Your Gateway to the Dewa Sanzan

Owing to its long history and rich religious background, there are many stories about the opening of the Dewa Sanzan for ascetic practice. From the earliest records, one person in particular named Nojo comes up. The following story where Nojo appears is found in The Chronicles of Mt. Haguro.
The third son of Emperor Sushun, Mifuri-no-Otodo, arrived in the area of the Dewa Sanzan during his travels throughout Japan. However, the mountains were extremely vast, and just as Mifuri-no-Otodo was wondering exactly how he could cut through and enter them, a giant three-legged crow appeared. The three-legged crow guided Mifuri-no-Otodo to Kannon Bodhisattva, leading the prince to designate the area as a place for ascetic practice. Mifuri-no-Otodo began ascetic practice here, and as word of his miraculous abilities reached the imperial court, he received the name Nojo, one who is greatly able (no) to ease pain (jo).
Over time legends pertaining to Nojo’s founding of the Dewa Sanzan for ascetic practice changed, and in the 18th century documents describing Prince Hachiko as the founder appeared. According to the imperial family’s genealogy Emperor Sushun’s only son was Prince Hachiko, and it is believed that attempts to build a strong connection with the imperial family were made by implying that Emperor Sushun’s third son, Nojo, was in fact Prince Hachiko. Then, when Mt. Haguro became a Shinto entity with the Meiji government separation of Shintoism and Buddhism in 1868, the founder of ascetic training on the Dewa Sanzan was formally recognized as Prince Hachiko.
Mt. Yudono, which belongs to the Shingon sect of Buddhism, is said to have been founded by Japan’s most famous monk, Kukai (Kobo Daishi).
photo credit: ©︎Haguro Tourist Association

Yamabushi-run Shukubo pilgrim lodges run the length of the pilgrim lodge village of Toge on Mt. Haguro, with some accepting members of the general public. A yamabushi is someone with experience of ascetic training in the mountains, and the yamabushi of Toge take part in strict training on the Dewa Sanzan peaks.
In the Edo period (1603-1868) more than 300 shukubo existed in Toge making it the most prosperous of the Happo Nanakuchi, the seven historical trailheads into the Dewa Sanzan. However, the Shinto-centred government of the Meiji Period (1868-1912) prohibited both the fusion of Shinto and Buddhism, and the activities of yamabushi. As a result, in other areas of Japan, many of the shukubo run by yamabushi were lost. Toge was a different story as some shukubo yamabushi converted to Shintoism to stave off further destruction. The shukubo of this village are therefore a rare and invaluable asset that leaves behind a trace of a Japan long gone in the modern world.
In a system named Ko, each shukubo is designated a region throughout Japan called a Kasumi or Dannaba from where they take in groups of worshipers. Many worshippers dressed in white garb can be seen in Toge, and the yamabushi still visit their Kasumi and Dannaba annually to listen to the troubles of the worshipers, and pray diligently everyday for them. Shukubo are not simply ryokan traditional Japanese inns, they are a living, breathing slice of history that is alive and well here in Toge.

The line of cedar trees and stone stairway of Mt. Haguro that harks back to a time long gone was established in the early 17th century by then chief priest of Mt. Haguro, Tenyu Betto, an instigator of major change on the Dewa Sanzan. The cedar trees were designated a Special National Natural Monument in 1955, and in 2009 were awarded three stars on the Michelin Green Guide Japan, meaning they are an absolute must-see.
Located near the National Treasure Five Story Pagoda, Jijisugi, the grandfather cedar, is believed to be over 1000 years old. The cedar has a 10.5m circumference at the base, and 8.25m circumference in the trunk, and simply radiates history. It is possible to take a bus to the summit of Mt. Haguro, but for those able, it is well worth taking in the long history of Mt. Haguro by climbing through the cedar forest.

Starting with the staple of the meal, sesame tofu (ground sesame made into a paste then hardened to resemble tofu), Dewa Sanzan Shojin Ryori (ascetic cuisine) consists of a plethora of primarily vegetarian dishes using locally-sourced ingredients such as seasonal wild plants, and edamame beans. Shojin Ryori does not traditionally include fish, however on the Shinto-run Dewa Sanzan, fish that has been devoted to the Kami is sometimes included as part of the meals.
Many different methods of preserving ingredients used in Dewa Sanzan Shojin Ryori developed for the winter when the region is inundated with snow. Methods of returning preserved foods to an edible form, such as removing salt from salted ingredients or returning dried ingredients in water, take a lot of time and effort. When eating, we should show our appreciation for all the hard work that goes into preparing these exquisite dishes.
Dewa Sanzan Shojin Ryori can be enjoyed at the shukubo pilgrim lodges, Ryokan traditional Japanese inns, and the shrine lodging Saikan near the summit of Mt. Haguro. Eating Dewa Sanzan Shojin Ryori at the shukubo pilgrim lodges is believed to purify body and mind, a core part of visits to the mountains and during ascetic training.
Home to Mt. Haguro, Tsuruoka City is blessed with a vibrant food culture full of plentiful gifts from the surrounding ocean and mountains. This food culture was officially recognized by UNESCO when Tsuruoka City was designated as Japan’s first Creative City of Gastronomy in 2014. Dewa Sanzan Shojin Ryori was a major component for this recognition.

Follow the path as you head through Mt. Haguro’s Zuishinmon gates and you will come across an unadorned five story pagoda amongst the cedar trees. This five story pagoda is said to have been built by famous samurai Taira-no-Masakado, and was recognised as a National Treasure in 1966.
At the current time the five story pagoda is a subordinate shrine of Dewa Sanzan Shrine that houses the Kami (deity) Okuninushi-no-Mikoto. However, the pagoda housed Haguro Sansho Gongen, the three Gongen (avatars) of Haguro until the end of the Edo period (1603-1868). A Gongen is the form of a Kami that a Buddha or Bodhisattva temporarily takes in Japan to provide salvation for the people, and is a symbol of Shinbutsu Konko, the fusion of Shintoism and Buddhism, one of Japan’s traditional shrine titles.
A Gongen is the traditional title given to a Buddha or Bodhisattva that has temporarily taken the form of a Shinto Kami in order to provide salvation for the people. This is a symbol of Shinbutsu Konko, the fusion of Shintoism and Buddhism.
Shintoism and Buddhism were separated by the Meiji government in 1868, and at that time many temples on the mountains were destroyed, but the five story pagoda miraculously survived intact. In addition, the three Haguro Gongen statues were moved to Kogendo Temple where they have been lovingly cared for to this day.
This Buddhist structure standing in Shinto shrine grounds shows us a slice of Japan since before the reforms of the Meiji era.

Even to this day the yamabushi of Haguro partake in ascetic training at set times throughout the year in undisclosed locations on the mountains. In the past, these trainings were called Shiki-no-Mine, literally the four season peak rituals, as there was one for each season. Most of the rituals changed once the Meiji Government ordinance ordering the split of Shintoism and Buddhism banned yamabushi practice, however these days there are many types of yamabushi training run by the shrines, temples, and shukubo pilgrim lodges in Toge. There are even so-called training experiences that regular tourists are able to take part in.
Amongst the yamabushi trainings and experiences the general public are able to take part in, two especially important rituals are the Akinomine Autumn Peak Rituals. Kotakuji Temple’s Akinomine Autumn’s Peak Ritual maintains the form, lessons, and doctrinal heritage since before the Meiji period when Shintoism and Buddhism were worshipped collectively. However, Dewa Sanzan Shrine’s Akinomine Autumn’s Peak Ritual is Shinto in nature, the only of its kind in Japan.
The details of Shugendo Yamabushi training is not something shared in the written word and it is believed the truly important aspects of the training can only be learned through lived experience. Unfortunately, there are many errors in what is found on the internet and in books, so take any information with a grain of salt. Those interested in taking part in yamabushi training can inquire at Shozen’in Koganedo Temple, Dewa Sanzan Shrine, or the shukubo of Mt. Haguro.

There are many local festivals in Toge that incorporate the Dewa Sanzan faith. In particular, the Shoreisai festival that was recognised as a national intangible folk cultural property in 2014 is one of the most adored by locals.
The Shoreisai festival originated alongside the Fuyu-no-mine Winter’s Peak Ritual, one of the four peak rituals undertaken by Haguro yamabushi. In the Winter’s Peak Ritual, two Yamabushi from the Toge region are chosen to become Matsuhijiri (a prominent position for yamabushi), priests who spend 100 days in training praying incessantly for a bumper crop and world peace. The two Matsuhijiri then compete against one another to see who gained the most spiritual power, Genriki, during the training. The Matsuhijiri show this by performing special shrine rituals such as the crow jump; jumping into the air and seeing who can jump more beautifully or higher, for example.
The climax of these shrine rituals is the Shoreisai festival that takes place annually from New Year’s Eve. During the Shoreisai festival, the younger generations of the region perform a ritual where they burn a giant effigy of a Tsutsugamushi mite over New Year’s Eve and into the early hours of New Year’s Day. Large sections of the straw rope used as the effigy can be seen over the entrances to the houses in Toge for those who have helped this part of the festival in some way. It is said that the young people of Toge are half an adult when they marry, but a full adult when they receive a piece of the rope for their house, showing just how important festivals are for the locals.

Said to have been established by Prince Hachiko, Dewa Sanzan Shrine enshrines the Kami of Mt. Haguro, Mt. Gassan, and Mt. Yudono(*1).
Mt. Gassan and Mt. Yudono are inaccessible during the winter due to heavy snow, however visitors can pay their respects to the three Kami at Sanjingosaiden at the top of Mt. Haguro year-round.
In the past women were banned from sacred grounds on mountains around Japan, however, on Mt. Haguro, women were allowed to enter sacred grounds with the exception of one area. In addition, since the Meiji period separation of Shinto and Buddhism in 1868, Dewa Sanzan Shrine took in the prayers of the townspeople and held rituals throughout the year in conjunction with the yamabushi of the shukubo at the base of Mt. Haguro.
The custom of donating bronze mirrors to Mitarashi’ike pond (also known as Kagami’ike, the mirror pond) at the top of Mt. Haguro is thought to date back to the Heian period (794-1185), a remnant of a custom of nature worship that existed since before the establishment of Shugendo. In addition, Dewa Sanzan archives show records of mountain training taking place since before the time of the founder of Shugendo, En no Gyoja. According to Dewa Sanzan Shrine, Haguroha Koshugendo (Haguro-style ancient Shugendo) which included Shinto elements, shows a clear distinction between Shugendo in other areas of Japan.*1 ... more information can be found in the History of Ascetic Practice on the Dewa Sanzan

Believed to be founded by Nojo(*1), Kotakuji Shozen’in Temple is the main temple of Haguro Shugen with its base in Mt. Haguro and training grounds on the Dewa Sanzan (more information about Nojo can be found in the History of Ascetic Practice on the Dewa Sanzan). Following the Meiji Government’s order to separate kami and buddha in 1868, most of the Buddhist temples on Mt. Haguro were thoroughly destroyed. Kotakuji Shozen’in Temple was able to survive this period of strife keeping intact the traditional belief in Kannon Bodhisattva and Shugendo rituals which continue until this day. Visitors can pay their respects to Dainichi Nyorai who has been revered fervently in the modern era.
Certified as a national important cultural property, since before the modern period, Koganedo (lit. small golden hall) was named as such in contrast to Daikondo (lit. large golden hall) located at the top of Mt. Haguro (the current Hagurosan Sanjingosaiden). The name comes from the 33 golden statues of Kannon Bodhisattva found inside the temple. The main deities of Mt. Haguro Jakkoji Temple, Mt. Haguro’s Five Story Pagoda, and the Kagami’ike Mirror Pond, were shifted to Koganedo after the separation of Shintoism and Buddhism, where they lie to this day for all to pay their respects.*1 ... more information about Nojo can be found in the History of Ascetic Practice on the Dewa Sanzan