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After lunch, we drove straight from Hokuei Town to Mount Daisen (大山), a journey of about an hour. We left National Route 9 at the Daisen IC and turned onto Tottori Prefectural Route 158, where we could see Mount Daisen in the distance ahead. As everyone knows, Mount Fuji is Japan's national sacred mountain, while Mount Daisen is the local sacred mountain of the San'in region. There are around 300-400 mountains of various sizes across Japan that are called 'local Fujis' because their shape resembles Mount Fuji. Mount Daisen is one of them, known as 'Hôki Fuji' (伯耆富士) in the Tottori area and 'Izumo Fuji' (出雲富士) in Shimane (島根). |
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The Chûgoku Mountains (中国山地) are a group of mountains separating San'in from Sanyô. Mount Daisen is one of the mountains that make up the Chûgoku Mountains, along with Mount Hiruzen (蒜山), Mount Sanbe (三瓶山) and others. |
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Daisen in the distance from the road (photo credit: Todd) |
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Driving up the mountains, with snow clearly visible on both sides of the road (photo credit: Todd) |
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River Sada and Nankogawara beneath Daisenji Bridge |
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When I saw Mount Daisen in the distance from Prefectural Route 9, I immediately woke Todd up to take some photos. But why does 'Hôki Fuji' look nothing like Mount Fuji?! The angle from which Daisen looks most like Fuji is actually from the west, roughly from the direction of Yonago (米子) or Matsue (松江). From our direction, we could see the ridge running for about 1 km along the summit, as well as the areas where the mountain has collapsed. The highest peak of Daisen is Kengamine (剣ヶ峰) at 1,729 m, but because the ridge has collapsed and the route is dangerous and rough, the highest point on the hiking route is Misen (弥山),
the second-highest peak at 1,709 m. |
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We could already see snow covering the upper half of Daisen from a distance. As we continued driving up the mountain road, the snow piled up thicker and thicker along both sides of the road, and it also became colder and colder inside the car. |
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We parked at the Nankôgawara Car Park. As we entered the car park, an elderly man working there came over and asked where we were going. When we said we were going to Daisenji temple, he gave us a puzzled look and then took the parking fee. (We later found out why he had looked so puzzled!) This car park charges a fee during winter, from mid-December to late March: JP¥1,000 per day if you arrive before 14:00, JP¥700 after 14:00, and JP¥500 after 17:00. |
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The outer approach to Daisenji and Ôgamiyama Jinja Okunomiya (the rear shrine) – Miyuki Sandô Main Street |
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As soon as we opened the car doors after parking, we could immediately feel the difference in temperature between the mountain and the area below! This was the first time during this trip that I actually felt cold. Standing on Daisenji Bridge and looking down at the River Sada (佐陀川), the entire Nankôgawara (南光河原) riverbed was covered in snow, with only the narrow stream running through the middle remaining free of snow! You could imagine how cold it was! At the same time, I noticed quite a few visitors wearing crampons, carrying hiking poles and other equipment for snowy mountain conditions, which made me feel a little uneasy too! |
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After crossing Daisenji Bridge, there is a shop belonging to Montbell (モンベル), a well-known Japanese brand of hiking equipment. But we had no intention of buying equipment just for a few hours here, so we adopted a simple 'go as far as we can, and don't force ourselves if we can't go any further' strategy for our visit to Daisen. |
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Car park for visitors to Ôgamiyama Jinja Okunomiya |
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Entrance to the treasure museum of Daisenji – Reihôkaku, blocked by snow |
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The main approach to Daisenji (大山寺, a Buddhist temple) and Ôgamiyama Jinja Okunomiya (大神山神社奥宮, the rear shrine of Ôgamiyama Shrine, a Shinto shrine) is called Miyuki Sandô Main Street (御幸参道本通り). It is the main commercial street in front of the two religious sites. There are numerous inns on both sides, as well as some shops and restaurants. The road is paved with granite and looks like a pedestrian-only path, but vehicles do occasionally drive along it. This was also the reason for the puzzled look on the face of the old man at the car park earlier... |
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After walking through the section of Miyuki Sandô Main Street lined with inns, we came to the car park for visitors to Ôgamiyama Jinja Okunomiya. Visitors to Daisenji and Ôgamiyama Jinja Okunomiya can use it free of charge. At this time of year, there are hardly any people visiting the two religious sites, so there was no chance of the car park being full. Other than hikers, very few people would have any reason to use those paid car parks. Perhaps this was why the old man at the car park found us rather strange, and, with our poor Japanese, he probably did not want to spend too much time explaining it to us. |
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Not far from the shrine car park is Reihôkaku (霊宝閣), the treasure museum of Daisenji. It is open from April to November each year and houses a large collection of valuable treasures from Daisenji. The museum introduces the history of Daisenji since its foundation, and displays many Buddhist works of art, including an Iron Buddhist Altar (鉄製厨子) containing a Kannon image from the Hakuhô period (白鳳期, around AD 661-685), a bronze standing statue of Eleven-Headed Kannon, a temple bell from the Kamakura period, and a wooden seated statue of Fudô Myôô (不動明王, 'Acala' in Sanskrit). Admission is JP¥300 for adults, including the Daisenji worship donation. However, we visited outside its opening season this time. |
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Near the end of Miyuki Sandô Main Street, beside the Sanmon (main gate) of Daisenji, there are two particularly prominent stone monuments, the Gyûreihi (牛霊碑, memorial stone for the spirits of cattle) and the monument to Shinanobô Gensei (信濃坊源盛の碑). As mentioned when I talked about beef-bone noodle and Tottori beef, Tottori has traditionally been an area for raising cattle and horses. Farmers used to bring their cattle and horses to Daisenji to pray for their well-being. This is the unique 'cattle and horse faith' of Mount Daisen. The memorial stone for the spirits of cattle was erected to remember and bless the spirits of cattle that had been sacrificed for human use. It was donated by KONISHI Kyûbei (小西 久兵衛), a medicine merchant from Osaka, in 1922. |
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Gensei was the chief administrative monk of Daisenji, known by the honorific name Shinanobô. He was the younger brother of the warrior NAWA Nagatoshi (名和 長年) in Hôki Province (present-day western Tottori Prefecture). In 1333, his elder brother was ordered to assist Emperor Go-Daigo (後醍醐天皇) in restoring imperial rule and overthrowing the Kamakura shogunate. When Nagatoshi raised an army at Senjôzan (船上山), Gensei gathered a large number of sôhei (warrior monks) to join him. They succeeded in briefly restoring imperial rule, but in 1336 political power once again fell into the hands of the warrior class under the Muromachi shogunate. Gensei died in Yatsushiro (八代), Higo (present-day Kumamoto Prefecture), in 1357 at the age of 56. In recognition of his contribution to the restoration of imperial rule, a monument was erected in his honour after his death by
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Daisenji's Sanmon and stone lanterns in front of the gate |
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Stone lantern commemorating the Russo-Japanese War |
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At the end of Miyuki Sandô Main Street is a three-way junction. The steps straight ahead lead to Daisenji, while the stone-paved approach to Ôgamiyama Jinja Okunomiya is on the left. In a way, this is today's dividing point between Shinto and Buddhism. There are 27 steps in front of the Sanmon of Daisenji, with a stone lantern on either side. The one on the left (when viewed facing the gate) is the Stone Lantern to the Russo-Japanese War, while the one on the right is the Stone Lantern to the First Sino-Japanese War. As this is not a shrine dedicated to protecting the nation, they were most likely donated to pray for the spirits of those who died in these wars, rather than being intended as objects dedicated to fallen soldiers. |
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Both the First Sino-Japanese War (日清戦争 / 甲午戰爭) and the Russo-Japanese War (日露戦争) played crucial roles in Japan's modernisation. In the First Sino-Japanese War, an island country on the periphery defeated China, dismantling the Chinese-dominated tributary order that had shaped East Asia for thousands of years. The Russo-Japanese War was even more remarkable, directly defeating a Eurasian empire that had even proved too much for Napoleon, and establishing Japan's position among the world's great powers. Of course, what happened later, when Japan took a dangerous turn, went too far, launched World War II and became one of the Axis powers, is another story. |
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Snow in front of Sanmon, almost knee-deep |
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Daisenji chôzuya (purification fountain) |
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I have to admit that I really had no experience of travelling in Japan during winter. When I lived in Hong Kong, I would usually visit Japan in autumn. Now, because I have to fit my Japan trips around returning to Hong Kong for Lunar New Year, I have ended up travelling to Japan in winter instead. Daisen is one of the heaviest snowfall areas in western Japan, and I was genuinely shocked by the depth of the snow when I saw it in person! Manchester rarely gets snow in winter, and even when it does, it is usually no more than 10 cm. But the steps in front of Daisenji's Sanmon had already been covered in snow, with only a narrow path cleared through the middle. Looking carefully at the depth of the snow, it was already almost knee-deep! |
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Beside the first few steps in front of Sanmon is Daisenji's Chôzuya (手水舎, purification fountain). Unlike the usual stone water basin, this one is a rather unusual bronze lotus-shaped basin, weighing as much as 825 kg. The lotus symbolises purity and freedom from impurity, as well as the Pure Land of Buddhism. Casting the water basin in the shape of a fully opened lotus symbolises pure water flowing from the lotus, allowing visitors to cleanse their hands and purify their hearts before worshipping. |
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Niô statue at Daisenji's Sanmon – Agyô |
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Niô statue at Daisenji's Sanmon – Ungyô |
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Notice about the snow at the Sanmon |
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Daisenji's Sanmon (山門), also known as the Niômon (仁王門), is a two-storey gate in the irimoyazukuri style (入母屋造り), with a three-bay frontage and a single entrance, built by Ishihara Architecture. A plaque bearing the temple's mountain name, 'Kakubanzan' (角磐山), hangs on the gate. 'Three bays, one entrance' means that width of the front is divided into three sections, with middle section serving as the entrance. The two sections on either side contain statues of the Niô (Kongô Rikishi), Buddhist guardian deities who protect the temple. This is a common style for temple gates, and after passing through the Sanmon, you officially enter the temple grounds. |
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The Niô (仁王, Benevolent Kings) are divided into Agyô (阿形, 'Guhyapâda' in Sanskrit) and Ungyô (吽形, 'Nârâyana'), referring mainly to their mouth shapes: one has its mouth open and makes the sound 'a', while the other has its mouth closed and makes the sound 'un'. 'अ' (阿 / a) is the first letter of the Sanskrit alphabet, while 'हूँ' (吽 [un] / hûm) is the final letter, representing the idea that everything in the universe has a beginning and an end, and that life and death are also part of this cycle. At the same time, the open mouth represents intimidation and the driving away of evil, while the closed mouth represents calmness and protection. This open-and-closed-mouth pairing can be seen not only in Niô at temple gates, but also in many guardian animals found at entrances across East Asia, such as stone lions and komainu (狛犬). Even HSBC's lions Stephen and Stitt have one with its mouth open and the other with its mouth closed. |
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Daisenji is generally free to enter, but the temple recommends that visitors make a JP¥300 donation as a worship offering (which also includes admission to Reihôkaku). However, there were no staff anywhere at Daisenji on the day we visited, nor was there a collection box specifically provided for the offering. A notice had been posted in front of the Sanmon stating that from December to March, some of the temple halls would be closed depending on weather and snow conditions, and that no staff would be stationed there. For pilgrims taking part in the Chûgoku Kannon Sacred Sites or Izumo Shinto-Buddhist Sacred Sites pilgrimages, alternative worship certificates were available at the main entrance. |
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Mountain-name monument: The special head temple, Kakubanzan Daisenji |
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'Genroku Stone Steps' within the temple grounds |
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Behind the Sanmon, beside the steps, is a monument bearing Daisenji's mountain name, 'the special head temple, Kakubanzan Daisenji' (別格本山 角磐山 大山寺). 'Kakubanzan' literally means 'mountain of the corner of a huge boulder'. According to the legendary story 'Daisenji Engi' (大山寺縁起), Tusita Heaven, the fourth level of heaven where Miroku Bosatsu (弥勒菩薩, 'Maitreya Bodhisattva' in Sanskrit) is said to reside, once had a huge boulder, one corner of which fell down to the human world. As it fell, this corner of the boulder split into three pieces, which became Kumanozan (熊野山) in Wakayama, Kinpusan (金峰山) in Nara, and Mount Daisen. This is why Daisenji was given the mountain name 'Kakubanzan'. |
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Daisenji is said to have been founded by HASEGAWA Toshikata (長谷川 俊方) in AD 718. According to 'Senjûshô' (撰集抄) and 'Daisenji Engi', Toshikata entered Mount Daisen while hunting a golden wolf. Just as he was about to shoot an arrow at the wolf, Kṣitigarbha Bodhisattva (地蔵菩薩, 'Jizô Bosatsu' or 'Jizô' in Japanese) appeared in the path of the arrow. Toshikata realised that killing living creatures was a sin, became a monk and took the religious name 'Kinren' (金蓮). He then built a small hermitage to enshrine Jizô Bosatsu, which is regarded as the origin of Daisenji. |
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Beside the first step of the stone staircases behind the Sanmon stands a stone pillar stating that the steps were built in Genroku 15 (1702), which is why they are called the 'Genroku Stone Steps' (元禄石段). The first section of the Genroku Stone Steps has 53 steps and leads from the Sanmon to the middle section of the temple grounds. Numerous statues of Jizô have been placed along both sides of the staircase, known as 'Tômyô Jizô' (灯明地蔵). Like the steps in front of the Sanmon, the Genroku Stone Steps were also covered in snow, with only the side closer to the hillside cleared. The cleared path was extremely narrow, just wide enough for one person to pass. |
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Jizô statues placed along the steps – Tômyô Jizô |
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In the past, the faith surrounding Daisen was a typical example of Shinto-Buddhist syncretism, centred on Jizô. The mountain's divine manifestation, Daichimyô Gongen (大智明権現), was regarded as an incarnation of Jizô. At that time, there was no distinction between Ôgamiyama Jinja Okunomiya and Daisenji. The entire religious area on the mountain was part of a huge Daisenji. We do not have precise figures for how large the old Daisenji was, but the designated national historic site 'Former Grounds of Daisenji' cover 43.5 hectares (roughly one-third the size of Hyde Park in London or one-sixth the size of Heaton Park in Manchester). Within the temple's territory were more than 160 subordinate shrines and monk's quarters. |
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Before the old Daisenji was abolished, its scale was described as 'one main temple, three subsidiary temples and forty-two monks' residences'. The main temple was Sairakuin (西楽院). The three subsidiary temples were Chûmon'in (中門院), which enshrined Dainichi Nyorai (大日如来, 'Vairocana' in Sanskrit) and Kannon (観音, 'Avalokitasvara') and is now the main temple area of Daisenji; Nankôin (南光院), which enshrined Buddha Shakyamuni (釈迦牟尼仏) and Yakushi Nyorai (薬師如来, 'Bhaiṣajyaguru'); and Seimyôin (西明院), which enshrined Amida Nyorai (阿弥陀如来, 'Amitâbha') and Monju Bosatsu (文殊菩薩, 'Manjushri'). The forty-two monks' residences were quarters where monks lived and carried out their daily activities. Today's Daisenji has only four halls and ten monks' residences, so the difference in scale is enormous! |
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Fox Guard statue in front of the hall (holding a sacred jewel in its mouth) |
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Fox Guard statue in front of the hall (holding a sutra scroll in its mouth) |
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After climbing the 53 steps, Shimoyama Kannon Hall (下山観音堂) is on the left. Here we can see another trace of Shinto-Buddhist syncretism. A pair of foxes stands in front of the hall. Don't assume that these are Inari's komakitsune (狛狐); they are actually connected with Shimoyama Shrine inside Ôgamiyama Jinja Okunomiya. WATANABE Terumasa (渡邊 照政), the son of a district governor of Bicchû Province, visited Daisenji every month to worship and became close to the monks. He later died while descending the mountain, and the monks built a grave for him. After some time, a white fox was seen lingering around the grave. It was believed to be Terumasa reincarnated, so a shrine was built at the place where he died on the way down the mountain, where he was enshrined and honoured as Shimoyama Daimyôjin (下山大明神). |
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Today's Shimoyama Shrine is located beside the main hall of Ôgamiyama Jinja Okunomiya and is one of the subsidiary shrines of the Okunomiya. It is said to have relocated in 1352 after Shimoyama Daimyôjin appeared and gave instructions. When the ground was levelled, a statue of Eleven-Headed Kannon was unearthed. It was regarded as the true form of Shimoyama Daimyôjin, and is also the main Kannon image enshrined in today's Shimoyama Kannon Hall. The statue has been designated a National Important Cultural Property and is now kept at Reihôkaku; the statue displayed inside the hall today is only a replica. |
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Goma Hall enshrining Fudô Myôô |
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Second section of the Genroku Stone Steps and Tômyô Cedar |
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As Daisen is an area of heavy snowfall, the roof of Shimoyama Kannon Hall collapsed under the weight of snow in 2012. Since then, the decorative ridge ornaments have been designed to be removable, so that they can be taken down during periods of heavy snow to reduce the load on the roof. On the day we visited, the ornaments had clearly already been removed. The roofing material was also changed from kokerabuki, which uses thin wooden shingles, to copper roofing, which provided a certain degree of protection against snow. |
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On the right side of the steps is the Goma Hall (護摩堂). Inside is Fudô Myôô, the foremost of the Five Wisdom Kings of Esoteric Buddhism. Wisdom Kings are manifestations of Dainichi Nyorai's wrathful aspect, also known as wrathful deities. Dainichi Nyorai normally teaches through compassion, but when it is necessary to subdue demons and cut through worldly desires, he appears as the stern-looking Fudô Myôô. 'Goma' is the fire ritual practised by Esoteric Buddhist schools such as Shingon and Tendai. Monks light a sacred fire in front of the Goma Hall and burn wooden sticks or pieces of paper on which prayers have been written, symbolising the burning away of worldly desires and the purification of body and mind. Worshippers mainly pray for safe travel and protection from disasters
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Climbing the second section of the Genroku Stone Steps, after another 47 steps we reached the Main Hall. Beside the Tômyô Jizô, there are also several tall cedar trees on both sides of the staircase called 'Tômyô Cedar' (灯明杉), which is also where the word 'Tômyô' comes from. 'Tômyô' literally means 'brighten light', according to legend, when ships sailing on the Sea of Japan encountered trouble in the past, bright lights would appear at the tops of these cedar trees, guiding the ships in the right direction and helping them avoid disaster. The Tômyô Jizô placed along these cedar trees also symbolically guide worshippers towards the temple. |
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Daisenji Main Hall (photo credit: Todd) |
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The Meiji Restoration was unquestionably positive in terms of politics and the development of the country, but it dealt a huge blow to Japan's traditional religious beliefs, particularly Buddhism. The separation of Shinto and Buddhism was undoubtedly driven by political considerations concerning the source of the Emperor's authority (see here for more details). Separating two religions that had already developed from different backgrounds might appear to be a very 'neutral' policy, so why did it lead to the 'devastating' movement to abolish Buddhism and destroy Buddhist temples? Daisenji happens to be a classic example of a temple affected by this movement. |
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Anti-Buddhist sentiment originated in China and later reached Japan through Neo-Confucianism of the Soong and Ming periods, where it was promoted by some Japanese thinkers, laying the foundations for opposition to Buddhism. The shogunate had long promoted Buddhism as a means of suppressing the status of the Emperor, which in turn caused anti-shogunate forces to develop hostility towards Buddhism. But the most direct factor was simply 'money'. Buddhism had flourished under the protection of the Imperial court (some Emperors were devout Buddhists and even became monks) and the shogunate, and had accumulated extensive temple estates and enormous revenues. Once the 'Order for the Separation of Shinto and Buddhism' removed that protective umbrella, temples became huge pieces of exposed, unprotected prey. |
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| Large numbers of temples were looted by local clans and powerful landowners. Their land was seized and divided up, some monks who resisted were killed, while surviving monks were forced either to become Shinto priests or to return to secular life. Although the destruction of Buddhist temples was not the original intention of the Meiji government, the government had so many matters to deal with during the Restoration that it chose to 'turn a blind eye', rather than intervene. Some temples that were highly respected by the public, such as Zôjôji (増上寺) and Sensôji (浅草寺) in Tokyo, and Higashi Honganji (東本願寺) and Nishi Honganji (西本願寺) in Kyoto, survived and were not abolished, but their landholdings and income were greatly reduced, and their overall scale became much smaller. |
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Notice warning of snow falling from the roof |
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The site of today's Daisenji Main Hall was originally Dainichi Hall of Chûmon'in, one of the subsidiary temples of the old Daisenji. The original Daisenji Main Hall was actually the present-day main hall of Ôgamiyama Jinja Okunomiya, which was then known as the Daichimyô Gongen Shrine (大智明権現社). When Shinto and Buddhism were separated, most of Daisenji's temple estates were transferred to Ôgamiyama Jinja Okunomiya. Since Daichimyô Gongen was regarded as an incarnation of Jizô, it too was incompatible with the new separation of Shinto and Buddhism. Everything associated with Daichimyô Gongen or Jizô therefore had to be removed from Ôgamiyama Jinja Okunomiya, including the principal Buddhist images, which were moved into the former Dainichi Hall. |
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In 1875, the separation of Shinto and Buddhism at Daisenji and Ôgamiyama Jinja Okunomiya was completed. Daisenji was officially abolished and its temple organisation was dissolved. A Buddhist temple that had stood on the mountain for a thousand years was forced to come to an end and disappear from public view. Fortunately, although Daisenji itself was abolished, the monks were still allowed to live and practise in the monks' quarters that had been spared. |
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As the political situation and the Emperor's position began to stabilise, the government gradually realised that allowing the country's two major traditional religions to remain in conflict would damage social harmony. At the same time, Western Christian missionary activity was becoming increasingly frequent. If Shinto and Buddhism did not work together again, this could seriously undermine the traditional religious foundations of Japan. The 'Orders for the Separation of Shinto and Buddhism' were therefore withdrawn. (Of course, the later policy of State Shinto paved the way for militarism; that was another piece of political manipulation.) In 1903, the monks who were still active on Daisen used Dainichi Hall, where the principal Jizô image had been relocated, as the new main hall. Daisenji's name and organisation were officially restored. |
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Main incense burner in front of Daisenji Main Hall |
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Statue of Pindola Bharadvaja |
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After more than twenty years, the clouds finally cleared and the moon appeared again. Unfortunately, just when things seemed to be looking up, disaster struck again. Only 25 years after the restoration of the temple, Daisenji was hit by a fire in 1928, which destroyed Dainichi Hall (the Main Hall). All ten volumes of 'Daisenji Engi Emaki' (大山寺縁起絵巻) were also destroyed in the fire. The Emaki (picture scrolls) had been designated a 'Former National Treasure' in 1918 (roughly equivalent to today's National Important Cultural Property), and depicted numerous historical events from Daisenji's history. Copies are now held by the Tokyo National Museum and the Historiographical Institute of the University of Tokyo, and digital restoration work has been carried out in recent years. |
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Today's Daisenji Main Hall was rebuilt in 1951 by master carpenter KURIBAYASHI Sadamatsu (栗林 禎松). A full 23 years passed between the fire and its reconstruction, coinciding with Japan's turbulent period of preparing for war, wartime and defeat. The rebuilding project was repeatedly delayed until Japan entered its post-war economic recovery in 1950. Because of fire-safety concerns, the Tottori Prefectural Government at the time recommended using a reinforced-concrete structure. Rather than simply reproducing the original Dainichi Hall, it was redesigned in the classic Japanese Buddhist hall style known as wayô (和様), based on examples from medieval Japan (roughly the 12th to 16th centuries). |
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Like other Buddhist halls, there is a large incense burner in front of the hall, together with a statue of Pindola Bharadvaja (賓頭盧) and an ema rack. Pindola was one of the sixteen disciples of Buddha Shakyamuni who attained enlightenment, known as the Sixteen Archats. Local people believe that when they suffer from pain or illness in a particular part of the body, touching the same part on the statue of Pindola will cure it. |
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Ema rack in front of the hall |
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Daisenji Bell Tower (Good Fortune Bell) |
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The bell tower stands beside the Main Hall. The old bell tower was destroyed in the same fire as the Main Hall, but it was rebuilt a year earlier, in 1950. The bell tower is one bay wide and one bay deep (about 6 feet or 1.8 metres), with a single-storey kirizumazukuri roof (a gabled roof with just two sloping sides) covered with copper sheets. The bell tower stands on a raised platform, with the pillars leaning slightly inwards and secured by horizontal beams at the waist, upper section and top. Like the new Main Hall, it follows a medieval style, but leans towards karayô (唐様), an architectural style introduced from China during the Tang period. Both the bell tower and Main Hall were designated Registered Tangible Cultural Properties of Japan in 2017. |
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The bronze temple bell in the bell tower is known as the 'Kaiunnokane' (開運鐘, Good Fortune Bell), with images of heavenly maidens and reliefs of dragons carved into its surface. I noticed that some online sources describe the 'Kaiunnokane' as having been made during the Kamakura period. In fact, the bell currently in use has an inscription in Japanese stating that it was 'cast in June 1975'. It is clearly being confused with the 'Kamakura-period Temple Bell', which is currently preserved at Reihôkaku and is designated a Prefectural Important Cultural Property. |
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Most Buddhist temples do not allow visitors to toll the temple bell except on specially designated occasions, but Daisenji is slightly different. In fact, whether you are allowed to toll the bell seems to depend on whom you ask: some say yes, while others say no. Neither is necessarily wrong. The key is to look at what is written underneath the words '開運鐘' on the bell tower. On the day we visited, it said '乱打及夜間の打鐘禁じます' (No tolling the bell recklessly, and no ringing at night). In other words, visitors may toll the bell after making a wish, following the manner of 'one person, one toll'. If the notice says '禁止' (prohibited), however, then you are not allowed to toll it. |
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Jizô for praying for children who died shortly after birth or were lost through miscarriage, with the pedestal of the former standing Waki Jizô statue behind it |
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The 2012 Google Map Street View provides the clearest view of the standing Waki Jizô |
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The standing Waki Jizô can still be seen in the 2015 Google Maps Street View |
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The torso of the Waki Jizô can be seen lying beside the pond in the 2017 Google Maps Street View |
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According to official information from the Daisen Tourism Organisation (大山観光局), beside the bell tower there should be a standing Waki Jizô (脇地蔵) holding a sacred jewel. However, we could not see any standing Jizô statue on site, only a seated one. Looking through historical Google Maps Street View images, the 2012 version provides the clearest view of the standing Waki Jizô. It can still be seen in the 2015 version, although less clearly. By 2017, however, the Waki Jizô was no longer standing on its pedestal; instead, its torso can be seen lying beside the pond. Since there was already a thick layer of snow when we visited, I have no idea whether the fallen Waki Jizô was still lying somewhere beneath the snow. |
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As for the seated statue that now stands in front of the former Waki Jizô, the official sources do not explain what it is. Personally, I suspect that it is not a Jizô statue of particular historical value. Some travel articles describe it as a 'Mizukake Jizô' (水かけ地蔵), used for praying for children who died shortly after birth or were lost through miscarriage. I agree with the part about praying for such children, behind the seated statue are numerous miniature Jizô statues, arranged in the typical manner associated with this kind of memorial worship. Praying for children who died shortly after birth or were lost through miscarriage became a common form of worship only after World War II. This also indirectly supports the idea that the seated statue was installed in modern times rather than being a historical artefact. |
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I am less convinced, however, about the 'Mizukake Jizô' part. Mizukake means pouring water over a buddhist statue as an alternative form of offering to burning incense. Yet there was no ladle or other implement for scooping water at the site, and the Jizô statue showed no obvious signs of having water poured over it, such as darkened areas, limescale or moss. Since the description of it as a 'Mizukake Jizô' comes only from private travel articles rather than official information, I will leave that point open. |
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All Sutras Monument, Lotus Sutra Monument, Takaraushi (cow statue), Livestock Memorial Monument |
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Heading back down the same way |
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Sign for the Sôhei Course (Photo credit: Todd) |
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Before leaving via the Genroku Stone Steps, we came across another landmark within the temple grounds: a bronze statue of a cow called Takaraushi (宝牛), donated by Fukudenkai (福田海), a religious organisation from Okayama. It was cast using the nose rings of cattle. The nose rings were regarded as the cattle's only remaining relics, and were made into a bronze cow as a memorial to their spirits. Takaraushi is also known as a 'Nadeushi' (撫牛, stroking cow). It is said that if you make a silent wish and then stroke Takaraushi, your wish will come true. |
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Beside Takaraushi is a Livestock Memorial Monument, similar to the Gyûreihi down the staircase, commemorating the spirits of livestock. It is said that the cattle-and-horse faith of Daisen originated from the late Heian to early Kamakura period, when the eminent Daisenji monk Kikô (基好) distributed talismans to protect cattle and horses and keep them safe. In those days, cattle and horses were essential for agriculture and transport, so their safety and health were extremely important. |
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Initially, people brought their cattle and horses up the mountain simply to pray for their well-being. As large numbers of animals began gathering there, people also took the opportunity to trade them. With little management at first, the area became covered with cattle and horse manure and urine. The temple eventually stepped in to organise the trade, leading to the development of the Daisen Gyûbaichi (大山牛馬市), one of Japan's thee major livestock markets. |
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Coming back down was actually harder than going up. The steps were wet and slippery, and with such a narrow space to work with, getting a firm footing on the way down was not easy. Although I knew that clearing even a single path through all this snow was already a considerable effort for the staff, I still thought that ... the cleared path was about 1 metre away from the handrail. If they could clear the snow right alongside the handrail, it might be easier to reach it and would probably be safer. To be honest, I strained the muscles around my shoulders and upper back a few times by bending down to grab the handrail. After reaching the bottom of the steps, I only felt a dull ache, so it did not seem too bad at first. But later on, it became surprisingly painful... |
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Snow-covered woodland along the Sôhei Course (Photo credit: Todd) |
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The Sôhei Course completely covered in snow (Photo credit: Todd) |
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After descending the Genroku Stone Steps, my shoulders and back were aching so much that I sat down to rest for a while. Not far from the Daisenji Sanmon is a closed tea house called Tenguchaya (天狗茶屋), which is now closed. There was a chair outside, so I temporarily borrowed it for a rest. Todd, meanwhile, continued wandering around and wandered onto a small path beside the Gyûreihi. It turned out to be part of the Sôhei Course (僧兵コース), although the mountain path was basically buried under snow. He took a few photos of the snowy landscape before coming back. This was the first time Todd had seen a landscape with snow covering an entire mountain. I had experienced something similar once in Korea. |
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| The Sôhei Course is part of the Chûgoku Nature Trail, a circular network of rural hiking trails stretching across all five prefectures of the Chûgoku region: Okayama, Hiroshima, Yamaguchi, Shimane and Tottori. The Ministry of the Environment calls this particular section the 'Trail of Historic Site Exploration'. The entire 'Sôhei Course' circles the former grounds of Daisenji. Besides the area around Daisenji Main Hall and Ôgamiyama Jinja Okunomiya, it also includes Daisenji Amida Hall and Gôenzan (豪円山), neither of which we visited this time. Gôenzan is now mainly used as a ski resort. |
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A 'sôhei', simply put, was a warrior monk equipped with weapons. At the height of its power during the Kamakura period, historical Daisenji is said to have had as many as 3,000 warrior monks to defend the temple. Daisenji's warrior monks were a formidable force. In addition to taking part in the Battle of Senjôzan, they became a target of courtship by two of the major powers in the Chûgoku region, the clans Amago (尼子) and Môri (毛利), during the Muromachi and Sengoku periods. It was not until TOYOTOMI Hideyoshi (豊臣 秀吉) introduced the 'Sword Hunt Edict' (刀狩令), prohibiting ordinary people from privately possessing weapons, that Daisenji's armed forces were finally disbanded. |
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The First Torii and Shrine Name Stone Plaque of Ôgamiyama Jinja Okunomiya |
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The Remote Worship Altar for Ôgamiyama Jinja Okunomiya and Shimoyama Shrine |
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Snow has started to build up on the path ahead |
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Turning back – although the path we had taken to get there wasn't exactly easy either |
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Facing the Sanmon of Daisenji, the First Torii (一の鳥居) and the Stone-Paved Approach (石畳の参道) to the Ôgamiyama Jinja Okunomiya are on the left. The First Torii is carved from a single enormous block of rock rather than assembled from several pieces, so there are no visible joints. The Stone-Paved Approach, known as the 'Miyuki Sandô', is also the origin of the name 'Miyuki Sandô Main Street'. It originally served as the approach to Sairakuin, the main temple of the former Daisenji complex. Following the separation of Shinto and Buddhism and the abolition of Daisenji, it became the approach to the Ôgamiyama Jinja Okunomiya. At around 700 metres long, it is the longest approach in Japan paved with naturally shaped stones. |
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After passing through the torii, there is a remote worship site for the Okunomiya and Shimoyama Shrine on the left. This makes it clear that the main hall is still some distance away, allowing worshippers with limited mobility to pay their respects here instead. On the right are numerous Jizô statues (I didn't take any photos), all of which were originally placed within what is now the grounds of the Okunomiya during the days of the old Daisenji. The most prominent is the 'Sasaki Takatsuna Life-sized Jizô' (佐々木高綱等身地蔵). Takatsuna was a warrior in the early Kamakura period who was ordered to serve as a military governor in the San'in region. He fell ill on the way there and prayed to Daichimyô Gongen, offering a life-sized Jizô statue modelled after himself. He subsequently recovered from his illness. |
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After walking for roughly 100 metres, we noticed that the snow on the approach was getting increasingly deep, so it didn't seem sensible to push any further. Looking at Google Maps later, I discovered that there is actually a small path behind the Daisenji Main Hall that joins the Stone-Paved Approach around the 200-metre mark. Although the approach itself has no steps, it gradually climbs via a winding slope to roughly the same elevation as 127 steps! |
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Returning to Miyuki Sandô Main Street |
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Following the separation of Shinto and Buddhism, everything associated with Jizô had to be removed from the Okunomiya. So what happened to the former Main Hall of Daisenji – now the Main Hall of the Ôgamiyama Jinja Okunomiya – once Daichimyô Gongen was no longer there? Before Jizô worship became the dominant form of faith on Daisen, the mountain was known as 'Ôgamiyama' (大神山), and according to the 'Izumokoku Fudoki' (出雲国風土記), it was said to be the dwelling place of Ôkuninushi-no-Mikoto (大国主命). Following the separation of Shinto and Buddhism, the Shinto side was therefore merged with Ôgamiyama Jinja in present-day Yonago at the foot of the mountain. The shrine at the foot became the main shrine, while the one on the mountain became the Okunomiya (rear shrine), with both sharing Ôkuninushi-no-Mikoto as their principal deity. |
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Walking back along Miyuki Sandô Main Street, just before reaching Daisen Sandô Market (大山参道市場), we came a2cross several more Jizô statues on the right. Seeing a single Jizô statue around Daisen is nothing unusual, but when several are gathered together, there is usually a story behind them! The most prominent is the Kôkano Ôjizô (弘化の大地蔵, the Great Jizô of Kôka) in the centre. It is one of the three surviving standing Jizô statues within the temple grounds, standing 1.65 metres tall, or 2.4 metres including its boat-shaped halo. The halo is inscribed with the statue completion date in Japanese, indicating that the statue was erected in 1848, during the Kôka era. |
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The Jizô statue at the far end has an inscription on its pedestal reading '本社まで六丁' (six chô to the main hall, one chô is approximately 109 metres). Such distance-marking Jizô statues are known as 'Icchô Jizô' (一町地蔵), with one traditionally placed every chô along the route. They were donated by devout worshippers both as a blessing for travellers and to help visitors keep track of how far they had travelled. |
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Inn lining both sides of Miyuki Sandô Main Street |
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Icchô Jizô in front of the Kôkano Ôjizô |
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Before leaving Daisen, we stopped by Daisen Sandô Market for a look around. Despite being called a 'market', it is actually more like a 'mountain station' (山の駅), similar to a roadside station (道の駅), with a souvenir shop and a café – Bakery & Café Sandô. The market opened in May 2018 after an abandoned accommodation facility was demolished and redeveloped. It is operated by the outdoor equipment brand Montbell, under the business name 'Montbell FRIEND MARKET'. |
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As far as the souvenir shop is concerned, I would say it is much like any ordinary roadside station. Most Daisen-themed products can also be found at roadside stations elsewhere. For tour groups, it may be quite convenient to pick up souvenirs after visiting Daisenji and Ôgamiyama Jinja Okunomiya, since organised tours may not necessarily stop at a roadside station. For independent travellers, however, a roadside station or another souvenir shop down the mountain is generally more convenient. |
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We arrived at the market around 16:00, probably just as most visitors were finishing their visit. Quite a few people were browsing the shop or taking a break and having something to eat in the café. You need to find a seat first and then place your order. The café emphasises that its bread is made with wheat grown at the foot of Mount Daisen, while the milk is, naturally, White Rose Milk from Daisen Makiba (dairy farm). The bread sounded tempting, but having just had a burger for lunch – which was bread too! – I gave it a miss. Instead, I ordered a slice of homemade cheesecake and a cup of hot milk, for a total of JP¥1,000, which I thought was quite reasonable. |
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Cheesecake and hot Daisen White Rose Milk |
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The snow-covered River Sada behind Nankôgawara Car Park |
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After taking a short break in the market café, it had become considerably darker, and it had also started raining heavily. My shoulder and back were not getting any better; the soreness and numbness were gradually turning into actual pain. After leaving Daisen Sandô Market, Todd said he wanted to have a look around the Montbell store, so I headed back to the car on my own and quickly took some painkillers. Once Todd returned, we set off. |
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There was something I hadn't noticed on the way up. Mountain roads are generally winding, with lots of bends designed to reduce the gradient. Perhaps Daisen simply isn't particularly steep, because many of the roads were surprisingly straight! On the way down, even with the car kept in B mode (engine braking) and without touching the accelerator, the speed increased very quickly. |
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Even if this sounds obvious, I should still remind everyone: when driving downhill, use a lower gear (or B/S mode) rather than keeping your foot on the brake for a prolonged period. In recent years, there seem to have been quite a few accidents involving foreign visitors driving in Japan. Drive carefully – for your own safety, and for your own nation's reputation too! |
Click here for English Version 正一非常喜歡自駕遊。要合法在外國駕駛，首先需要「國際駕駛許可證...