October 06, 2007
Gohonzonshu Notes & Details: Mandala 016
- [Mandala] Number {番号}: 016
- Era and Year {年}: Bun'ei Era {文永} Eleventh Year {11年}
- Month; Moon {月}: 12
- Day {日}: Unknown
- Nichiren's Laudatory Inscription:
- Kept at; Housed at; Possession {所蔵}: Chiba Prefecture {千葉県} Hota 保田} Myohonji {妙本寺}
- Nickname/Popular Name {通称}: Mannen {万年}Kugo {救護} Hon Zon {本尊}
- Sheets {紙数}: Three {3} Sheets {3紙}
- Height {丈}: 196 cm
- Width {幅}: 56.7 cm
- Area {面積}: 6010.2 cm
According to other sources, the Daihonzon was initially entrusted to Nikko, and inherited by Saisho Nichigo, one of Nikko's 12 major disciples. Nichigo was the founder of Koizumi Seminary, now Koizumi Kuonji Temple, and Hota Myohonji Temple.
Inscription: 大覚{Daikaku, Great Awakened One} 世尊 {Seson; Bhagavan, the Blessed or World Honored One} 御{Go or O, an Honorific} 入滅{entered Nirvana} 後{after} 経歴{二千二百二十{2230} 余{more than} 年{years} 雖{no one} 尓{that} 月{Gatsu} 漢{Kan, Han, China} 日{Nichi, Japan} 三{three} ヶ国{countries} 之{certainly} 間{interval of time} 未{not yet} 有{exist} 此{this} 大{Dai, Maha, Great} 本尊{Honzon} 或{some} 知{chi, jnana, knowlege, aware} 不{not} 弘之{widely spread, enlarge, propagate this} 或{or} did nor know this{不知之} 我慈父{our loving father} 以{by} 仏{Hotoke, Buddhist} 智{Satoru, Enightened Wisdom} 隠{hid} 留{fastened?} 之{this} 為{welfare, blessing, benefit} 末{posterity. future} 代{ages, generations} 残之後{left this behind} 五百{gohyaku, 500} 歳{years} 之{this} 時{time} 上行{Jogyo, (ascended, arose)} 菩薩{bosatsu, Bodhisattva} 出現{advent, apprearance} 於{in} 世{world} 始{begin, commence} 弘宣{widely propagate and proclaim } 之{this}
On Nichiren's Gohonzon for Practicing Kanjin
Life and legends of Nichiren
The Ita-Dai-Go-Honzon Issue
1274 at Minobu
Mannen Kugo Daihonzon of 1274
The Gohonzon is kept at Hota {保田} Myohonji {妙本寺} and is # 016 in Gohonzonshu. It was initially entrusted to Nikko {日興} Shonin {上人} (1246-1333). After Nikko's passng, it came into the custody of Saisho Nichigo {日郷} ((1272 0r 1293-1353)) who was one of Nikko's six {6} major younger disciples. Saisho Nichigo founded Koizumi Seminary circa 1336 {which became Koizumi Kuonji in 1406}, and Hota Myohonji in 1342. Hota is on the west coast of Boso Peninsula.
Dai[go]Honzon of 1274
Posted in Robin Beck on July 23, 2006 03:04 AM
The Mandala itself has some unique characteristics. One of the most obvious is the position 
of Nichiren's signature and seal. Rather than being centered below, as seen on many Nichiren Dai Mandaras, these flank the Daimoku. The Seal is on 'your' left, and the signature is on the right {facing}. Another is the position of the specific dedication; or memorandum. This entry is usually on the lower left side facing. It often tells the date {when} and, sometimes, the location {where} it was inscribed. It may also tell who received it, and why. On this one, it is on "our" lower right side. Here are two translations:
"The twelfth [lunar] month of the eleventh year of Bun'ei (1274) with the location in the mountains at Hakiri in the Province of Kai, i.e., at Minobusan."
"Inscribed in the midst of the mountains in the Village of Hakii, in the State of Kai, on that 1st day of the twelfth month of Bun’ei eleventh year (1274), the cyclical signs kinoe-inu."
Also, there are four figures in the top row, rather than three. This is also seen on some of the other pre-1278 Mandalas, as well as some possible
transcriptions of the now lost Great Mandala of July 1273. The extra pair represent the Emanation Buddhas and Virtue Buddhas of the Ten Directions. On several of the original Nichiren mandalas, their names are as follows:
*Zentoku Nyorai (English: Buddha Good Virtue): The Virtue Buddha of the Eastern direction. One of the Virtue Buddhas of the Ten directions from the LS and the Tiantai Confessional Samadhi Bodhi Mandala.
*Jippo Bunshin, apparently representing all the Emanation Buddhas. Jippo: the ten directions, east south, west, north, southeast, southwest, northeast, northwest, up [zenith] and down [nadir]. Bunshin: limitless emanation Buddha bodies.
Their exact position, relative to the other top row entries, appears to vary. On this one, and all other extant Nichiren Mandalas, they are inserted between between Jogyo and Taho on the right {6}; on the left {3}, between Jyogo and Shakyamuni. By the way, those who have the Nichiren Shoshu or Fuji style Daimandara will notice there are also 4 top row columns on these. That is the not the same. In that case, the 4th columns are to the outside of The Bodhisattvas of the Earth, and they are phrases from the Chinese Tiantai tradition.
Posted by rbeck at January 23, 2006 12:12 AM
The Actual Dai-[Go]-Honzon?
On the majority of the Great Mandalas inscribed by Nichiren, there are two side entries on the bottom. The entry on the lower right side {facing} is usually a general dedication of sorts. This appears to be the same on most of them,, and states that this "Dai Mandara" had never before appeared in "Ichienbudai". The exact words are: "Butsumetsugo ni-sen ni-hyaku san-ju yo nen no aida ichienbudai no uchi mizou no daimandara nari" "In the twenty-two hundred and thirty years since the Buddha's passing, this all-embracing Great Mandala of Ichien Budai has never before been revealed."
There is a similar entry on the Dai-[Go]-Honzon of 1274. However, it is longer, starts on the lower left side {facing}, and there are some unique words that, to my knowledge, do not appear on any other known Nichiren Mandala. Here are two translations:
"Since the Entrance into Extinction of the Great Enlightened World Honored One there have passed in succession more than two thousand two hundred and twenty years. Even so, among the Three Countries of India,Han [China] and Japan, there has not yet been this Great Object of Worship (dai honzon). Either they have known but not yet spread it or they have not known it. Our Compassionate Father, by means of the Buddha Wisdom, has hidden and retained it, leaving it for the Latter Age. At the time of the last five hundred years, the Bodhisattva Jogyo comes [or has come forth] forth in the world and for the first time spreads and proclaims it." -- Coffee House
"Following the Great Awakened World Honored One's reversion to extinguishment, more than two thousand two hundred and twenty years have passed. Even so, within the three countries: Gatsu, Kan and Nichi, this Daihonzon had yet to exist. Either they knew but did not propagate, or they did not know this at all. Our compassionate Father, by means of the Hotoke wisdom, hide and leave this for the future age of degeneration. At that time during the latter five hundred years, Bodhisattva Jogyo makes His appearance in the world, and for the first time, widely propagates this." -- Eddy Chai
Note that Nichiren wrote Dai-Honzon; "Great Worshipful Object", rather than Dai Mandara; "Great Mandala." This is why it is known as the "Dai-Honzon." Also, "the Three Countries", "Our Compassionate Father", "Hotoke wisdom"; as well the phrase "Bodhisattva Jogyo comes forth [or has come forth] -- [makes His appearance in the world]" are unique.
Dai-Honzon Uniqueness
The Mandala itself has some unique characteristics. To summarize:
1. The position of Nichiren's signature and seal. Rather than being centered below, as seen on many Nichiren Dai Mandaras, these flank the Daimoku. The Seal is on 'your' left, and the signature is on the right {facing}.
2. On the majority of the Great Mandalas inscribed by Nichiren, there are two side entries on the bottom. The entry on the lower right side {facing} is usually a general dedication of sorts. This appears to be the same on most of them, and states that this "Dai Mandara" had never before appeared in "Ichienbudai". There is a similar entry on the Dai-[Go]-Honzon of 1274. However, it is longer, starts on the lower left side {facing}, and there are some unique words that, to my knowledge, do not appear on any other known Nichiren Mandala. Note that Nichiren wrote Dai-Honzon; meaning "Great Worshipful Object", rather than Dai Mandara; meaning "Great Mandala." This is why it is known as the "Dai-Honzon." Also, "the Three Countries", "Our Compassionate Father", "Hotoke wisdom"; as well the phrase "Bodhisattva Jogyo comes forth [or has come forth] -- [makes His appearance in the world]" are unique.
3. There are four figures in the top row, rather than three. This is also seen on some of the other pre-1278 Mandalas, as well as some possible transcriptions of the now lost Great Mandala of July 1273. The extra pair represent the Emanation Buddhas and Virtue Buddhas of the Ten Directions.
Also, while the entries in the top row are typical of pre-1278 mandalas, the rest of the entries are unusual. Nissho's Daimandara of 1280 is a standard post-1280 Great Mandala: Note the positions of the Provisional Bodhisattvas on Nissho's Daimandara of 1280. Namu Yakuo Bosatsu and Namu Monjushiri Bosatsu are on the left side facing, flanked by Namu Fugen Bosatsu and Namu Bosatsu on the right. This is the same as on the Shutei Honzon, the Prayer Gohonzon, and dozens of others. Also the Nittatsu & Nikken transcriptions {the Provisional Bodhisattvas are omitted from the SGI Nichikan}. Compare that to the Dai-honzon.
On the Dai-Honzon of 1274, Yakuo, Miroku, Fugen, & Monju appear on the left {facing}, with Monju on the interior. Also, look at Kasho and Sharihotsu. On Nissho's Daimandara of 1280, they are on opposite sides just outside the Provisional Bodhisattvas. On the DH, their names are preceded by Namu, and both are the left {facing}.
Map of Nissho DaiMandara:
To be cont'd
Posted by rbeck at January 25, 2006 10:08 PM
Posted in Robin Beck on September 5, 2007 12:12 AM
Posted by rbeck at October 6, 2007 06:41 PM***That's an interesting way to look at it. I have not thought of that. I always pictured those names as emanating from the Daimoku, and represent beneficial functions of the Daimoku, rather than passive attendee of the ceremony***
I did not mean passive, I picture all the beings sitting, kneeling, or standing in gassho, worshiping the Eternal Buddha, represented by the Dainoku.
****And they always place their Nichiren statues facing us; Nichiren's back towards the Daimandara.****
Maybe a certain Nichiren Shu Minister would comment? I would think statues should really be facing the mandala; but then we could not tell who they are. I have seen picture mandalas with most of the beings looking sideways.
r
Posted by: robek at September 22, 2007 02:59 AM*** I always pictured Nichiren seated back from the Daimoku, looking up to it, not directly below. So he would have his back to us. ***
That's an interesting way to look at it. I have not thought of that. I always pictured those names as emanating from the Daimoku, and represent beneficial functions of the Daimoku, rather than passive attendee of the ceremony.
There is one thing I notice. Many temples have Nichiren statues placed before the Daimandara. Is that similar to "Namu Myoho-renge-kyo Nichiren"?
If a temple does not have any Nichiren statues, can they write "Namu Myoho-renge-kyo Nichiren" on their Daimandara? They write the name "Nichiren" rather than having a physical statue?
Could it be possible that many non-Fuji school own statues of Nichiren, so they do not have to write "Nichiren" on their mandaras?
And they always place their Nichiren statues facing us; Nichiren's back towards the Daimandara.
Just a thought.
Posted by: suneye at September 21, 2007 11:52 PMI always pictured Nichiren seated back from the Daimoku, looking up to it, not directly below. So he would have his back to us.
Posted by: robin at September 21, 2007 10:25 PM*** It looks like Nichiren flaaked by two others, below the Daimoku? ***
Left facing is Hachiman Dai-Bosatsu.
On the right is Tensho Daijin.
*** There is a gap or space, so i do not think it would be read Namu Myogo Renge Kyo Nichiren ***
Yes, there is a gap.
But the Fuji school bothers to have Nichiren's name written (in larger characters) in the same vertical line below the Daimoku.
I wonder what could be the reason.
Posted by: suneye at September 21, 2007 07:49 PMhttp://img.photobucket.com/albums/v111/robbeck/GS/Nikko/dai_kita.jpg
That is by Nichidai from Kitayama, the second CP there. It looks like Nichiren flaaked by two others, below the Daimoku? There is a gap or space, so i do not think it would be read Namu Myogo Renge Kyo Nichiren.
Posted by: robin at September 21, 2007 01:52 PMMandara by Nissen (Meiji era), founder of Honmon Butsuryu. Non-Fuji school. The name "Nichiren" does not appear under the Daimoku:
http://i226.photobucket.com/albums/dd225/tongsumpah/Honmon-butsuryufounderNissenMeijier.jpg
Mandara by Nichiro (Ryuhonji). Non-Fuji school. Nichiro wrote his own name and seal in the same vertical line as the Daimoku, but may not be deliberate. No "Nichiren" below the Daimoku:
http://i226.photobucket.com/albums/dd225/tongsumpah/2711cmNichiroRyuhonji.jpg
Nikkan Taisekiji 26th. Fuji school. "Nichiren" below the Daimoku:
http://i226.photobucket.com/albums/dd225/tongsumpah/Nikkan26th.jpg
Nichio Taisekiji 56th. Fuji school. "Nichiren" below the Daimoku:
http://i226.photobucket.com/albums/dd225/tongsumpah/Nichio56th.jpg
The available information at this point in time show the Fuji school preference for "Namu Myoho-renge-kyo Nichiren."
The mandaras of two Fuji school founders, Nikko and Nichimoku, show "Nichiren" below the Daimoku, while Nichiro (a non-Fuji contemporary) does not.
I don't think it was Nichiren's intention to write "Namu Myoho-renge-kyo Nichiren." But it is probable the Fuji school founders Nikko and Nichimoku consciously wrote that way to express the oneness of the Law and person.
I may be wrong. But until we have further information, it seems to be that way.
Posted by: suneye at September 21, 2007 09:34 AMThanks suneye. Excellent contributions as usual.
I have some picture of mandaras by Nichidai & Niichimyo from Kitayama. One by Nichidai from Nishiyama. Also, one by Nikko from Seson-ji.
I will get try to get those hot linked so readers can view them.
*** If we look at the Daihonzon of 1274, the koa seal is the right, or our left if we looking at it. Nichiren's name is on the side. Of all the Daimandaras, his name & seal are together, directly below the Daimoku, with no space, on #101. Would this make #101 special? I think the position of his name and koa mean nothing ***
I do not think there was a deliberate attempt by Nichiren to align his name below the Daimoku.
The purpose of the name is to sign the dedications.
The Kao is the seal of the one who inscribed that mandara.
I think the "Nichiren after the Daimoku" thing is a reverent (or worshipful?) attitude towards Nichiren that is simply unique to the Fuji school.
Posted by: suneye at September 20, 2007 11:07 AMIf you refer to those pictures (3 of them) that I posted moments ago, Nikko and Nichimoku wrote Nichiren's name directly below Namu Myoho-renge-kyo.
Nichimoku wrote "Sage Nichiren."
If I manage to find more Nikko or Nichimoku mandaras, I will post them.
Posted by: suneye at September 20, 2007 10:05 AM*** The other thing that comes up is the location of Nochiren's name and koa seal. This is a big deal to Taisekiji influenced schools. They read the center as Namu Myo Ho Ren Ge Kyo Nichi Ren ***
I think it is a Fuji school thing to regard Nichiren as the person embodying the law of Namu Myoho-renge-kyo.
Mandara inscribed by Nichimoku in 1326:
http://i226.photobucket.com/albums/dd225/tongsumpah/Nichimokuinscribedmandara1326.jpg
Mandara inscribed by Nikko in 1308:
http://i226.photobucket.com/albums/dd225/tongsumpah/NikkoJinshiro1308.jpg
Mandara inscribed by Nikko in 1332:
http://i226.photobucket.com/albums/dd225/tongsumpah/Nikkoinscribedmandara1332.jpg
>>>When all the emanations have arrived fully, only then it is called Daihonzon? Is this what they call the complete body of the Tathagata? 016 represents this complete body?
Would love to hear your opinion on this.<<<
That seems to be a reasonable explanation. Perhaps the Daihonzon of 1274 represents the Buddha of One Chapter and two halves? The uncreated Triple Bodied Tathagata {musa sanjin}. Purified Amala, Pure Citta, Amala Consciousness?
On the other point, I am not sure on the pre-1278 and post 1278 dai Mandara as to why Nichiren stopped including the emanation Buddhas. Did they leave at some point, while the BOE remained?
The other thing that comes up is the location of Nochiren's name and koa seal. This is a big deal to Taisekiji influenced schools. They read the center as Namu Myo Ho Ren Ge Kyo Nichi Ren.
If we look at the Daihonzon of 1274, the koa seal is the right, or our left if we looking at it. Nichiren's name is on the side. Of all the Daimandaras, his name & seal are together, directly below the Daimoku, with no space, on #101. Would this make #101 special? I think the position of his name and koa mean nothing.
Posted by: robek at September 17, 2007 03:08 PM+++ It occurred to me that the absence of samsaric beings might be why Nichiren wrote Dai Honzon rather than Dai Man Da Ra in the Ichien Budai Inscription. +++
It seems the absence of samsaric beings at the ceremony is simultaneous with the revelation of a universal Tathagata, whose body is the totality of Shakyamuni, Great Sun Tathagata (Taho Nyorai), and buddhas from all directions of the universe. Could this be a way of making known to us that the body of this universal Buddha is devoid of defilements?
+++ The Daihonzon, in fact also the Daimandara up to sometime in 1278, all had a representative of "the emanation Buddhas of the ten directions" in Zentoku Nyorai {Buddha from the east. There is also Jippo Bunshin on the other side. Anyway, the emanation Buddhas are summoned in Chapter 11? I do not see where the space was completely cleared of Samsara Dwellers. though that still rings a bell. Shakyamuni does purify many Saha Worlds to make room for all of the Buddhas who are showing up. +++
Probably the Daimandaras up to 1278 represent those stages where the emanation buddhas have yet to fully assemble. Chapter eleven of the Lotus sutra says the emanation Buddhas kept arriving. So, in order to accommodate them, there were three stages of purification. Each time the ceremonial environment expanded. (Is this a way of saying there is no room for defilement in the Pure Land of the Eternal Shakyamuni?) When all the emanations have arrived fully, only then it is called Daihonzon? Is this what they call the complete body of the Tathagata? 016 represents this complete body?
Would love to hear your opinion on this.
Posted by: sun eye at September 17, 2007 01:27 AM
*** The best case for a special Daihonzon among those extant would be the mandala with that name. The case that 016 is special is overwhelming. The date, the inscription, Namu before all the names, no samsara dwellers present.***
I recall there is one chapter in the Lotus Sutra where Shakyamuni Buddha cleansed the ceremonial space three times, despatching the lower worlds to elsewhere, while also summoning his emanations from every directions to the ceremony.
The reason was to present his unified (or universal?) buddha body at that ceremony?
Do you think there is a possibility of a connection between 016 having no samsara dwellers and that event in the Lotus Sutra?
Posted by: sun eye at September 16, 2007 11:25 AM
*** The best case for a special Daihonzon among those extant would be the mandala with that name. The case that 016 is special is overwhelming. The date, the inscription, Namu before all the names, no samsara dwellers present.***
I recall there is one chapter in the Lotus Sutra where Shakyamuni Buddha cleansed the ceremonial space three times, despatching the lower worlds to elsewhere, while also summoning his emanations from every directions to the ceremony.
The reason was to present his unified (or universal?) buddha body at that ceremony?
Do you think there is a possibility of a connection between 016 having no samsara dwellers and that event in the Lotus Sutra?
Posted by: sun eye at September 16, 2007 11:25 AM
**If based on those remarks by Nikko that Kitayama and Nishiyama called their mandaras "Mannen Kugo Gohonzon", and their temples "Honmonji", then the other four temples who also own mandaras with those same remarks Nikko made, should calls their's the "Mannen Kugo Gohonzon" too. Then we would have six "Mannen Kugo Gohonzons" in the world.**
Maybe 8 0r 9. The Tsisekiji Mandala has the words Honmon Kaidan in the conferral.
The best case for a special Daihonzon among those extant would be the mandala with that name. The case that 016 is special is overwhelming. The date, the inscription, Namu before all the names, no samsara dwellers present.
But I see no reason why there can not be more than one special mandala. There is an ichinen sanzen honzon, one or 2 women's nirvana honzons, 2 healing honzons, 1 or 2 ease of child birth honzons. I do not see the Lotus Sutra Gohonzon as
being a Tribal or Jealous Gohonzon.
gassho
robin
Posted by: robek at September 16, 2007 12:12 AM
Inscription by Nichiren on Mandala 016: 大覚世尊御入滅後経歴二千二百二十余年雖尓月漢日三ヶ国之間未有此大本尊或知不弘之或不知之我慈父以仏智隠留之為末代残之後五百歳之時上行菩薩出現於世始弘宣之
Compare to the inscription by Nichiren on mandala 20: 仏滅後二千二百卅余年之間一閻浮提之内未有大曼陀羅也
The same, or almost exactly the same, laudatory inscription on Mandala 20 is seen on 21-24; 26, 27, 30 - 41, 45 -50, 52, 54 - 89, 91 - 123.
90, 42 -44, 29, 28, 25, 17-19, 14, 15, and 1 - 12 have no laudatory inscription
Mandala # 013: 大覚世尊入滅後二千二百二十余年之間雖有経文一閻浮提之内未有大曼陀羅也得意人察之
Posted by: robin at September 11, 2007 08:56 AMMatt,
That is the only one where we see Namu before every figure, That seems to indicate each being on there is a Buddha, or at least of one of the 4 noble worlds? Nore also: Namu Amaterasu Hachiman Butsu. That is Tensho Daijin & Hsachiman fused as a Buddha?
It does look this one is a Special Gohonzon. As you noted elsewhere, it is the only one that has Dai-Honzon in the salutary phrase rather than Dai-Mandara.
r
Posted by: robek at September 7, 2007 12:25 PMLooks heavy on the protective deities preceded by "Namu". Could it be that it was written in response to the Mongol invasions as a protective talisman? I don't know if this is how Nichiren understood the terms, but looking up "honzon" and "mandara" in my J-E dictionary, the former is defined as a Buddha image or object of devotion, while the latter is a Buddhist visual schema of the enlightened mind.
Posted by: matty at September 7, 2007 02:47 AMGreg,
I do not know. I do not accept the notion of a super honzon. I wonder if it represents an event at the Ceremony in the Air? Many of the characters
are in different positions than we see on the usual Dai Mandara.
Honmon Shoshu thinks it was made as a blueprint for a mandala to be enshrined at the Kaidan. They have a lot better case than Taisekiji. It is unique and bears the words Dai-Honzon.
post 7-2206 rb
Robin,
You write all this stuff, and do all this wonderful research and yet often I am left wanting your subjective conclusions and opinions on these things...
As in this blog, I have to ask - so, what does it mean? Do you think Nichiren actually enscribed this Gohonzon as an "all-pervading" mandala of sorts?
Rev. Greg
Posted 7-2006 rb
Posted by: Rev. Greg at September 5, 2007 05:11 PMDavid Johnson: A question about this Gohonzon...it has been in the posession of Hota Myohonji since the 13th century..and has tracing marks indicating it was transferred to wood...
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Since the 14th C. It would gave been in Nikko's possession originally. Saisho Michigo obtained it, copies of the Kankenki, and the deed to the Renzo-bo between 1334 & 1336. He founded Hota Myohonji at Awa after that.
David Johnson: I would assume the Honin Myo Daihonzon red Pine Gohonzon that was made from this original is the exact same size...can you confirm this?
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No. Most likely. I can not confirm that though.
David Johnson: Have you ever received any comments on this issue from the SGI or NST?
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Nope.
Hello, Robin...
A question about this Gohonzon...it has been in the posession of Hota Myohonji since the 13th century..and has tracing marks indicating it was transferred to wood...
I would assume the Honin Myo Daihonzon red Pine Gohonzon that was made from this original is the exact same size...can you confirm this?
Considering the connections of Honmon Shoshu and the fact that they have produced other authenticated Nichiren Gohonzons, it seems unlikey that their Pine Daihonzon is a fraud or a fake...
Once we get by that, the inscription on the back of the Pine Gohonzon...and its date of October 12, 1279...amounts to a rather shocking new piece of information...
I have asked the SGI study department to comment on this Gohonzon..but they have not yet responded...
Have you ever received any comments on this issue from the SGI or NST?
Posted by: David Johnson at January 22, 2006 04:50 PM