Mt.Koya, Wakayama (1922)

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　This hall was built in 1334 on the order of Emperor Go-Daigo. A life-size image of the Emperor, Aizenmyō'ō, was consecrated within it, and the Fudan Aizen'ō-goma (unremitting rite of cedar-stick burning) and Chōjitsu Dangi ceremonies were held here. These ceremonies had begun before the Aizendō was completed, and were originally held in the Saitō pagoda. 　The Aizendō was destroyed by fire in 1521 and subsequently rebuilt. But the Daiedō which was destroyed in the same fire was rebuilt first, and the Chōjitsu Dangi came to be held there instead. 　The building plaque shows the current building was constructed in 1848.

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　This mountain pass is located at Otaki-guchi, one of the Seven Gates to Koyasan. The Nyonin-michi (women's route) that runs around Koyasan passes through it, as does a path on the Kumano pilgrimage route. The hall built here was used as overnight accommodation by female pilgrims. 　From this pass it was possible to pray at a distance to Danjō Garan, so it was a popular spot for women who were prohibited from entering Koyasan itself. 　Kii-no-kuni Meisho Zue (Places of Interest in Kii Province) contains pictures of women in long-sleeved kimono attended by male guides and porters.

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　This building is also known as Nishimidō and Mirokudō. The object consecrated here is a Juntei Kannon. It is said to have been built on the request of Emperor Kōkō. The Juntei Kannon was originally located in the dining quarters, but moved here in 973, and it is thought that the building was constructed around this time. 　The date is unclear, but at one point when the Saitō pagoda was destroyed, the sacred figures inside the pagoda were moved here to the Junteidō. They remained consecrated here until the Saitō was rebuilt. It is for this reason that the Junteidō is also known as the Nishimidō or west hall, a reference to Saitō or west tower. The Junteidō was used for the Junteikeka (ceremony of repentance and atonement to the Juntei Kannon) and Mirokudō Mikka Darani (ritual chanting in Mirokudō for three days). 　The current building dates from a reconstruction in 1883.

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　This bell is commonly known as Kōya Shirō. It is said to have been cast originally by Kōbō Daishi (Kūkai) during the Kōnin period, and that the tradition of bell-ringing at Koyasan began with this bell. 　There are records of bells being cast in the Ninpei (1151-1154) and Kenkyū (1190-1199) periods, so the bell tower is thought to have been destroyed by fire and rebuilt around these times. The bell was subsequently destroyed in a fire on February 12, 1521, and cast again in 1547. 　The bell tower was reduced to ashes again in a fire in 1810 and rebuilt in 1833, but the bell itself remained the one cast in 1547, which continues to be used today.

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　Said to have been constructed by Hōjō Tokimune In 1281. As suggested by its name, the temple was built to encourage scholarship, and its gatherings are called gakudō hōe (scholarly conferences). The gatherings are also sometimes known simply as gakue. They originate in gatherings first held by Minamoto no Yoritomo In the period from 1190-1199. 　Kangakuin was originally located in Kongō Sanmaiin Temple. The Kamakura Shogunate exercised a strong influence on Kongō Sanmaiin at the time. Kangakuin was relocated to its present site in 1318, on the wishes of Cloistered Emperor Go-Uda. 　The temple was burned down on February 18, 1521 in a fire that began in Saiindani. A temporary building was constructed promptly in August of the same year, and the gakudō hōe conference was held there. It was rebuilt subsequently, but the timing is unclear. The temple was also ravaged by fire in the Keichō period (1596-1615), and its sacred image was lost. 　Kaie of Fumon'in Temple then donated his own image of Dainichi Nyorai. From 1626 to 1628, the temple was rebuilt on an embankment. This was because the area was originally a swamp, and made poor foundation for building a temple. In 1630, lightning struck the main pavilion, causing a fire which spread to Kangakuin. It took all the monks' efforts to salvage the sacred image from this fire. The temple was rebuilt in 1631. On March 10, 1650, the temple was burned down again in a fire that originated in Gonomuro-dani, and the Gakudō Hōe conference was held in the Daiedō Hall instead. After rebuilding in July 1651, the Gakudō Hōe returned to its home in Kangakuji. The temple burned down once again on July 23, 1809, and until it was rebuilt in July 1813, Gakudō Hōe conferences were hosted at Sannōin Temple.

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　Also known as Rengejōin. It enshrines an Amida Nyorai figure. It was built in honor of the Emperor Toba, on the request of imperial princess Itsutsuji no Saiin, Shōshi. 　It was originally located not in its current position, but in Senjuin-dani (the area from Senjuin Bridge crossroads to the Koya Town Office). Beginning in 1175, the scholarch of Daidenbōin Temple, Kenshū Daishi, worked as superintendent of the Daiedō, but following Kenshū's death, the duties were taken over by Saigyō. In addition to assuming the official duties, Saigyō relocated the building to the Garan in May 1177. On November 9, 1177, shortly after the relocation, the original petitioner princess Itsutsuji no Saiin travelled near to Mt. Mani. 　Saigyō made the Daiedō into a place where all monks of Kongōbuji and Daidenbōin temples could come together for the Chōjitsudangi (preaching over many days) and Denbōtaie (restart of Denbōe to discuss doctrines) conferences. Itsutsuji no Saiin donated the Minabenoshō estate in Kii (present-day Hidaka district of Wakayama prefecture) to cover the cost of running these gatherings. Donations were also made subsequently: the Shishikuninoshō estate in Awa (present-day town of Kaiyō, Kaifu district, Tokushima prefecture) in 1216, and Kaitanoshō in Aki (present-day town of Kaita, Aki district, Hiroshima prefecture) in 1352. The Chōjitsudangi and Denbōtaie conferences continued to be held after this time, but following the Garan fire in the Daiei period (1521-1528), these evolved into the Chōjitsu-kuyōbō (memorial service spanning many days), Shushōe (New Year's ceremony), Honne-dangi (conference originally held in Daiedō), and Shinnedangi (conference transferred from Aizendō). 　The current building dates from a reconstruction in 1848.

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　This hall was built by Saikō of the Tōnanin at Kajūji Temple. This was in 928, when Saikō became the 6th head priest of Kongōbuji Temple. 　It was originally in the present-day location of Shinnōin Temple, and its name derived from the Rishu Zanmai (ceremony centered on Rishu scriptures) ceremonies that Saikō performed. In the Nin'an period (1166-1169), the 31st temple administrator of Koyasan Sōgen moved the Sanmaidō to its present-day location. 　It was destroyed by fire in 1521, 1630, and 1809, and was rebuilt each time. The current building dates from a reconstruction in 1848. 　The Kamakura-era poet Saigyō is said to have trained here at the Sanmaidō, and there is a cherry tree in front of the building known as the Saigyō-zakura.

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HS WH This roadside distance marker is made of granite, with the inscriptions "Icchō (First marker)" and "Re-erected at the start of Autumn in the second year of Taisho, granite, Ōe" on the front and back respectively. It was re-erected in 1913, the second year of Taisho era, by a person with the surname Ōe. It was restored thanks to the work of Fukudenkai, a religious organization founded by Nakayama Tsūyū in Okayama City. 　The existence of this roadside distance marker can be confirmed in Kōyasan Sansui Byōbu (Byobu screen painting of the Koyasan landscape), which depicts Koyasan as it was during the Kamakura era, but it is unclear who erected it originally. It is said that the Retired Emperor Gosaga was responsible for constructing the second, third and fourth roadside distance markers on the Okunoin side, and it is probable that the same Retired Emperor was also responsible for constructing this first one.

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Please refrain from using devices such as smartphones or tablets here. Standing on the western side of the Gobyō (Mausoleum of Kōbō Daishi), this building is roofed in the shape of an octagonal pyramid.It is unclear when the hall was originally constructed, but it was burnt down on January 29, 1596, in the same fire that destroyed the Tōrōdō (Lantern hall), and rebuilt by Mokujiki Ōgo on March 20 of the same year. 　The present day Kotsudō was constructed in 1927 as one of the memorial projects to commemorate the 1,100th anniversary of Kōbō Daishi Kūkai's entry into Nirvana.The remains of those who have passed away are preserved here even today, regardless of denomination or sect.

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　The name of this pagoda is taken from the figure consecrated within it, Kinrin Bucchōson, created by an unknown artist. Much remains unknown about the pagoda's history and it is unclear how many times it was burned down and rebuilt, but it is traditionally thought to have been constructed by the 20th temple administrator of Koyasan, Meizan (1021-1106), whose remains are housed within it. This explains the pagoda's alternative name, Bodaiin (temple of happiness in the next world). If this is accurate, the pagoda has existed since the Heian era. 　Historical records confirm the possibility that Kinrin-tō was rebuilt several times before a reconstruction in 1834. The present-day pagoda dates from this time.

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The name of this pine tree is said to originate from a time when Kōbō Daishi (Kūkai) threw a trident varja (sanko) from China and it struck this tree. 　There are several theories as to the location of the tree. One is that the original tree was located on the site of the Konpon Daitō pavilion and was cut down when the pavilion was built. The second is that the tree originally located on the site of the Konpon Daitō was moved to in front of the Miedō portrait hall. The third is that the tree was located in front of the Miedō from the outset. 　The tree appears to have been replanted in 1467 and 1700.

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Please refrain from using devices such as smartphones or tablets here. This hall stands in front of the Gobyō (Mausoleum of Kōbō Daishi), facing south. In the past it has variously been called "Reiden (House of ceremony)", "Reidō (Hall of ceremony)" and "Haiden (House of worship)".It is said that the hall was built by Shinnen, nephew of Kūkai. It was a place where people worshipped the Mausoleum. 　It became known as Tōrōdō (lantern hall) because the high priest Kishin Shōnin pledged an oath of fire here in 1016.This oath of fire was called the Kishintō (Kishin lantern, also known as the poor woman's lamp). Together with the Shirakawatō of Cloistered Emperor Shirakawa and the Shōwatō of Emperor Showa,its flame has never been allowed to die. The hall also contains many other burning lanterns representing the fervent wishes of numerous other individuals. 　 The present-day Tōrōdō was renovated in 1965 to commemorate the 1,150th anniversary of Koyasan's founding.

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　The stele's proper name in Japanese is Daishin Keikyō Ryūkō Chūgōkuhi, (Memorial of the propagation in China of the luminous religion from Daqin). This ancient stele was unearthed in the 16th century, in the last years of China's Ming dynasty, in the grounds of Chongsheng Temple in Chang'an. It is inscribed with the doctrine of Nestorianism (an ancient Christian sect) and its transmission to China.The stele was erected in 781, the second year of the Jianzhong era in the Tang Dynasty, and is famous around the world as an historical memorial related to ancient Christianity. The stele is now preserved in the Forest of Stone Steles Museum in Xi'an. It represents a valuable record of the propagation of Nestorianism in Chang'an. 　The Nestorian stele in Koyasan Okunoin is a replica of this stele, erected at the end of the Meiji era by the English religious scholar Elizabeth Gordon. Mrs. Gordon believed that Kōbō Daishi, who studied in China, somehow came in contact with Nestorianism.

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Please refrain from using devices such as smartphones or tablets here. There is a famous Japanese poem that translates as "Heaven be praised, for saints still sit in the shade of the mountain rocks of Koyasan. "The Mausoleum is home to the Nyūjō belief according to which Kūkai, or Kōbō Daishi, attained Nirvana and is present in the world even today, holding out his hands to save us. Kūkai was interred here by his disciples on March 21 of the year 835. He was 62 years of age.

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　The grave lies beside the Keikyōhi (Nestorian stele). Mrs. Gordon's remains were divided and buried in Kumgangsan in the Democratic People’s Republic of Korea and Koyasan's Okunoin, according to her will. 　Mrs. Gordon was born in 1851, married the Scottish noble John Edward Gordon, and served in the court of Queen Victoria. She read comparative religion at Oxford University, and became convinced that Christianity and Buddhism share an identical root. In particular, she studied the relationship between Kūkai and Nestorius. For the last six years of her life she resided in a Kyoto hotel, and devoted herself to research. She passed away in 1925 at the age of 74. She enjoyed a deep friendship with Dogi Hōryū, head priest of the Koya school, and her funeral at Koyasan was a stately affair, involving Koyasan University and Koyasan Junior High School.

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　This pagoda carries no inscription, but is traditionally said to be dedicated to Mitsuhide. Standing 178cm tall, it is carved of sandstone. The whole structure is cracked and damaged. The present-day structure is thought to have been erected in the mid-Edo era. 　It is traditionally said that this stone pagoda for Akechi Mitsuhide always becomes damaged, no matter how many times it is rebuilt. The image of Akechi Mitsuhide as a rebel who betrayed his master Oda Nobunaga has been passed down through generations at Koyasan.

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　The name of this bridge comes from its position in the middle (naka), between Ichinohashi (First bridge) and Mimyōnohashi (Mausoleum bridge). Spanning Chōzudani valley, it was also called Chōzubashi bridge. 　In Kōyasan Hiki (Secret Records of Koyasan) the name of the river that runs through this valley is recorded as Mishizumari river. 　The Kankake (hanging coffin) Zakura sakura tree, Asekaki (sweating) Jizō statue and Sugatami no Ido (mirror well) all lie at the foot of the bridge.It is said that the coffin of Emperor Saga flew through the air and landed in the Kankakezakura sakura tree. But according to Kōyasan Hiki the coffin landed against Shingondō Ushiroyama mountain, which stands to the north of the temple buildings. According to the Kii Shokufudoki (Records of Kii) the sakura tree was planted by later generations to pay homage to the work of Emperor Saga. 　Asekaki Jizō was created by an unknown sculptor. It is said that the Jizō travels to various hells and undergoes torture in order to relieve human suffering. 　There is a popular belief that those who gaze into the Sugatami no Ido well and do not see their reflection in the waters below are destined to die within three years.However, the well was originally named Kusuri-i (Medicine well), and it is said that its waters can cure disease. 　It is recorded that Nakanohashi bridge was rebuilt from 1625 to 1626.

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　Also called the Kakubandō (Hall of Kakuban), its date of construction is unknown. The Kii Shokufudoki (Records of Kii) and Kii-no-kuni Meisho Zue (Places of Interest in Kii Province) disagree on the artist responsible for the tablet above the door. Kii Shokufudoki describes it as the work of Tomari Jochiku, also known as Nisshō, while Kii-no-kuni Meisho Zue attributes it to Unshō. 　After its construction the Mitsugondō fell into ruin, but was restored during the Kyōhō period (1716-1736) by the monks of Chishakuin Temple, in memory of Kōgyō Daishi Kakuban.

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　This monument was erected by a father and son, Shimazu Yoshihiro and Shimazu Tadatsune, to commemorate those who fought and died on both sides in the Keichō campaign. 　The stone monument records that battles took place on August 15 and October 1, 1597, and that the monument itself was erected in early June 1599. At this time, the Korean peninsular was under the control of the Joseon dynasty, but the monument refers to it as "Goryeo". 　This stone monument was originally located near the Gokusho (Place of daily offering). The stone tower next to the monument is described in Kii-no-kuni Meisho Zue (Places of Interest in Kii Province) as 'Matsudaira Satsuma', indicating it was the work of the Shimazu family. It is thought that the stone monument and tower, both erected by the Shimazu family, were subsequently relocated to be next to each other.

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　This pagoda in memory of Toyotomi Hideyoshi was erected by Hōkōkai (association of devotees of Toyotomi Hideyoshi) on May 17, 1940. 　A five-ringed pagoda dedicated to Toyotomi Hideyoshi is depicted in "Kii-no-kuni Meisho Zue (Places of Interest in Kii Province)". However, this pagoda has not been discovered as yet. The present-day pagoda stands at the Toyotomi Clan mausoleum. In front of it stand other five-ringed pagodas such as those of Hideyoshi's mother Ōmandokoro, his younger brother Hidenaga and his retainer Asano Nagamasa.　Inside, the pagoda contains an old wooden image of Hideyoshi in traditional court attire.

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　The Gomajo is dedicated to Fudō Myō'ō (the god of fire). It was originally located on the western side of the Gobyō (Mausoleum of Kōbō Daishi). Originallly called Gomajo or Gomadō, it became known as the Fudōin during the Edo era. 　In the Kii Shokufudoki (Records of Kii) it is suggested that the Gomajo began as some kind of building for Goma (fire-offering) and Gyakushu (prayer for posthumous peace), erected when Priestly Imperial Prince Shōshin (Ō-omuro) secluded himself at Koyasan. 　In addition, it is recorded in Okunoin Kōhaiki (Rise and fall of Okunoin) that the Gomajo was newly constructed at the time when Jōgyō, son of Minamoto no Yoritomo, underwent training at Koyasan. It therefore seems to be clear that the Gomajo already existed at that time. The Kii Shokufudoki records date back to 1229. The Gomajo later fell into ruin, but a plan to rebuild it was made by Chōkō during the Tenbun period (1532-1555).Reconstruction took a considerable time, and was only completed during the Tenshō period (1573-1593). It was at this time that the Gomajo was relocated to its present position. 　The present buildings date back to 1812, as can be seen from the inscription attached to the ridgepole. During the Edo era, Gomajo was placed under the administration of Sai'indani Renjōin Temple. It paid an annual rice tax to Renjōin Temple, which directed the appointment of its chief priest.

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Please refrain from using devices such as smartphones or tablets from this point. There are 36 planks in the present-day bridge. It originally had 37 planks, representing the 37 Buddhas of the Kongōkai (diamond world).The bridge planks are inscribed with invocations symbolizing each of the 37 Buddhas, which are designed to be seen reflected in the surface of the water below. 　It is traditionally said that those who bear heavy sins will be unable to cross this bridge. Perhaps because of this saying, Toyotomi Hideyoshi, when he travelled to Koyasan with his Daimyōs, was troubled by the thought that he would not be able to cross the bridge after taking so many lives in battles. On the day before he planned to enter Okunoin with his Daimyōs to pray, he secretly visited the bridge, attended by Mokujiki Ōgo, and ascertained that he was in fact able to cross. The following day Hideyoshi made a great show of crossing the bridge without mishap in front of the assembled Daimyōs, and proclaimed himself free of sin.

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　This lotus pond is also known as Ryūō-ike. There is a small shrine to the Zennyo Ryūō (one of the deities invoked in prayers for rain) on a small island in the pond, connected to the mainland by a bridge. 　This whole area was marshland up to the Muromachi era (1336-1573). The marshland was reclaimed when the Kangakuin temple was built in the Kōan period (1278-1288), but the area to the west of Kangakuin remained a pond, and this became Hasu-ike. It was landscaped into its present form in 1710. 　There is a story about the Zennyo Ryūō shrine which goes as follows. In the Meiwa period (1764-1772), there was a monk called Jikō from the Zuisōin temple. Jikō had long wished for the coming of the Zennyo Ryūō deity, but had never been blessed with the opportunity. One year when there was a drought, Jikō requested the temple authorities to consecrate Zennyo Ryūō in the pond as a way to ward off harvest failure. The priests were delighted at this proposal, and decided that the shrine would be built. 　It was finally built in 1771./p>

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　Sugenin "is Mrs. Hidetada Tokugawa "Ogō" of the second Edo Shogunate brigadier forces. There is the height more than 8m. It is called "1st stone" in the biggest tower for the repose of souls in Mt. Koya-san. The person whom I put up is Suruga chief councillor of state Tadanaga Tokugawa of the child of Mrs. Gō. 　Mrs. Gō dies on (1626) September 15 for Kanei era three years. The inscription of the five-ring tower has it with (1627) September 15 for Kanei era four years. Because it is one year later, I show that it is a five-ring tower put up at the time of one round mourning of Mrs. Gō after death. It is made by granite, and it seems that I unloaded building stones produced from Setouchi from Kinokawa using transportation by water. It is revealed that it was carried by human power to Mt. Koya-san.

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ICP WH Located on the west side of Danjō Garan. The mountain to the rear of the shrine is known as Miyashiro-Yama. 　There are two deities enshrined in the main building: Niu Myōjin and Kōya Myōjin. The site overall also enshrines Jūniōji and Hyakunijū Banshin. There is a house of worship near the entrance, known as Sannōin. 　Fires broke out on July 6, 994 and May 20, 1149, but there is no report of damage caused by either of them, so it is assumed that the shrine was not affected. The shrine deteriorated subsequently and was repaired in 1172. It was destroyed by fire for the first time on February 12, 1521. 　In 1594, the shrine was rebuilt as part of the renewal of Danjō Garan undertaken by Mokujiki Ōgo to coincide with Toyotomi Hideyoshi's visit to Koyasan. There are other records of rebuilding subsequently, but none of damage by fire. On May 7, 1871, as part of the Meiji government's Buddhist-Shinto separation policies the objects associated with deities Niu Myōjin and Kōya Myōjin were relocated to Niutsuhime-jinja Shrine in Amano, and the two shrines in the main building became Dainichidō halls for the Kongōkai and Taizō Buddhist traditions. It was on December 9, 1879 that Niu Myōjin and Kōya Myōjin were finally returned to the Danjō Garan. 　The Sannōin Rissei ceremony is held at the house of worship on May 3 of the lunar calendar each year.

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　This bell tower was built in 1618 by Masanori Fukushima for his deceased parents. Fukushima is said to have acted in response to the monks of Koyasan lamenting the lack of a bell to mark the time of day. 　The bell and its tower were destroyed in a fire on October 4, 1630, but rebuilt on April 12, 1635 by Fukushima's son, Masatoshi. The present-day bell dates from this time. 　The bell tower underwent repairs in June 1753 and July 1771, but was destroyed in a fire in July 1809. A temporary replacement was constructed at that time, but the original tower was reconstructed in 1835.

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　The Gokusho enshrines Daikokuten (Mahakala). The Sanrōjo (Place of prayer) originally stood on this spot, and the Gokusho was constructed across the river on the western side of the Gobyō (Mausoleum of Kōbō Daishi). It was moved to its present location after it became damaged. 　The Gokusho has an important role in the Shōjingu ceremony of presenting daily meals to Kōbō Daishi Kūkai at the Gobyō. It is thought that this site became the Gokusho in 1544. Prior to that, a building called the Jōji-shuku performed the same function. From the Tenbun period (1532-1555), the gyōningata group of monks here established posts for 24 men referred to as kōken (guardians). They were responsible for a range of different tasks, including placing offerings of incense, flowers and votive lights at the Tōrōdō (Lantern hall) in front of the Gobyō.

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　Nobunaga opposed Koyasan and engaged in a offensive campaign against it. Nobunaga died in the Honnōji Incident, and Koyasan was saved. Nevertheless, the Gorintō pagoda of Oda Nobunaga stands in Okunoin. It is 230cm high and constructed of sandstone. The shape of the pagoda itself dates back to the middle of the Edo era. It is probable that the pagoda was erected some time after Nobunaga's death, when a memorial was held for him at Koyasan.

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　Located on the north side of Sannōin. Details such as the date of casting and dismantling of the original bell are unknown, but the monk Mokujiki Ōgo cast a bell in 1547. That bell was later dismantled and re-cast in 1736.

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The principal sacred objects here are Yakushi Nyorai and Ashuku Nyorai, said to be one and the same deity. 　The hall was constructed in 819 by Kōbō Daishi (Kūkai) and was originally called the Kōdō, and later the Gogandō, before becoming the Kondō (golden hall). 　It was burned down after being struck by lightning on July 6, 994. Reconstruction was planned subsequently, but proceeded with difficulty owing in part to obstruction by the governor of Kii. It is unknown when the reconstruction was completed, but the hall was once again destroyed by fire following a lightning strike on May 12, 1149, so the reconstruction must have preceded this date. 　The second reconstruction was prompt, being completed in July 1150. As of September 1364 the hall had been destroyed again, and was not rebuilt until 1412. The dedication ceremony for the reconstruction was conducted by the 141st temple administrator of Koyasan, Kakujitsu. The hall was lost again to fire on February 12, 1521. In 1585, Toyotomi Hideyoshi ordered the priest Mokujiki Ōgo to rebuild it, and this work was completed on September 7, 1586. The hall was struck by lightning on October 7, 1630 and rebuilt again, but the Kii Shokufudoki also records reconstructions in the Kyōhō period from 1716-36 and in 1860, suggesting that it was also destroyed by fire prior to each of those dates. 　The hall was once again destroyed in a fire on December 26, 1926. It was rebuilt in 1934 as a single-level structure, which is the form the hall takes today. 　The hall currently houses an extremely large number of Buddhist ceremonies, including Shūshō-e (New Year's ceremony), Jōraku-e (ceremony held on February 15, the anniversary of Buddha's death), Higan (ceremony held in equinoctial week), the Fudangyō (intoning of the Anupada-sutta scripture), and Kechien-kanjō (ceremony of connection with Buddha).

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　This building is said to have earned the name Miedō (portrait hall) after an image of Kōbō Daishi (Kūkai) was enshrined here after his death. During Kōbō Daishi's lifetime, the hall is thought to have been known by the names Gojibutsu-dō, Nenju-dō, and Goan-shitsu.。 　The hall escaped harm in the major fires that destroyed many of the buildings of the Garan in 994 and 1149, but it was destroyed in the fire of 1521. The hall was rebuilt in summer 1533, to coincide with the Go-onki, a ceremony held every 50 years to commemorate the death of Kōbō Daishi. The 1533 Go-onki was the 14th such ceremony, so it marked the 700th anniversary of Kōbō Daishi death. 　There are few records of rebuilding, but repair work on the hall was carried out in 1079, 1360, 1412, 1465, 1523, 1662, and 1805. The present-day hall was constructed in 1847. 　The hall hosts ceremonies including Chōjitsu-gyōbō (conference spanning many days), Sonshō-darani (long ceremony to preach about meritorious acts of Sonshō-bucchōson), Mieku (monthly ceremony with image of Kobo Daishi on his death anniversary), Shō-mieku (annual ceremony with image of Kobo Daishi on his death anniversary), and Go-onki. Since the solar calendar was officially adopted in 1873, the Shō-mieku ceremony has been held twice annually on both solar and lunar dates. The hall is open to visitors on the lunar calendar date of the Shō-mieku ceremony (lunar March 21).

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　The principal sacred object here is a Taizō Dainichi Nyorai. The original date of construction of the pagoda is unknown, but it is said to be later than the Kondō (golden hall) constructed by Kōbō Daishi (Kūkai) in 819. Legend has it that swords, scrolls for pilgrims, and wheel-shaped treasures were dug out of the earth on the site selected for construction of the pagoda. The swords and treasures were returned to their original resting place, and the scrolls buried on Mt. Tenjiku. 　The pagoda was destroyed by fire on July 6, 994. Many parts of Koyasan had also fallen into disrepair by this stage, and reconstruction did not proceed smoothly. The pagoda was finally reconstructed on 25 November, 1103. Following a lightning strike on May 12, 1149, all but the head of the sacred object and three side statues were destroyed by fire. The pagoda was reconstructed in 1156 and repairs were carried out in 1198, but it was damaged again in 1234. The priest of Henjōkōin Temple, Ryōin, successfully lobbied the imperial court and Kamakura Shogunate to reconstruct the pagoda, and it was completed on March 19, 1238. Repair work on the pagoda was also undertaken on April 2, 1320, and in August 1446. However, the pagoda was once again destroyed in a fire on February 12, 1521. Reconstruction work occasioned by Toyotomi Hideyoshi's visit to Koyasan in 1594 was commenced on January 21, 1595, and a completion ceremony was held on March 21, 1597. When the pagoda was destroyed by fire following a lightning strike on October 7, 1630, the 231st temple administrator of Koyasan, Yūsei took responsibility and left Koyasan. Yūsei petitioned the Edo Shogunate to rebuild the pagoda, and this was completed in 1643. Yūsei's efforts were acknowledged by the granting of permission for him to return to Koyasan in 1631. 　The pagoda was destroyed in a fire in 1843, and only the foundation stone remained in place for a considerable period thereafter. The current construction of reinforced concrete was completed in 1937.

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　This pagoda was built by the senior priest Shinzen in 887 on the orders of Emperor Kōkō. Consecrated within it is a statue of the Kongōkai-gobutsu (five buddhas of Kongō world) by an unknown artist. The principal sacred object, a Dainichi Nyorai, dates from the time of the pagoda's establishment, and is said to be the oldest Buddha image in Koyasan. The original pagoda was later destroyed, but the timing and cause are unclear. 　Its reconstruction in 1127 was occasioned by the visit of Emperor Toba to Koyasan in 1124. The second time the pagoda collapsed was from deterioration after many years of wind and snow. In 1240 the chief priests of Koyasan raised donations for its reconstruction, but it is unclear when exactly the reconstruction was carried out. In 1377 the pagoda was destroyed by fire for a third time. It is thought that the reconstruction took place in 1399 under the leadership of the monk Juamidabutsu. In 1521 it was destroyed for a fourth time by a fire which began in Saiindani. The high monk Sankō was entrusted with an imperial missive to reconstruct the pagoda, and conducted fund-raising activities in various locations. These culminated in the reconstruction in 1547. The pagoda was destroyed for a fifth time following a lightning strike in 1630. It was rebuilt in 1834. The reconstruction was performed over three generations from the Shōchiin Temple: Eijaku, Kakudō, and Jōnyo. 　The Shūshō-e (New Year's ceremony) and Chōjitsu-gyōbō (conference spanning many days) ceremonies were conducted here. The Shūshō-e ceremony was established after the one of the same name held in the Kondō hall.

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　Roughly divided, there are seven different pathways to enter Koyasan, and these are known as the Seven Gates to Koyasan. Koyasan used to have a prohibition on women, and women were barred from entering the precinct. For this reason, Nyonindō, or women's temples, were built at the entrances to the precinct. Women coming to worship at Koyasan would travel along the Nyonin-michi (women's route) that surrounded the precinct, visiting each Nyonindō and using them for overnight accommodation. 　Today, the only remaining Nyonindō is the one here at Fudō-sakaguchi.

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　In the present day, the name Karukayadō refers only to a single building, but in times past the name Kayadō was given to the area around and including the building. 　The main hall is a temple dedicated to Kannon, enshrining the Senshu Kannon (thousand-armed Kannon), and is called Gofukakusayama Annyōji Jōbutsuin. The temple dedicated to Kannon originally did not front onto the road, but was relocated to its present position during the Meiji era. It is unclear when the temple was founded. It was restored by the high monk Enkei Ajari. 　Kōya Myōjin (the great god Kōya) appeared to Enkei one night, and ordered that the temple should be named Jōbutsuin (temple of attaining Buddhahood). Enkū, famously known as Karukaya Dōshin, was one of Enkei's disciples. The narrative of Enkū and his family is still told today, as "Karukaya Dōshin to Ishidōmaru no Monogatari (The story of Karukaya Dōshin and Ishidōmaru". 　For a period of time, generations of monks charged with administrating the Kayadō took the title Kakushin as well as their real names. It is thought that each monk from the 5th monk Shōgen to the 19th monk Meijun took this title. The 6th monk, Shinchi Kakushin, was also famously known as Hottō Kokushi.

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　This is the first bridge that must be crossed to enter Okunoin. It is not clear when it was constructed. There were originally 37 wooden planks in the bridge, representing the 37 Buddhas of the Kongōkai (the diamond world). 　Kōyasan Hiki (Secret Records of Koyasan) contains a record of the communication between the high priest Kangen and Kōbō Daishi Kūkai. According to this record, Kōbō Daishi indicated that pilgrims who had finished praying at Okunoin should be accompanied as far as this bridge on their departure. This tradition has passed down to the present day. 　It is recorded that the bridge was restored on September 4th 1463, August 16th 1493, November 1585, and again in 1625 or 1626.

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Tamagawa is the name of the river that flows through Okunoin. It has been debated since ancient times whether or not the waters of this river are poisonous. Various theories exist about poison in the river water: that it contains venomous insects; that the rocks upstream contain arsenic; or that it was cursed by Shubin, a monk who quarreled with Kōbō Daishi Kūkai. These have all been shown erroneous today. In fact, the river water is clean and pure.