While researching ancient Japanese manuscripts for historical illustrations, I stumbled upon a remarkable image in a text called Ganzan Daishi Hyakusen Wage (元三大師百籤和解). Within its pages, in a section addressing “Petitions to King Enma,” I found a striking Japanese oni illustration that immediately captured my attention.
Initially, I assumed it depicted some malevolent yōkai or demon, but further investigation revealed something quite unexpected—this fearsome figure was actually a protective entity known as Tsuno Daishi (角大師), an alternative manifestation of the revered Buddhist monk Ganzan Daishi.
Who Was Ganzan Daishi Ryōgen?
To understand these powerful Japanese oni illustrations, we must first know their origin. Ganzan Daishi Ryōgen (912–985 CE) was a prominent Heian-period Tendai Buddhist monk, revered as the restorer of Enryakuji Temple on Mount Hiei. His posthumous name “Ganzan Daishi” derives from his death on the third day of the first month (gan-san). Although the imperial court bestowed upon him the title Jie Daishi, he is more commonly known among the populace as Ganzan Daishi.
Ryōgen was believed to possess extraordinary spiritual powers, often described as an incarnation of either Nyoirin Kannon (the Wish-Fulfilling Avalokitesvara) or Fudō Myōō (Acala, the Immovable Wisdom King). Countless legends describe his miraculous deeds, especially his ability to ward off disease and misfortune. His former residence at the Yokawa area of Mount Hiei became Ganzan Daishi-dō, a temple that continues to attract devotees seeking his protection.
The Birth of Tsuno Daishi: When a Holy Man Became a Demon
The most compelling of the Japanese oni illustrations associated with Ganzan Daishi is undoubtedly Tsuno Daishi (“Horn Master”). According to legend, during a devastating epidemic in Kyoto in 860 CE, Ryōgen sought to save the suffering populace. In a profound act of spiritual meditation, he sat before a mirror in deep concentration. As he meditated, his reflection gradually transformed into a skeletal oni figure with two protruding horns.
Recognizing the power of this fearsome image, Ryōgen had a disciple sketch his transformed appearance. He then proclaimed, “Wherever this image appears, evil spirits will fear to approach.” Talismans bearing this Japanese oni illustration were distributed to households throughout the capital, with instructions to post them at entrances. Remarkably, the epidemic soon subsided, with the ill recovering and no new cases appearing.
From that time forward, the Tsuno Daishi amulet became widely venerated as protection not only against disease but against all forms of calamity. Even today, Enryakuji Temple on Mount Hiei continues to distribute protective amulets featuring this powerful Japanese oni illustration. In rural areas, these talismans have traditionally been placed at entrances or attached to bamboo stakes and planted in rice paddies to ward off harmful insects and agricultural pests.
The Place of Tsuno Daishi in Japanese Protective Talisman Culture
Within Japanese religious culture, protective talismans (o-fuda) have long played a crucial role in everyday life. The Tsuno Daishi talismans stand apart from other protective amulets due to their striking visual impact and renowned efficacy.
What makes these Japanese oni illustrations particularly noteworthy is their fearsome appearance. While Buddhist iconography typically depicts deities with compassionate expressions, Tsuno Daishi manifests as a terrifying demon figure. This embodies the concept of gōma (降魔)—the principle of frightening away evil spirits and misfortune through an even more terrifying countenance.
In Buddhist art, such wrathful expressions (funnu-sō) are typically associated with Fudō Myōō and other Wisdom Kings. However, what distinguishes the Tsuno Daishi image is that it represents the transformed appearance of a historical monk rather than a primordial deity. This reflects the deep faith Heian-period commoners placed in the mystical powers of revered religious figures.
The Various Forms of Ganzan Daishi: Oni Daishi and Mamori Daishi
Beyond Tsuno Daishi, Japanese oni illustrations related to Ganzan Daishi include several other powerful manifestations. Two particularly significant forms are Oni Daishi (鬼大師) and Mametsu Daishi (魔滅大師), also known as Mame Daishi (豆大師).
Oni Daishi, like Tsuno Daishi, depicts Ryōgen in demonic form. Legend tells that Ryōgen was extraordinarily handsome, causing court ladies to flock around him whenever he visited the imperial palace. One spring day, while walking in the palace gardens, he encountered ladies enjoying cherry blossom viewing. To avoid their inappropriate attention, he transformed into a terrifying oni. This Japanese oni illustration shows him with a mouth split to his ears, eyes emitting piercing light, holding a ritual single-pronged vajra in his right hand while his left hand grips his knee. This fearsome Oni Daishi image also became revered as a powerful talisman against misfortune.
Mametsu Daishi (or Mame Daishi) presents a different type of Japanese oni illustration, featuring thirty-three small images of Ganzan Daishi. The name derives from “destroying demons” (ma-metsu). According to a legend from the Kan’ei era (1624–1644), a farmer from Kawachi Province (present-day Osaka) was visiting Mount Hiei when caught in a torrential downpour. Worried about his rice fields, he prayed fervently to Ganzan Daishi for protection.
Upon returning home, he discovered that while the village had suffered extensive damage, his fields remained miraculously untouched. Villagers reported seeing thirty-three child-like figures protecting his fields before dawn. When the farmer reported this to monks at Mount Hiei, they explained that Ryōgen, as an incarnation of Kannon (who manifests in thirty-three forms), had appeared as thirty-three children to save his crops. Subsequently, talismans depicting thirty-three small Daishi figures became popular for agricultural protection and general disaster prevention.
Ganzan Daishi and Japanese Fortune-Telling Culture
Ganzan Daishi Ryōgen is also recognized as the originator of omikuji, the fortune-telling paper strips commonly found at Japanese temples and shrines. The hundred poems or verses (gemon) that he reportedly received through prayer to Kannon Bodhisattva are considered the prototype of modern omikuji.
In the early Edo period, the high priest Tendai monk Tenkai reportedly discovered these hundred verses at Togakushi Shrine in Shinano Province (present-day Nagano) after receiving a dream message from Ganzan Daishi. These became known as Ganzan Daishi Hyakusen and gained popularity for providing accurate guidance through numbered verses.
The Ganzan Daishi Hyakusen Wage text, where I discovered the striking Japanese oni illustration, is a commentary on these fortune-telling strips. It provides detailed explanations of the five-character, four-line Chinese poems symbolizing the fortune for each of the hundred possible draws, offering not just linguistic analysis but also plain interpretations of the predicted fortunes. Previous owners had even added notes in red ink in the margins summarizing key points for easier reference.
Most omikuji found at contemporary religious sites throughout Japan trace their origins to Ganzan Daishi’s divination system. During the Edo period, this form of divination spread beyond Tendai Buddhism and became associated with various objects of worship—Kannon, Hachiman, the Seven Lucky Gods, and particularly Tentō (天道), the heavenly way or sun deity, reflecting its connections to samurai divination practices.
Ganzan Daishi Faith in Contemporary Japan
Even after more than a millennium, devotion to Ganzan Daishi Ryōgen continues to thrive. Ganzan Daishi-dō at Mount Hiei Enryakuji still attracts numerous visitors, and various Japanese oni illustrations associated with him are distributed as protective talismans.
In modern society, threats beyond human control—epidemics, natural disasters, and various calamities—continue to exist. Faith in powerful spiritual guardians like those depicted in these Japanese oni illustrations remains deeply embedded in the Japanese psyche.
Recent years have seen renewed interest in traditional cultural practices and spirituality. These historical Japanese oni illustrations are increasingly valued not merely as superstitious artifacts but as precious cultural heritage reflecting Japanese spiritual traditions and aesthetic sensibilities.
The fearsome Japanese oni illustrations of Tsuno Daishi, initially shocking in appearance, reveal themselves as profoundly benevolent protectors. They exemplify the distinctly Japanese philosophy of “using demons to control demons” (oni wo motte oni wo sei su)—employing frightening appearances to conceal deep compassion and protective intent.
The legends of Ganzan Daishi Ryōgen and his demonic manifestations as depicted in these Japanese oni illustrations have profoundly influenced Japanese spirituality and faith from the Heian period to the present day. The image of Tsuno Daishi found in Ganzan Daishi Hyakusen Wage represents not just an illustration but a living symbol of faith that has provided solace and protection to the Japanese people for over a thousand years.
My chance discovery of this single powerful image in an ancient text has opened a window into the rich cultural heritage and profound spirituality underlying these remarkable Japanese oni illustrations—a tradition that continues to captivate and inspire to this day.
Explore more articles about Japanese Culture! Thank you! 🙂
