection, but the first and most caring person that the gods and Buddhas care about in that world has no connection with you, Buddha. Is this also a kind of fate?"

The shrine maiden had absolutely no interest in my attempts to curry favor or get close to her, and stated very bluntly:

"Of course, it is not a threat or coercion, but simply a request from this old monk. The details of the pros and cons will need to be discussed privately outside."

Before exchanging pleasantries, Jingu went straight to the point and asked about the other party's intentions.

"This old monk Xihe greets the divine Zhen Yilu."