| My first night's sleep in Japan wasn't particularly restful;
I'm still struggling to adjust to the jet lag. Personally, I
find it easier to acclimatise to the time difference when
travelling from Asia to Europe, rather than the other way
around. But of course, that's just my own experience – everyone
is different. |
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This morning at 09:00, I set off to
Asakusa (浅草) without having breakfast. I took the Toei
Subway Asakusa Line (都営地下鉄浅草線) from Higashi-Ginza station (東銀座駅)
and arrived at Asakusa station after 7 stops. At Higashi-Ginza,
it's important to pay attention to both the Toei Subway and
Tokyo Metro ticket gates, as well as the direction of your
train. Even on the Toei Asakusa Line, the platforms for the two
directions are not connected once you go through the ticket
gate! You must follow the signs on the ground to ensure you're
heading the right way; if you choose incorrectly, it can be
quite a hassle. |
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The signs for different directions in front of
the ticket gate |
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The 'Mikoshi' (神輿, a portable shrine used for
religious ceremonies) displayed inside the station |
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The Toei Subway Asakura station closest to Kaminarimon (雷門) is
Exit A4; on the Tokyo Metro side, it's Exit 1. The exits for two
companies at Asakusa station are not directly connected, with
the Toei exit being a bit further away. |
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Kaminarimon, literally 'the Gate of Thunder', is the most famous
landmark in Asakusa and serves as the main gate to Sensôji (浅草寺) temple.
In fact, many tourist might consider Kaminarimon to be even more famous
than the temple itself. |
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| Kaminarimon is commonly known as the Fûraijinmon ('the Gate
of Wind and Thunder', with statues of the deities Raijin (the
deity for Thunder) and Fûjin (the deity for Wind) flanking it.
The gate was destroyed by fire in 1865 and was only rebuilt in
1960 thanks to a generous donation from MATSUSHITA Kônosuke (松下
幸之助), the founder of Panasonic. It's said that Matsushita, who
suffered from arthritis for many years, was cured after the
chief priest of Sensôji prayed to Kannon (観音) on his behalf.
After knowing that the temple's intention to rebuild Kaminarimon,
he donated JP¥20 million for its reconstruction, and the large
lantern in the centre was also a gift from him. |
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The dragon carving under the lantern |
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The large lantern at Kaminarimon stands 3.9m tall, has a diameter of
3.3m, and weighs 700kg. It was made by Takahashi Chôchin (高橋提灯) in Kyoto
and is returned there for repairs every ten years. Alongside Kaminarimon,
Sensôji temple features 3 large lanterns, which typically have the
donor's name inscribed on them. However, Matsushita chose to remain
discreet, writing '雷門' (Kaminarimon) on the outward-facing side and
'風雷神門' (Fûraijinmon) on the inner side, with '松下電器' (the original
Japanese name of Panasonic) inscribed only on the decorative metal ring
at the bottom. |
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Once you pass through Kaminarimon, you enter the temple's main pathway –
Nakamise Street (仲見世通り). This street runs between Kaminarimon and
Hôzômon, stretching about 250m and lined with around 90 shops. It began
in around 1685 when the temple allowed volunteers to sell goods in front
of the gate, gradually evolving into the shopping street it is today. |
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Nakamise Street is not only filled with souvenir shops but also has many
stalls selling street food, which is why I didn't bother with breakfast
at the hotel. The first things I tried on Nakamise Street were Kibi
Dango (吉備団子, sticky rice dough) and Amazake (甘酒), from a shop called 'Asakusa
Kibi Dango Azuma' (浅草 きびだんご あづま). In the summer, they sell iced matcha,
and in the winter, it's all about the warm Amazake. Amazake is a hot
drink made from rice wine lees, and you enjoy it while nibbling on the
dango. |
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Ningyôyaki (人形焼), a popular local treat, can be found all over Nakamise
Street. Essentially, these are small-sized Castella cake filled with
adzuki bean paste, made using doll-shaped moulds. |
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Mihatodô (三鳩堂), a famous Ningyôyaki shop |
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The adzuki bean past filling inside a Ningyôyaki |
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The original store of Kagetsudô (花月堂) is a famous bakery on
Nishisandô (西参道), but they also have a store on Nakamise Street.
There's usually less of a queue here compared to Nishisandô, as
they offer fewer flavours selections. Kagetsudô is renowned for
its 'Melon Bun' (メロンパン). The most popular flavour is the one
with ice-cream, but they don't have that on Nakamise Street.
They only offer the original flavour and one with cream. |
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Kagetsudô on Nakamise Street |
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In additional to Ningyôyaki and Kibi Dango, you'll also commonly
find Senbei (せんべい, a type of rice cracker). But if there's one
must-try specialty of Asakusa, it has to be the Asakusa Menchi,
a type of deep-fried minced meat patty. The Menchi shop is
located on Denboin Street (伝法院通り); 'menchi' is the Japanese
adaptation of 'mince cutlet'. The patties are made with a mix of
Kanagawa's famous Kôza pork, Japanese wagyu beef, and onions,
giving them a crispy exterior and a soft, juicy interior. |
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There was a shop specialising in Taiwanese Fried Chicken,
Anshinya (安心や), located just near the Asakusa Menchi. |
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The owner and chef at Anshinya are both Japanese, who opened the
fried chicken shop in Asakusa out of love for Taiwanese cuisine.
They insist on using spices sourced from Taiwan to replicate the
authentic flavours. Each chicken fillet is priced at JP¥700,
which is a bit pricey compared to Taiwan, but similar to the
prices in Hong Kong. As I approached the shop, I could already
smell a familiar aroma. |
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There were quite a few people queuing, mostly locals from Japan,
as well as tourist from Korea and China. We were the only ones
from Hong Kong! The taste of Anshinya's chicken cutlet really
reminded me of Taiwan, though the portions were a bit small.
Anshinya's dining area is actually in an outdoor space next
door. By the way, even though Asakusa has loads of food stalls,
you're not allowed to eat while walking around – you have to eat
at designated spots set by the shops. |
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I had initially planned to take a stroll in Sumida Park (隅田公園),
which is about 5-minute walk from Denboin Street in the
direction of the Tokyo Skytree. Sumida Park is a popular cherry
blossom viewing spot, featuring 700 cherry trees along the banks
of the Sumida River. However, it's winter now! Aside a distant
view of the Skytree, there didn't seem to be much else to see,
so I decided against making the detour. |
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The Tokyo Skytree, also knowns as the 'New Tokyo Tower', was
briefly referred to as Sumida Tower (すみだタワー) during its
construction. It was built to replace the Tokyo Tower for
transmitting digital TV and FM radio signals. Currently, most
digital TV broadcasts in the Tokyo metropolitan area are
transmitted through the Skytree, with the Tokyo Tower serving as
a backup. |
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| After indulging so much food, it's time to visit Sensôji
temple itself. At the end of Nakamise Street is the main gate to
the temple –
Hôzômon (宝蔵門, literally 'the Gate of Treasures').
Originally called Niomon, it is named after the two guardian
deities, Nio, who stand at either side. These deities are known
as the protectors of Buddhism and are said to guard the heavenly
realm. |
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Hôzômon was destroyed in the bombing of Tokyo in World War II in 1945,
along with the Kannon Hall (観音堂, the main hall) and five-storey pagoda.
It was rebuilt in 1964 thanks to a donation from Mr and Mrs ÔTANI Yonetaro (大谷 米太郎),
the president of Otani Heavy Industries, and was renamed Hôzômon because
it also serves as storehouse for sacred texts and treasures. The
original edition of the 'Complete Buddhist canon' (一切経), an important
cultural property, is kept here. This manuscript was originally housed
at Tsurugaoka Hachimangu (鶴岡八幡宮, a Shinto's shrine) in Kamakura (鎌倉),
but was at risk of being destroyed during the Meiji era's Shinbutsu
Bunri (the separation of Shinto from Buddhism). Fortunately, a nun
purchased it and donated it to Sensôji. |
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The lantern of Kobunachô |
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Although the storehouse was destroyed during the bombing, the original
'Complete Buddhist canon' was relocated in time and thus survived. |
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inscribed with '小舟町' (Kobunachô). Historially, Nihombashi (日本橋)
was a major fish market in Edo (江戸, the old name of Tokyo), and
the merchants from Kobunachô became wealthy selling seafood.
About 350 years ago, these merchants donated a lantern inscribed
with 'Kobunachô', which was hung at Niomon. The lantern stands
approximately 3.4m tall and weighs around 400kg. It is replaced
every 10 to 15 years, with funds raised by the residents of
Kobunachô to continue this tradition. |
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Juyosho (授与所, facilities for selling amulets
and charms) |
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Jôkôro (incense burner) |
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Temisuya (purification fountain) (photo token
by Todd) |
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After passing through Hôzômon, you have entered the temple. On
either side are Juyosho (授与所) where you can buy amulets and
charms. In the centre is the Jôkôro (常香炉, the incense burner), a
key part of the worship process. Just to the right is the
Temisuya (手水舎), where visitors ceremonially cleanse their hands
and rinse their mouths before worshipping. This is similar to an
ancient bathing ritua that ensures both body and mind are
purified before approaching the deities. |
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Use of Temisuya |
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Use your right
hand to take a scoop of water and pour it over
your left hand in the drainage area. |
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Switch hands
and pour water over your right hand. |
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Switch hands
again, pour some water into your left hand, and
rinse your month, then spit it out. |
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Cleanse your
left hand one last time, allowing any remaining
water drip from the scoop to clean the handle. |
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Attention: |
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Only take
water once for the entire process. |
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Avoid touching
the water basin directly with your hands. |
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Always perform the cleansing over the drainage
area, disposing of used water there, not back in
the basin. |
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Your mouth
should not touch the scoop. |
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After 'purifying' yourself at the Temisuya, you can buy incense
at the nearby offering area, where there's also a flame for
lighting it. Please note, don't use a flame from someone else's
incense, as the belief goes that this could transfer their
misfortunes onto you. Once you've lit your incense, you can
offer it at the Jôkôro incense burner and then wave your hands
through the smoke towards yourself, as the fragrant smoke is
thought to bring health and good fortune. After that, you can
proceed to the main hall for your prayers. |
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The lantern of the main hall |
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The third large lantern at Sensôji hangs at the centre of the main
hall's entrance. The characters on it read '志ん橋', a transformed writing
of 'Shimbashi' (新橋). |
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The large lantern from Kobunachô was donated by its merchants,
and naturally, the Shimbashi lantern was donated by the
merchants of Shimbashi. Today, Shimbashi is a bustling
commercial area filled with office buildings, many of which
house the headquarters of large corporations. However, it was
once one of the oldest entertainment districts in Edo (now part
of Shitamachi), featuring numerous geisha houses (芸伎館), ryôtei
(traditional Japanese restaurants), and tea houses. The
Shimbashi lantern was donated by the Tokyo Shimbashi
Association, comprised of these entertainment businesses. |
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on Nakamise Street, there were also lots of stalls inside the
temple, most of which were selling food – things like skewers,
takoyaki, grilled fish... |
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Stalls inside the temple during New Year
holiday |
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Sensôji's main hall is also known as Kannondô (観音堂), dedicated to the
Bodhisattva Kannon (聖観音, Avalokiteshvara), who has 33 manifestations,
with the Bodhisattva Kannon representing His original form. The statue
is housed within a sacred container and is not visible to the public.
When you visit, you toss a five-yen coin into the donation box, then
clasp your hands together and bow, making a wish before bowing again to
complete the ritual. Why a five-yen coin? In Japanese, 'five yen' sound
like 'goen', which means 'connection' or 'bond', suggesting that by
donating this amount, you're establishing a connection with the deities. |
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You might see Japanese people clap twice before making a wish.
But, ringing bells and clapping are part of Shinto rituals,
while in Buddhist temples, you only need to clasp your hands.
This detail often confuses even Japanese people. |
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Ceremonies list during a year |
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Seated Amida Nyorai Statue |
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| After worshipping, you can visit the Omikuji (御神籤) area to
draw a fortune. First, insert a 100-yen coin, then shake the box
to draw a fortune stick. It's said that the likelihood of
drawing a bad fortune at Sensôji is higher than at other places
– and indeed, that seems to be true! The fortunes at Sensôji are
divided into seven ranks: great blessing (大吉), regular blessing
(吉), half blessing (半吉), small blessing (小吉), minor blessing
(末小吉), small misfortune (末吉), and misfortune (凶), with a total
of 100 sticks. Among these, 30 are misfortunes, 17 are great
blessings, and 35 are regular blessings. This ratio reflects the
standards of the Heian era (794~1185 AD), while other temples
and shrines often adjust their ratios to offer a more favourable
experience for worshippers. |
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If you draw a good fortune, you should keep it with you to carry its
positive energy. If you draw a bad fortune, you should fold it into a
strip and tie it to the bad fortune rack, where the temple will take
care of it to dispel the negative energy. Generally speaking, people
draw fortunes only once a year (starting form 1st January), especially
those who draw a good fortune, as drawing again would overwrite the
previous one. |
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Finally, let's discuss buying Omamori (御守, the amulet). Did you know
that omamori should be replaced each year? Old omamori should be
returned to a temple or shrine for proper handling. However, foreign
visitors often view omamori as souvenirs (myself included), and there's
no harm in that. If you see how I've detailed each step of worship
rituals, you might think I'm a devout follower. In reality, I'm a
Christian – just someone with an interest in local cultures seeking to
understand more deeply. |
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Some of Christians may be quite resistant to other religions,
and while there is some truth to that, many unfortunate events
have arisen throughout history due to rigid religious beliefs. I
believe that no deity or God would wish for such incidents to
occur. When encountering something you believe in, you can
regard it as faith; when you come across something you don't
believe in, there's no need to reject it – simply appreciate it
as part of the culture. |
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Gojûtô (The Five-storey Pagoda) |
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The Gojûtô (五重塔, the five-storey pagoda) is another landmark is
Sensôji, alongside Kaminarimon and the main hall. In fact,
five-storey pagodas are quite common in Buddhist temples across
Japan, serving as repositories for the relics of the Buddha.
Each of the five levels symbolises one of the five elements of
Buddism: earth, water, fire, wind, and void. Currently, the
Gojûtô at Sensôji houses a relic of the Buddha that was
relocated in 1966 from Isurumuniya in Ceylon (now Sri Lanka).
The pagoda is generally not open to the public, only accessible
during certain Buddhist festivals. |
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Behind the Gojûtô lies the nationally designated scenic site, Denboin
(伝法院). This area features a beautifully landscaped garden and pond, but
it is typically closed to the public, only opening during the Sakura
(cherry blossom) season each year. The entrance to Denboin is not within
Sensôji but is located on Nakamise Street. |
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Torii of Asukura Shrine |
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Nitenmon (二天門, literally 'the Gate of Two Tennô'), the
eastern gate of Sensôji, is so named because it houses the
deities of the Four Heavenly Kings (Tennô), specifically
Jikokuten (持国天, Dhatarattha) and Zôjôten (増長天, Virûlhaka). The
original Nitenmon, like Kaminarimon and Hôzômon, featured
lantern, but after renovations from 2007 to 2009, the lantern
was never reinstalled. |
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Between Nitenmon and the main hall, you will find Asakusa Shrine
(浅草神社), which was originally part of Sensôji but became an
independent entity after the Meiji separation of Shinto from
Buddhism. Nonetheless, Asakusa Shrine is historically
intertwined with Sensôji, housing three figures crucial to the
temple's founding – Haji No Manakachi (土師 真中知), HINOKUMA
Hamanari (檜前 浜成), and HINOKUMA Takenari (檜前 武成) |
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Monkey drama performance in Asakusa Jinja |
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According to legend, in 628 AD, two brothers, Hamanari and
Takenari, who were fishermen, caught a statue while fishing in
the Asakusa area. Not knowing what it was, they tossed it back
into the water. Strangely, the statue kept returning, so the
brothers brought it ashore and consulted a knowledgeable local,
Haji. Upon seeing the statue, Haji recognised it as the image of
Kannon. He then become a monk, turning his home into a temple to
house the statue. |
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After Haji's death, his descendants received a dream from Kannon,
Who informed them that He had escaped from the deep water thanks
to the three founders and instructed them to worship these three
figures as protectors of the temple to ensure their family's
prosperity. This is the origin of both Sensôji and Asakusa
Shrine. The Holy Tree in front of the shrine is said to be where
the Hinokuma brothers placed the Kannon statue after bringing it
ashore. |
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Separation of Shinto from Buddhism |
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What is the separation of Shinto from Buddhism?
Prior to the Meiji Restoration, for several
thousand years, the Emperor was regarded as a
divine figure without political power, with
authority held by the shogunate (幕府). With the
introduction of Buddhism to Japan, Japanese
people predominantly believe in a syncretic
religion combining Shinto and Buddhism, much
like how Chinese blend Confucianism, Buddhism,
and Taoism. |
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Shinto serves as the foundation for the
Emperor's status; Amaterasu, the Sun Goddess, is
the chief deity, and the Emperor is considered a
direct descendant. The Tokugawa shogunate (徳川幕府)
promoted Buddhism to suppress the Emperor's
position. With the fall of the shogunate, power
returned to the Emperor. To reaffirm the
Emperor's legitimacy, Shinto had to be elevated
to a transcendent status, separate from
Buddhism. Thus, the new Meiji government enacted
the Shinto-Buddhist Separation Order, clearly
delineating the two faiths. |
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Unfortunately, this led the public to mistakenly
interpret the separation as a call to abolish
Buddhism, resulting in the haibutsu kishaku
(廃仏毀釈) movement, which caused catastrophic
destruction to Buddhism in Japan, including the
destruction of temples, confiscation of land,
and the forced disrobing of monks. |
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We could have directly reached Nishisandô (西参道) beside
Awashimadô hall. Compared to Nakamise Street, Nishisandô sees
noticeably less foot traffic, yet it retains more of the Edo-era
(1603~1868 AD) atmosphere. The path is lined with a wooden
floor, and the decorations and pillars are painted in the
traditional temple red. |
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In addition to Kagetsudô, Nishisandô features traditional temple
games like goldfish scooping and shooting stalls. The streets on
either side of Nishisandô, Okuyama Omairimachi (奥山おまいりまち) and
Hanayashiki Street (花やしき通り), are rich with Edo-era charm. Not
far down Hanayashiki Street is Asakusa Hanayashiki (浅草花やしき),
Japan's oldest amusement park. |
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Entrance of Asakusa Hisago Street |
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| Not far from Hanayashiki Street is another covered shopping
arcade – Asakusa Hisago Street (浅草ひさご通り), which has a restaurant
famous for its 'gyunabe' (牛鍋), called
Yonekyû Honten (米久本店). 'Gyunabe' refers to what we
typically know as 'sukiyaki'. Traditionally, it was known as 'gyunabe'
in the Tokyo area, while 'sukiyaki' is more commonly used in
Kansai (the broader Osaka region). |
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For waiting, you just queue up directly without needing a
ticket. There were two Japanese people ahead of us, but the
staff invited us in first, which made I feel a bit awkward! Once
we were inside, we understood why – it turns out the restaurant
separates Japanese and non-Japanese customers. The Japanese
section is on the 1/F and 2/F (partly), while the foreigner
section occupies about half of the 2/F, so they can have
English-speaking staff serve overseas tourists. |
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As for the menu, there are basically two types of beef:
'Superior' (上の牛鍋) and 'Premium' (トクの牛鍋). The 'Superior' beef is
leaner, while the 'Premium' has more marbled fat (like
snowflakes). Each table can only order one type of beef, so we
ordered two portions of the 'Premium' beef sukiyaki, which
already included vegetables and eggs. The vegetables were
shungiku (chrysanthemum greens), spring onions, konnyaku
noodles, and tofu. The eggs are for dipping the beef. |
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Front of Yonekyû Honten |
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Beef fat for pan pre-heating |
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'Premium' beef sukiyaki |
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Sake (Japanese rice wine) and egg |
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Historically, the Japanese didn't consume beef for long. Cows
were primarily used as farming rather than food, and some
Chinese were traditionally prohibited from eating beef. The
Meiji Restoration introduced Western technology and machinery to
Japan, along with the cultural practice of eating beef. It was
only then that the Japanese began to include it in their diets. |
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In fact, the tradition of eating sukiyaki in Kansai dates back
much further than in Tokyo. Before beef became available, the
same method was used to cook chicken and pork. In Tokyo, when
beef became accessible, they adapted the sukiyaki sauce for
simmering, resulting in variations between the two regions.
Tokyo-style sukiyaki is a hotpot with a sweet soy sauce broth.
while in Kansai, the beef is typically shallow-fried first
before adding the sauce for seasoning. Regardless of the style,
the beef is always dipped in whisked raw egg. |
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After enjoying some sukiyaki, it was time to continue my
afternoon adventure, with the next destination being a place of
taboo... |
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