April 21, 2005
Authentic Nichiren Mandara Part I: Aizen & Fudo Kankenki
The Aizen Kankenki and Fudo Kankenki are a set of two amulets or mandaras written by Nichiren on June 25, 1254. According to Nichiren, the two esoteric Divinities had visited him in a dream or vision.
Tentative Translation: "Observe with reverence, the living embodiment of Aizen/Fudo Myo'o” "From Dainichi Nyorai, culminating in Nichiren, twenty three eras of legitimate inheritance. The twenty fifth day of the sixth month, the sixth year of Kencho ( 1254). Nichiren confers to the Living Buddha”
These kankenki were authenticated and added to the 1999 edition of the Gohonzon Shu. I am told that Hota Myohonji has owned copies of these for centuries. No one was sure if they were authentic or forgeries. Since Hota also owns the 1274 Daihonzon, there appears to be a connection. Then, about 20 years ago, Honmon Shoshu produced the originals. I do know that these are listed as authenticated, and that the originals exist. The chart does not give the location where the originals are kept.
Aizen and Fudo are 2 of 8 esoteric Vidya-Raja {Knowlege kings/Myo-O} associated with the Prajna {Wisdom} and Vajra {Tantric, Mikkyo} teachings of Buddhism. In one sense, their frightening appearence serves to scare unprepared neophytes away from the deepest secrets of the Dharma.
"Fudo Myo-o and Aizen Myo-o are sometimes identified with the Ni-o, the Two Kings, who are a dual form of Mahavairochana Tathagata (Dainichi Nyorai), who is a personification of the Dharmakaya or universal body of the Buddha. As such, Fudo Myo-o represents the element of spirit or mind, the Diamond World Mandala, and subjective wisdom; while Aizen Myo-o represents the five elements of earth, air, fire, water, and space, as well as the Womb World Mandala, and objective truth. Together the pair represent all of the things which are united in the universal life of the Buddha - body and mind, wisdom and truth, and the two mandalas. The Two Kings are often found guarding the main gates to temple and monasteries as fierce giant warriors. "-- Ryuei
In Japanese Buddhism, Aizen and Fudo are mainly associated with the Shingon Shu as well the Mikkyo elements of other Schools. The Myo-o served as messengers of Dainichi Buddha, who the Shingon School regarded as the Dharmakaya Buddha, as well as the Eternal Buddha of the Juryo Chapter of the Lotus Sutra.
In Nichiren's time, a Shinto-Buddhist Fusion form of Mikkyo was influential within the Jimon Tendai, Shingon-Ritsu, and Senjuyu Shingon Schools; all if which had a strong presence in Kamakura City, and 'pull' with the ruling Hojo Clan. The Kankenki definitely show that Nichiren was influenced by these Kamakura Era trends in Mikkyo thought.
Clearly, in some sense, Nichiren viewed the Shinto Sun Goddess, Tensho Daijin or Amaterasu Omikami, as a manifestation of Dainichi Buddha. However, especially in his later years, Nichiren sought to distance himself from the more extreme interpretations promoted by some adherents of Shingon Shinto-Buddhist fusion.
See Also:
Origin of Nichiren as True Buddha
A brief backgound of events in Nichiren's life up to 1254:
Nichiren was born Zennichimaro, a poor fisherman's son, in 1222. He was raised in a small village on Boso Peninsula. Boso Hanto is across Tokyo bay from modern Tokyo, Yokohama, and Kamakura. Despite Zennichi's humble beginnings, an influential benefactor got him admitted to a Tendai School Temple called Seichoji, for training as a Buddhist Minister. He was given the novice Dharma Name Yakuobo. He completed his studies in 1237, was ordained, and given the name Zeshobo Rencho.
Rencho next studied at the Tsurugaoka Hachimangu-ji Buddhist Temple-Shinto Shrine in Kamakaura, from 1238 to 1242. He then returned to Sechoji, where he wrote the Kaitai Sokushin Jobutsugi, or "The Precepts of Buddhism are Equal to Attaining Buddhahood in One's Present Form". The same year he traveled to Kyoto, where he studied at Hiezan Enryakuji, the head temple of the Tendai Shu. He was to remain in the Kansai region for more than a decade. During that time he studied at the prominent temples of Nara, Mt. Koya, Osaka, & Kyoto.
In 1253, he returned to Seichoji, changed his name to Nichiren, and announced the founding of the Dharma Flower School (Hokke Shu) as a sub-school of Tendai. He proclaimed the Invocation of the Title of the Lotus Sutra, Namu Myo Ho Renge Kyo, as the Mantra for the Latter Days. He also denounced the popular fiorms of Rinzai-Zenshu and Jodo Shu, as well as the esoteric Shingon Shu of Mt. Koya. This act of perceived arrogance got him nearly killed, and effectively exiled from his home turf.
Nichiren then fled by boat to Kamakura. There he set up a small hermitage in Matsubagayatsu Valley, of the developing Nagoe Hills area. Soon after Nichiren had settled in Kamakura, a Tendai priest came to visit him, and became his disciple. The name of the visitor was Jôben, a classmate of Nichiren at Hieizan. Nichiren named him Nisshô. In 1254, Nissho's youthful nephew, Nichiro became Nichiren's disciple; and Toki Jonin became a prominent lay follower.
My present understanding is that Honmon Shoshu claims to be the lineage of Nichimoku. The head temple of Honmon Shoshu is Fujisan Kuon Jyozai-in (Taihei Kyodan) Honmonji. While Nichimoku was one of Nikko's 6 Elder Disciples, he was likely Nichiren's direct disciple by 1279. Nichimoku, not Nikko, was the first Abbot {Chief Priest} of Taisekiji. Nikko only stayed there a short time, as a guest. Nikko's Temple is Kitayama Honmonji near Omosu
Sometime after Nichiu, the Honmon Shoshu lineage separates from Nichiren Shoshu. This may have been during the time when Taisekiji was, 'pretty much', a subsidiary of the Kyoto-Nichiren Honshu Lineage. Eddie can correct me. It was apparently still later, even after Nichikan, that the modern myths of Taisekiji came together.
Honmon Shoshu should NOT be confused with the Honmon Shu branch of the Fuji School at Nishiyama. There are at least three temples called Fujisan Honmonji. Honmon Shoshu is associated with one of these. The others are the Nikko-Nichiren Shu Kitayama-Omosu-Fujisan-Honmonji, and the Nichidai-Honmon Shu Nishiyama Fujisan-Honmonji. Nichidai was one of Nikko's 6 younger disciples at Omosu; they are also known as Nichimoku's disciples.
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More on the Kankenki & Esotericism in Nichiren's thought.
see also:
Aizen @ Coffehouse
Fudo @ Coffeehouse
Honmon Shoshu perspective
PDF Lucia DOLCE Nichiren’s Attitude toward Esoteric Buddhism