| Type: | Shinto |
| Cult Centre: | Hiyoshi Taisha Matsunoo Taisha |
| Father: | Toshigami |
Oyamakui no Kami (Japanese: 大山咋神) is a Japanese god highly significant in Sannō Ichijitsu Shintō, and worshipped in the Hiyoshi Taisha network of shrines[1] and the Matsunoo Taisha network.[2] [3] They are also known as Sanno Gongen (山王権現) in a Buddhist context.[4] They are the son of Toshigami[5] and grandson of Susanoo.[6] Oyamakui no Kami is considered to be androgynous and possibly hermaphroditic.[7] They are the kami of mountains and good health.[8]
Due to their prominence in at Hiyoshi Taisha the Chinjusha of Enryaku-ji, the head temple of Tendai[9] and the shrine itself leading Sannō Ichijitsu Shintō, they have a very prominent role in the sect, often in the consolidated divinity of Sanno Gongen.[10]
The Kojiki says they live on Mount Hiei.[11] He is also worshipped at Hie Shrine.[12]
There is debate about the origin of the kami with some saying they originated in Matsunoo Taisha and others saying they originated in Hiyoshi Taisha.
The first mention of the kami Oyamakui is recorded in Kojiki, written in the 8th century AD, which states that this god resides at Mount Hiei, which is located immediately to the west of Hiyoshi Taisha. This kami was relocated from the summit of the mountain to their present location in the seventh year of the reign of the semi-legendary Emperor Sujin, or 90 BC per the traditional calendar. In 668 AD, Emperor Tenji decided to relocate the capital to Ōmi Province and built the Ōtsu Palace. At this time, the kami of Ōmiwa Shrine in Yamato Province (who served as protector of the imperial dynasty) was relocated as well, and was installed in the Nishi Hongū, whereas the original sanctuary came to be called the Higashi Hongū. In 788 AD, Saichō erected the Tendai Buddhist temple complex of Enryaku-ji on Mount Hiei. After the transfer of the capital to Heian-kyō, Enryaku-ji and by extension, Hiyoshi Taisha came to be guardians of the spiritually vulnerable northeast quadrant from the capital. As Enryaku-ji became ever more powerful, and the Buddhist faith gradually amalgamated with Shinto under the Shinbutsu-shūgō policy, Hiyoshi Taisha was subsumed into Enryaku-ji. As missionaries from Enryaku-ji built Buddhist temples all across Japan, they also spread the faith in the "" and the Hie kami.
The shrine became the object of Imperial patronage during the early Heian period.[13] In 965, Emperor Murakami ordered that Imperial messengers were sent to report important events to the guardian kami of Japan,[14] and Hie Taisha was added to this listing by Emperor Go-Suzaku in 1039. This unique number of Imperial-designated shrines has not been altered since that time.
Tenkai wrote extensively about Sanno Gongen. He says Sanno Gongen is very important. According to Tenkai, all kami come from Sanno Gongen. Kami are like parts of Sanno Gongen. Tenkai uses many quotes to explain this. One quote is from the Kenmitsu naishdgi. It says Sanno Gongen is a key deity. Another quote is from the Nimon sosokushu. It says Sanno Gongen represents all dharmas. A different source mentions Jūzenji. It says Jūzenji is part of heaven and earth. Jūzenji exists with all beings. The Masafusa-ki is another text. Oe Masafusa wrote it. He lived from 1041 to 1111. This text also talks about Sanno Gongen. It says Sanno Gongen is the source of all Japanese kami.
Toyotomi Hideyoshi had a deep faith in the, as his childhood name was "Hiyoshi Maru" and his nickname was "monkey", an animal which was considered to be the spiritual messenger of the Hie kami. The Nishi Hongū was reconstructed in 1586 and the Higashi Hongū in 1595. Tokugawa Ieyasu also had faith in the and the shrine was supported by the Tokugawa shogunate.[15]
Sanno Gongen (山王権現) is the Buddhist name of this deity.
Jūzenji was worshipped as one of the seven key emanations of Sanno Gongen.[16] He was at times seen as being the core god which all things emanated from.