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Not a few munafudas (dedication boards) of Shinto shrines and Buddhist temples have except the main clause a name of god and Buddha. Most of the gods on the munafudas are either a guardian deity of architecture or the ancestral god of craft, or Mizuhanomenomikoto (the goddess of water); all are connected with carpentry or craftmanship. Buddhas on the munafudas we usually Indras, Brahmas, or Devas of the four directions. And A few munafudas have a mythical Amonofutodamanomikoto. Quite understandably, no Buddhas appear on the munafudas after the Meiji era, when the separation of Shintoism and Buddhism was proclaimed and enforced by the government. The most common names on munafudas after the Meiji era are Yafunekukunochinomikoto and Yafunetoyoukehimenomikoto (the god and the goddess of carpentry) and Taokihooinomikoto and Hikosashirinomikoto (both the guardian deities of craftmen). Buddhas appear up to the Edo period from the middle century.

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This is an investigation on Sanskrit characters (Honzon, Shujis of Honji buddha) written on the munafudas (dedication boards) of shrines and temples. Quite understandably, all the Sanskrit characters disappeared from munafudas of shrines after the law of the separation of Shintoism and Buddhism was promulgated in the Meiji era. However, the percentage of Sanskrit characters on munafudas in the Edo period is approximately 26.6%. Sometimes the same shujis of the main buildings can be seen on a building with no enshrined divinity like a worship hall. Naturally munafudas of temples have Shujis of the sacred divinity in Sanskrit characters, but in some cases, just like in the case of shrines, the Shujis of the sacred divinity of the main building are also written on the munafudas of a temple gate and a priest's living quarters. The percentage of munafudas with shujis is roughly 26.2 %, and they are chiefly found in temples belonging to denominations established before the Kamakura period, like the Shingon sect, the Tendai sect and the Jyodo sect.
Since a fire is the most dreaded disaster for a wooden building, signs and symbols of fire prevention are commonly used on "munafuda" (dedication board). These sings are, for instance "[figure]" symbolizing water, or ones which stand for the sun, the moon and stars. Especially, stars of 28 hotels are popular, such as "△" representing the star of the triangular seat, that is, the north heaven. The Chinese character 'seal' is used as a magical sign of 'cutting of a seal' and also of 'enclosing something inside' ; sometimes the mere symbol "[figure]" is applied in the same occasions."[figure]" occasionally symbolizes four kings. The sign "[figure]", meaning 'nine characters are cut' in Yin and Yang theory, is used. Again, in Buddhist temples, munafuda registers "卍" symbols.
I have examined in this wish documents and sutra,petitioners and masters on munafuda(dedication board) of Shinto shrines and Buddhist temples in the northern part of Kyushu and adjacent area. Briefly speaking, wish documents are nothing more than the records of diverse desires and yearnings of human beings.They are either social or personal.The former is the wishes for a victory in battle of the lord,a peaceful social condition and an abundant crop.The latter, long life,many children,and health. At the temples of the Nichiren sect, the beginning of quotations of the sutra on munafuda is "Nanmyouho-rengekyo" (meaning T 11 convert to Saddharma-pundarika. ). At other sects of Buddhist temples and Shinto shrines, mostly "Hokkekyo" (Saddharma-pundarika)is quoted. "Daimuryojyukyo" (Suhhavati-sutra) is also quoted. Gods and goddesses of the defense, the chief priest of Shinto shrines and Buddhist temples, or people under the protection of the same community deity etc. are written on munafuda as petitioners and masters.