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74-427: See No Evil is part of the adage " see no evil, hear no evil, speak no evil ." See No Evil may also refer to: Three wise monkeys The three wise monkeys are a Japanese pictorial maxim , embodying the proverbial principle " see no evil, hear no evil, speak no evil ". The three monkeys are Lafcadio Hearn refers to them as the three mystic apes . There are at least two divergent interpretations of

148-421: A Tendai - Buddhist legend, from China in the 8th century ( Nara Period ). It has been suggested that the figures represent the three dogmas of the so-called middle school of the sect. In Chinese , two similar phrases exist: one is in the late Analects of Confucius (from 4th to 2nd century BCE), that reads: "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what

222-473: A Daoist adept to achieve the longevity of a xian "transcendent; immortal", it was necessary to expel the Three Corpses from the body. Since these evil spirits feed upon decaying matter produced by grains being digested in the intestines, the practice of bigu "abstinence from grains and cereals" is the first step towards expelling them. Bigu alone will not eliminate the Three Corpses, but weakens them to

296-405: A complete account. It is also said that there are Three Corpses [三尸] in our bodies, which, though not corporeal, actually are of a type with our inner, ethereal breaths, the powers, the ghosts, and the gods [魂靈鬼神之屬也]. They want us to die prematurely. (After death they become a man's ghost and move about at will to where sacrifices and libations are being offered.) Therefore, every fifty-seventh day of

370-584: A larger representation of the three monkeys is prominently displayed at the Sabarmati Ashram in Ahmedabad , Gujarat , where Gandhi lived from 1915 to 1930 and from where he departed on his famous salt march . Gandhi's statue also inspired a 2008 artwork by Subodh Gupta, Gandhi's Three Monkeys . The three monkeys are depicted in the trial scene in the 1968 film Planet of the Apes . In an example of semiotics ,

444-486: A latrine and died in 581 BCE. Ge Hong's (c. 3rd–4th century) Shenxian zhuan Daoist hagiography of Liu Gen 劉根 quotes instructions passed from legendary Qin dynasty xian Han Zhong 韓眾, which explain how the Three Corpses can cause nightmares. If you desire long life, the first thing you must do is to expel the three corpses. Once the three corpses are expelled, you must fix your aim and your thought, eliminating sensual desires. I [Liu Gen] then received [from Han Zhong

518-523: A man's ethereal breaths, the pills for countering the three Messenger-corpses [召魂小丹三使之丸], and lesser medicines made from the Five Brilliances and the Eight Minerals will sometimes melt hard ice instantly or keep one afloat in water. They can intercept ghosts and gods, lay tigers and leopards, and disperse accumulations in the digestive system and our organs. They dislodge the two lackeys of illness from

592-626: A reckoning being three days. Personally, I have not yet been able to determine whether this is really so or not, but that is because the ways of heaven are obscure, and ghosts and gods are hard to understand. (6) Compare Campany's translation, "As for the sort of beings they are, they have no physical forms but are nevertheless real, of a type with our cloud-souls and numina, ghosts and spirits ( hunling guishen 魂靈鬼神)". Among present-day Quanzhen School Daoists in Chengdu, Arthur says they remain awake in meditation all night on each new moon to effectively hinder

666-554: A slow fire until the compound can be shaped into pills. Take three, the size of a hempseed, twice daily for thirty days, and all abdominal illnesses will be cured, and the Three Corpses that are in your body will depart [腹中百病愈三尸去]. Take for one hundred days, and your flesh and bones will become strong and sturdy. Take for one thousand days, and the Governor of Fates will strike your name from the Book of Death; you will last as long as all nature, and

740-570: A whole but also in every detail." For examples, the human head is round like heaven, the feet are square like the earth; the Five Viscera correspond to the Five Phases , the 24 vertebra to the 24 solar terms , the 365 acupoints to the 365 days of the year; and the veins and arteries compare to rivers and streams. Later texts like the Neijing Tu and Xiuzhen Tu depict the "inner landscape" of

814-506: A widely quoted recipe, attributed to Zhou Yishan, for killing the Three Worms/Corpses. It combines 7 drugs: 7/10 of a bushel of hemp-seeds, 7 ounces of Smilax , 6 ounces of Rehmannia glutinosa , 5 ounces of aconite , 5 ounces of cloud-shaped agaric mushrooms, 4 ounces of cinnamon, and a 7-inch long Zanthoxylum root. Then, one boils a root of Acorus calamus in 1 1/2 bushels of wine to produce pure essential liquor. Soak

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888-406: Is mizaru, kikazaru, iwazaru ( 見ざる, 聞かざる, 言わざる ) "see not, hear not, speak not" , where the -zaru is a negative conjugation on the three verbs, matching zaru , the rendaku form of saru ( 猿 ) "monkey" used in compounds. Thus the saying (which does not include any specific reference to "evil") can also be interpreted as referring to three monkeys. The shrine at Nikko is a Shinto shrine, and

962-511: Is "three corpses" or "Three Corpses". However, this Daoist term does not literally refer to "corpses; dead bodies" within the human body, but is linguistically causative meaning the eventual "death; mortality" produced by these demonic agents. Compare the English slang verb corpse meaning "to make a corpse of, to kill" ( Oxford English Dictionary 2009). More accurate translations of sanshi are "Three Deathbringers", "Three Death-bringers" [cf.

1036-537: Is a 17th-century carving over a door of a stable of the Tōshō-gū shrine in Nikkō , Japan. The carvings at Tōshō-gū Shrine were carved by Hidari Jingoro , and are believed to have incorporated Confucius ’s Code of Conduct, using the monkey as a way to depict man’s life cycle. There are a total of eight panels, and the iconic three wise monkeys picture comes from panel 2. The philosophy, however, probably originally came to Japan with

1110-399: Is a generic name for "bodily parasites". They can be eliminated with an elixir called shendan 神丹 "Divine Cinnabar" or shenfu 神符 "Divine Amulet". Take it for one hundred days and you will be a genie. To cross streams or pass through fire, smear the soles of your feet with it and you will be able to walk on water. After taking only three spatulas of it you will see that the Three Corpses and

1184-480: Is a technical term for cyclical times of special vulnerability. Ge Hong says even someone with xindao zhi xin 信道之心 "a heart believing in the Dao" must expel the Three Corpses. If all you have is a heart faithful to God and yet do nothing for your own benefit – your predestined life span being defective and your body threatened with harm – the Three Corpses will take advantage of your weak months and perilous days [三尸因其衰月危日],

1258-403: Is contrary to propriety; make no movement which is contrary to propriety" ( 非禮勿視，非禮勿聽，非禮勿言，非禮勿動 ); the other is in the book Xunzi (from the 3rd century BCE), which reads: "[The gentleman ] makes his eyes not want to see what is not right, makes his ears not want to hear what is not right, makes his mouth not want to speak what is not right, and makes his heart not want to deliberate over what

1332-400: Is disagreement about the origin of the phrase, there are differing explanations of the meaning of "see no evil, hear no evil, speak no evil". Sometimes there is a fourth monkey depicted, Sezaru , who symbolizes the principle of "do no evil", which fits with the full quote from Analects of Confucius . The monkey may be shown crossing its arms or covering its genitals. Yet another variation has

1406-469: Is not right" ( 使目非是無欲見也，使耳非是無欲聞也，使口非是無欲言也，使心非是無欲慮也 ). Those may be the inspiration for the pictorial maxim after Chinese works were brought into Japan. It is through the Kōshin rite of folk religion that the most significant examples are presented. The Kōshin belief or practice is a Japanese folk religion with Chinese Taoism origins and ancient Shinto influence. It was founded by Tendai Buddhist monks in

1480-477: Is sure to be served by two fairies, who can be employed to summon the Traveling Canteen. This elixir can exorcize ghosts. When the unburied dead everywhere are possessing people and harming them, inflicting injuries upon our homes, and throwing up earthworks to obstruct people, no harm will come to us if this elixir is hung pointed toward the sources of disaster. (4) The second method of Wu Chengzi 務成子 expels

1554-432: Is taken, it will put a man in communication with the gods and let him enjoy Fullness of Life. Directions: Mix it with ten pieces of crab. Take it with mica water, or mixed with jade water. The Nine Insects will then drop from you, and the bad blood will leave you through nose-bleeds [九蟲悉下惡血從鼻去]. After a year, the six- chia gods and the Traveling Canteen will come to you. (11) Sanshi jiuchong "Three Corpses and Nine Worms"

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1628-421: The hun and po souls : heavenly hún 魂 "spiritual, ethereal, yang soul" that leaves the body after death and the earthly pò 魄 "corporeal, substantive, yin soul" that remains with the corpse of the deceased. In some Daoist traditions, the body was thought to contain three hun and seven po souls. The good hun -souls are clad in red and carry a red seal in their hands, the bad po -souls, "who long for

1702-567: The Baopuzi says both can be expelled through cinnabar-based alchemical elixirs. The first method of Xianmenzi 羡門子 expels the corpse-worms, provides immortality, and exorcises ghosts. ... mixes three quarts of wine with a pound of cinnabar and exposes it to the sun for forty days. After it has been taken for one day the Three Worms and all illnesses are immediately purged from the patient [三蟲百病立下]. If taken for three years, it will confer geniehood and one

1776-505: The Bencao gangmu chapter (52) on medicines derived from the human body says " bregma ; skull bone" is good for treating tuberculosis-like consumptive diseases that are supposedly caused by evil spirits, such as chuánshī 傳尸, which is translated as "cadaver vector disease", "consumptive and infectious disease", and "corpse [evil] transmission". Since the Chinese notion of "Three Corpses" within

1850-556: The Lunheng (see below) used to mean " intestinal parasites ", is normally translated as "three worms" or "Three Worms"; "Three Cadavers" is another version. Owing to the semantic polysemy of chong , the term is also translatable as "three pests" or "three bugs". The expressions Three Corpses and Three Worms are used in traditional Chinese medicine . Zhang and Unschuld translate sanchong 三蟲 as "three bugs; three worms" and define two meanings: " Etiological Agent of all microorganisms in

1924-593: The " Etiological Agent of microorganisms that can bring forth all types of shibing 屍病 "corpse [qi] disease", citing the Zhubing yuanhou zonglun again that, "Inside the human body there are from the beginning all the three corpse [bugs/worms]. They come to life together with man, but they are most malicious. They are able to communicate with demons and the numinous, and they regularly invite evil [qi] from outside, thereby causing human suffering". Demonic possession and demonic medicine are ancient Chinese beliefs. For example,

1998-528: The 60-day cycle" while the host is sleeping, and file reports to the Siming 司命 "Director of Destinies" who deducts a certain number of days from the person's life for each misdeed. One way of avoiding this bureaucratic snitching is to stay awake for the entire gengshen day and night, thus preventing the Three Corpses from leaving one's body (a belief later assimilated into the Japanese Kōshin 庚申 tradition). For

2072-541: The Book of Changes , Ch'ih-sung tzu's Classic , and The Life-dealing Amulets of the Ho-t'u-chi are unanimous in saying that the gods of heaven and earth who are in charge of misdeeds make deductions from people's three-day reckonings according to the degree of their wrongdoing. As these reckonings decrease, a man becomes poorer and falls ill; frequently he suffers anxiety. When no more are left, he dies. Since there are hundreds of things that may give rise to deductions, I cannot give

2146-611: The Five Numinous Treasure Talismans" or Wufuxu , compiled by the Lingbao School founder Ge Chaofu , describes various techniques for expelling the Three Corpses/Worms. The Wufuxu uses both sanchong "Three Worms" and fushi "Concealed Corpses" as interchangeable names for the malevolent beings residing in the human body, interpreted as either the reconciliation of regional varieties of Chinese names or

2220-581: The God of the Roads". The Kōshin festival was held on the 60th day of the calendar. It has been suggested that during the Kōshin festival, according to old beliefs, one's bad deeds might be reported to heaven "unless avoidance actions were taken…". It has been theorized that the three Mystic Apes, Not Seeing, Hearing, or Speaking, may have been the "things that one has done wrong in the last 59 days". According to other accounts,

2294-512: The Heavenly God, to report about the deeds of that person. Ten-Tei will then decide to punish bad people, making them ill, shortening their time alive, and in extreme cases putting an end to their lives. Those believers of Kōshin who have reason to fear will try to stay awake during Kōshin nights. This is the only way to prevent the Sanshi from leaving their body and reporting to Ten-Tei. Just as there

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2368-469: The Nine Worms in your body will disappear, and all your illnesses will be cured [三尸九虫皆即消壞百病皆愈也]. (4) Cinnabar, the reddish ore of mercury, is the essential ingredient in many Daoist magical elixirs that expel corpse-worms, most of which (including those above attributed to Xianmenzi, Wu Chengzi, and Shendan) are also said to cure bǎibìng 百病 "100 sicknesses; all kinds of diseases and ailments". Ge Hong gives

2442-579: The Recipe for Nibbling Melted Gold attributed to Liangyizi 兩儀子 (4), which involves alternately dipping gold 100 times into boiling hog fat and vinegar, and concludes, "If you wish to take medicine that will banish [the Three Corpses] from your body, you must take cinnabar." For example, the xiaodan 小丹 "Lesser Elixir", Take one pound of cinnabar, pestled and sifted, three quarts of strong vinegar, and two quarts of lacquer. Mix these three thoroughly, and cook over

2516-599: The Three Corpses and Three Worms in the Han dynasty period (206 BCE – 220 CE). Beginning in the Jin dynasty (266–420) , Daoist texts portrayed them in both zoomorphic and bureaucratic metaphors. According to Isabelle, the Three Worms or Corpses are well known by all of the Daoist schools; for instance, they are mentioned in early Shangqing School texts such as the Huangting jing 黃庭經 "Scripture of

2590-526: The Three Corpses fighting within the human body, "When in dreams one finds oneself fighting with wicked men, this is the Corpses struggling with the Spirits." Nightmares were also a significant side-effect of expelling the Three Corpses through bigu fasting and poisonous elixirs. The corpse-demons may manifest themselves in the ascetic’s dreams in the guise of three men garbed in rather old-fashioned costumes. As

2664-772: The Three Corpses from Zhu Huang by means of a prescription combining seven drugs, administered nine times daily, over a period of a hundred days. It also quotes the Huangtingjing that for genghsen days, "Do not sleep either day or night, and you shall become immortal." Wang Chong 's (c. 80 CE) Lunheng compares the sanchong 三蟲 "Three Worms" to zhì 蛭 "leeches" (also written with insect radical 虫 generally used for characters naming insects, worms, spiders, and smaller reptiles). Wang censures critics who metaphorically describe corrupt officials as worms or parasites, "Man has three worms in his intestines [人腹中有三蟲]. The worms living in low marshes are called leeches. They eat man’s feet, as

2738-537: The Three Corpses. This text describes the sanshi parasites causing illnesses during unlucky times in the Chinese calendar and reporting sins on gengshen days, as well as gives several methods for preparing poisonous waidan alchemical elixirs to eliminate the Three Corpses. The Baopuzi records how the Three Corpses and Zaoshen 竈神 " God of the Stove " make regular reports to Siming 司命 "Director of Destinies", who shortens

2812-529: The Three Worms' damning travels. "The idea here is that if adepts successfully hinder the Deathbringers' travels for seven consecutive gengshen nights, the Director of Destiny will fire these supernatural entities from their appointed positions, and they will die." Another germane Baopuzi passage explains how the Three Corpses take advantage of shuaiyue weiri 衰月危日 "months of weakness and days of peril", which

2886-483: The Three Worms, works miracles, and provides virtual immortality. The complex instructions involve melting mercury and lead in a special crucible – made from heating realgar, earthworm excreta, and cinnabar inside iron and copper tubes – in order to produce 1500 pounds of gold. After soaking for a hundred days in Vitex or red panicled millet wine, this gold softens sufficiently to be miscible with other things. If one pill of it

2960-534: The Yellow Court" and Dadong zhenjing 大洞真經 "Authentic Scripture of the Great Cavern". The Three Corpses are among the most widely‑documented body parasites in early and medieval Chinese literature. Liu Xiang 's (c. late 1st century BCE) Daoist hagiography Liexian Zhuan "Biographies of Exemplary Immortals" first records the Three Corpses in the biography of Zhu Huang 朱璜. His Daoist master Ruan Qiu 阮丘 expelled

3034-562: The appearance of the Three Corpses and how to eliminate them. Ziyang zhenren is the honorific name of the legendary Daoist xian Zhou Yishan 周義山 (b. 80 BCE), who supposedly bestowed the Shangqing revelations on Yang Xi 楊羲 (330-c. 386). According to Zhou's biography, he learned alchemical and dietetic recipes to expel the Three Corpses from his master Su Lin 素林, who had learned them from his masters Qin Gao 琴高 and Qiusheng 生仇. This Shangqing text records

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3108-418: The associated proverb, are known throughout Asia and outside Asia. They have been a motif in pictures, such as the ukiyo-e (Japanese woodblock printings) by Keisai Eisen , and are frequently represented in modern culture. Mahatma Gandhi 's main exception to his lifestyle of non-possession was a small statue of the three monkeys - Bapu, Ketan and Bandar - which was gifted to him by Nichidatsu Fujii . Today,

3182-641: The body that bring forth disease", citing Li Shizhen 's (1578) Bencao Gangmu ( chongbu 蟲部 "bugs/worms section") that, "Bugs/worms are small organisms. There are very many types. This is the meaning of 'three bugs/worms'"; and "Combined Designation of huichong 蛔蟲, roundworms, chichong 赤蟲, red worms, and naochong 蟯蟲, pinworms", citing the (c. 610) Zhubing yuanhou zonglun 諸病源候總論 "General Treatise of Causes and Symptoms of Illnesses", "The three worms include long worms, red worms, and pinworms". They give sanshi 三尸 "three corpse [bugs/worms]" as an Alternative Name for shichong 屍蟲 "corpse bugs/worms", and define it as

3256-402: The body to die and therefore perform mischief to try to hasten the adept's demise", are clad in black and carry black seals. Strickmann says the Three Corpses/Worms represent a specialized development of the po -souls' destructive propensities. But unlike the hun , whose nature (though flighty and inconstant) is entirely benign and whose tendencies are all heavenward, the seven p'o yearn for

3330-515: The breath rise up in such a way that the heart and breast are freed of all obstruction, coagulates the flesh and skin, makes the body light and produces a halo around it. When a whole dose has been taken, the cereal Worms die; when the Worms are dead the Corpses dry out; when they are dry, they drop down by themselves. This has to be done several times, not restricting oneself to a single dose. The (c. 400 CE) Taishang Lingbao wufuxu 太上靈寶五符序 "Explanations of

3404-491: The conflation of common names with religious terms. Among the 11 Wufuxu recipes for expelling corpse-worms, 6 mention sanchong fushi 三蟲伏尸 integrating two previously separate names for similar ideas, which allows the text to address both readers familiar with the Three Worms concept as well as those who knew of the Concealed, or Three, Corpses. "The Immortal's Method for Expelling the Three Worms and Concealed Corpses" explicates

3478-482: The corpse-demons are about to be destroyed. The Zhouhou beiji fang 肘后备急方 "Handbook of Prescriptions for Emergencies", which is also attributed to Ge Hong but contains later emendations, lists the wǔshī 五尸 "Five Corpses"—external corpse-demons that enter the body at the invitation of the Three Corpses. The (4th century CE) Ziyang zhenren neizhuan 紫陽真人內傳 "Inner Biography of the True Person of Purple Yang" described

3552-587: The corpses want to make them die. When people die, their gods disperse; the corpses, once in this bodiless state, become ghosts, and when people sacrifice to [the dead] these ghosts obtain the offering foods. This is why the corpses want people to die. When you dream of fighting with an evil person, this is [caused by] the corpses and the gods at war [inside you]." So I followed his [or the scripture's?] instructions, synthesized [the elixir] and ingested it, and thereby attained transcendence. The (c. 1029) Yunji Qiqian Daoist anthology also describes internal gods and

3626-467: The earth. Their strongest wish is to rejoin the damp, dank underground springs whose moist, heavy nature they share, and so they seek to undermine and rid themselves of the constraining human body they inhabit. Thus at night, while their host is sleeping (and the airborne hun -souls are sporting and gambling with the hun of other sleepers, thereby causing dreams), the p'o beckon to passing phantoms and disease-demons and invite them in to take possession of

3700-403: The fourth monkey hold its nose to avoid a stench and has been dubbed "smell no evil" accordingly. The opposite version of the three wise monkeys can also be found. In this case, one monkey holds its hands to its eyes to focus vision, the second monkey holds its hands to its mouth like a bullhorn, and the third monkey cups its hands around its ears to improve hearing. The three wise monkeys, and

3774-413: The gods of the mountains and streams will come to serve and protect him. His lot of longevity will last as long as all nature. (16) Jiuchong "Nine Worms" broadly means "internal worms and parasites" in the Baopuzi , for instance, (5), "Eulalia and male fern are vermifuges" [萑蘆貫衆之煞九蟲]. Ge Hong says that medicinal lacquer, instead of mercury, will eliminate the Nine Worms. If pure, unadulterated lacquer

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3848-539: The heart region and the diaphragm (Tso, Ch'eng 10.5); they raise those who have just died; return frightened ethereal breaths to the body they had quit. All these are common, everyday medicines. And, if they can still restore the dead to life, why should the superior medicines not be able to make the living immortal? (5) This refers to the Zuozhuan recording that after Duke Jing of Jin dreamed about being cursed with two boyish disease-demons hiding in his body, he fell into

3922-601: The host's lifespan accordingly. Answering a question about the importance of jìnjì 禁忌 "taboo", Ge Hong cites three apocryphal Han texts , the Yineijie 易內戒 "Inner Commands of the Book of Changes ", Chisongzijing 赤鬆子經 "Classic of Master Redpine ", and Hetu jimingfu 河圖記命符 " River Chart Life Talisman", which is attributed to the Han Daoist Lezichang 樂子長. Taboos are most urgent for avoiding harm and losses. Inner Commands of

3996-487: The hours when your longevity could be interrupted or sickness incurred, to summon vicious breaths and bring in any demons they might be able to find to do you injury. (15) The Baopuzi uses sanchong 三蟲 "Three Worms" to mean sanshi 三尸 "Three Corpses", and mentions both jiuchong 九蟲 "Nine Worms" (or "Nine Vermin"), internal parasites, and the all-encompassing sanshi jiuchong "Three Corpses and Nine Worms". Sanchong "Three Worms" synonymously means "Three Corpses", and

4070-447: The human body as a microcosm of the universe, which helps neidan mediators visualize their personal internal spirits. While body gods travel in and out of the body, their prolonged exit may result in sickness or death. Hence, detailed visualizations of the corpse-worms within the meditator's body is a powerful means of keeping them in place and thus promoting health and longevity. The received canon of Chinese classics first mentioned

4144-613: The human body is unfamiliar to most Westerners, meaningful English descriptions are problematic. Scholars have termed them as In Daoist physiology, the human body contains many indwellers besides the Three Corpses. Nèishén 内神 " internal spirits/gods " and shēnshén 身神 "body spirits/gods" are Daoist terms for deities inhabiting various parts of the body, including the wǔzàng 五臟 "the five viscera: heart, liver, spleen, lungs, and kidneys", liùfǔ 六腑 "the six receptacles: gall bladder, stomach, large intestine, small intestine, triple burner , and bladder", and qīqiào 七竅 "the seven apertures in

4218-553: The human head: eyes, ears, nostrils, and mouth". These "body residents" were either health threats or health protectors, and said to engage in constant struggles with one another. The upper, middle, and lower dantian energy-centers contained both the Three Corpses/Worms and the counterpart guardian gods called the sanyi 三一 "Three Ones". When the Three Corpses approach spirits within the body, they can shapeshift , sometimes appearing as evil demons and sometimes taking human form. The ancient Chinese believed in soul dualism between

4292-407: The judges mimic the "see no evil, hear no evil, speak no evil" monkeys. In a spoof of this saying, Bob Dole quipped about a meeting of former US Presidents: " Carter , Ford and Nixon : see no evil, hear no evil and evil." The maxim inspired an award-winning 2008 Turkish film by director Nuri Bilge Ceylan called Three Monkeys ( Üç Maymun ). Unicode provides emoji representations of

4366-532: The late 10th century. A considerable number of stone monuments can be found all over the eastern part of Japan around Tokyo . During the later part of the Muromachi period , it was customary to display stone pillars depicting the three monkeys during the observance of Kōshin. Though the teaching had nothing to do with monkeys, the concept of the three monkeys originated from a simple play on words. The saying in Japanese

4440-606: The maxim: in Buddhist tradition, it is about avoiding evil thoughts and deeds. In the West, however, it is often interpreted as dealing with impropriety by turning a blind eye . Outside Japan the monkeys' names are sometimes given as Mizaru , Mikazaru and Mazaru , as the last two names were corrupted from the Japanese originals. The monkeys are Japanese macaques , a common species in Japan. The source that popularized this pictorial maxim

4514-643: The monkey is an extremely important being in the Shinto religion. The monkey is believed to be the messenger of the Hie Shinto shrines, which also have connections with Tendai Buddhism. There are even important festivals that are celebrated during the year of the Monkey (occurring every twelve years) and a special festival is celebrated every sixteenth year of the Kōshin . "The Three Mystic Apes" (Sambiki Saru) were described as "the attendants of Saruta Hito no Mikoto or Kōshin,

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4588-515: The monkeys caused the Sanshi and Ten-Tei not to see, say or hear the bad deeds of a person. The Sanshi ( 三尸 ) are the Three Corpses living in everyone's body. The Sanshi keep track of the good deeds and particularly the bad deeds of the person they inhabit. Every 60 days, on the night called Kōshin-Machi ( 庚申待 ) , if the person sleeps, the Sanshi will leave the body and go to Ten-Tei ( 天帝 ) ,

4662-505: The monkeys in the Emoticons block as follows: Three Corpses The pernicious Three Corpses/Worms work to harm their host's health and fate by initiating sicknesses, inviting other disease-causing agents into the body, and reporting their host's transgressions to the gods. The Three Corpses are supposed to keep records of their host's misdeeds, ascend to tian "heaven" bimonthly on the night of Chinese sexagenary gengshen 庚申 "57th of

4736-471: The point where they can be killed with waidan alchemical drugs such as cinnabar , and ultimately eliminated through neidan meditation techniques. The Chinese terms sānshī and sānchóng compound sān 三 meaning "three, 3; several, many" with shī 尸 or 屍 "corpse, dead body; ritual personator representing a dead relative during Chinese ancestral sacrifices " and chóng 蟲 or 虫 "insect; worm; bug". The usual English translation of sanshi

4810-449: The program of anti-corpse treatment gets underway and the drugs begin to take effect, the adept will dream that his father or mother has died, or that his wife and children have been murdered. Or else the victims will be his sisters or brothers, or a woman, or he will dream that a grave has been destroyed and the coffin has vanished, or else that he is undergoing the five types of mutilating punishment. All these are said to be indications that

4884-472: The scripture] Divine Methods in Five Sections ( Shenfang wupian 神方五篇) [for this purpose]. It says: "The ambushing corpses always ascend to Heaven to report on people's sins on the first, fifteenth, and last days of each month. The Director of Allotted Life Spans ( Siming 司命) deducts from people's accounts and shortens their life spans accordingly. The gods within people's bodies want to make people live, but

4958-423: The seven drugs in this, then decant the mixture into a vase; but that will still not do. After leaving the drugs to macerate for three nights, take them out and put them in the sun to dry out. (Then) again take the aforesaid liquor and steep (the seven drugs) in it for three nights. Once more draw off (the wine) from them and put them in the sun (and continue this alternative steeping in the wine and drying them) until

5032-440: The sixty-day cycle they mount to heaven and personally report our misdeeds to the Director of Fates. Further, during the night of the last day of the month the hearth god also ascends to heaven and makes an oral report of a man's wrongs. For the more important misdeeds [ ji 紀 "12 year period; discipline; mark"] a whole period of three hundred days is deducted. For the minor ones they deduct one reckoning [ suan 算 "calculate; count"],

5106-486: The size of a gram is taken three times daily until one pound has been consumed, the Three Worms will cry for mercy and all illnesses will quit the body [三蟲伏尸百病皆去]. The blind will see; the deaf, hear; the aged will become like thirty; those entering fire will not be burned; all evils, all poisons, cold, wind, heat, and dampness—none of these will be able to attack such a man. If he continues the dosage until three pounds have been consumed, he will be able to walk on rivers and all

5180-445: The sleeper’s body and work toward his destruction. The very names of the seven p'o -souls suggest their harmful function, and one early list significantly begins with a corpse: corpse-dog, hidden dung, sparrow-sex, greedy-guts, flying venom, filth-for-removal, and rot-lung. Daoists were fascinated with correlations between the human body and the cosmos. Maspero says, "Man and world, for the Chinese, are absolutely identical, not only as

5254-408: The sun and moon will always shine on you. You can change shape continuously. You will cast no shadow in the sun, for you will radiate your own light. (4) Lastly, a Baopuzi discussion about avoiding illnesses uses what commentators gloss as a variant name for the sanshi Three Corpses: sānshǐ 三使 "Three Envoys [of Death]", with shǐ "send (an envoy); make; cause". The minor elixirs for recalling

5328-463: The three worms eat his bowels [蛭食人足，三蟲食腸]. To whom will these critics, so fond of similarities, compare the three worms?" In another Lunheng section, Wang Chong mentions ancient exorcisms of "flying corpses and floating goblins" [飛尸流凶]. The "Inner Chapters" of the (c. 320 CE) Baopuzi , written by the Jin Dynasty Daoist scholar Ge Hong , is the earliest source of detailed information about

5402-458: The video game Death Bringer ], "three corpse-demons", or "three corpse [evils]". Synonyms for sanshi include fúshī 伏尸 "hidden corpse", shīchóng 尸虫 "corpse worms", shīguǐ 尸鬼 "corpse ghosts", and in reference to the three corpses named Peng (see Baoshengjing below), shīpéng 尸彭 "corpse Pengs" or sānpéng 三彭 "three Pengs". Sānshīshén 三尸神 "Lord Three Corpses" is an honorific alternate with shen "spirit; god; deity" Sanchong , which

5476-411: The wine is exhausted; then stop putting them out to dry. Pound them in an iron mortar and put them through a fine sieve to reduce them to powder. Then take white honey and mix the powder with it for making pills. In the morning, facing East, roll two pills the size of a small pea; then increase this by one pill (each day) to ten or more. This regimen cures third-degree fever within the belly, it truly makes

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