April 09, 2007
Gohonzon Study 1; Lost 1254 Mandala?
This is a wood block print of what might or might not be be an original Nichiren Mandala Gohonzon. The date of the print is the 19th Century {the 1800's}. The date of the original appears to be given as March 20 1254.
This 1954 date is, of course, some 17 years earlier than the date of Nichiren's commonly accepted first Mandala Gohonzon. There is no way to either definitively authenticate a mandala like this; unless an original exists; or there is a mention of it in authenticated records. Moreover, there may be dozens or even hundreds of authentic mandalas that have not been examined by experts, let alone published in the Gohonzon Shu.
The one looks like a simplified or abbreviated Mandala Gohonzon signed by Nichiren. Part of the Kanji is similar to that found on the Ichinen Sanzen mandala {008}, thought to be from 1272. However, the Daimoku looks like later examples, from 1278 or so. So this might be a composite; it could have been assembled from various samples of Nichiren's writing. My thinking is that it might commemorate an event of March 20 1254.
As for the kanji itself:
The Daimoku is in the center, flanked by the two Buddhas; Shakamuni Butsu and Taho Nyorai. Nichiren's signature with superimposed kao seal is below the Daimoku. Below Shaka is a name Kishimojin {Hariti}. It might read Kishimo-jurasetsu-nyo. Below Taho, might be a name of Tensho Daijin {Amaterasu Omikami}. Note that Namu Shakyamuni Buddha is on our left, or the mandalas right; while Namu Taho Nyorai {Tathagata} is on the opposite side. 
Next, in the upper area, there is some diagonal writing on each side., flanking the Daimoku and two Buddhas This type of thing is seen on a few authenticated mandalas. Normally, these are brief notes or sutra quotations intended as encouragement for the recipient. There are also banners on top. While not common. these are seen on some on some authenticated mandalas. The banner and side inscriptions might tell us why this mandala was made.
These are being analyzed.
On the lower right {facing}, we see what might be a passage. I'm told that if you follow the stroke from Myo in the daimoku down toward the bottom right facing, or the mandala's left, there is Komokuten, the Guardian of the West (one of the Four Guardian Kings) just above; and above that, Bimyo. On Nichiren's standard Great Mandala, Dai Komoku tenno is always on the lower right facing, or the mandala's lower left. On the far botton right is the date -- Kencho 6 {1254} third month twentieth day (hatsuka).
Finally, there is some writing on the lower left side {facing}. Here, we would usually see some kind of transmittal or dedication. This might give the date, location, and recipient. It might also tell us the reason the mandala was written.
So this might also tell us what this mandala is about. This one appears to have
a phrase extolling the blessings of those who propagate the Lotus Sutra.
Note that Dai Zocho Tenno, Heavenly King of the South, is also usually in the lower left {facing} corner, Since Komokuten is on the other side, zochoten might be among the characters on the lower left.
These lower right and lower left inscriptions did not become standardized until 1275 or 1276. So, if my guesses are right, this would be another clue that the 1254 date is, at best, the date of an event being commemorated, rather than the date it was written.
I can not find any reference to an event on March 20, 1254. In 1254, Nichiren was residing in a hut at the Matsubayatsu Valley of the developing Nagoe Hills area of Kamakura. In that year, Nichiro Shonin, the 10 year old nephew of Nissho, became Nichiren's disciple. Nissho Shonin, who was Nichiro's uncle, had joined the Hokke Shu a year earlier.
I am told this mandala might relate to "Letter to Renjo", which is in WND II, p. 172.
I would not waste a lot of time trying to decipher this one in detail, but a general idea of what the notes, the phrase, and the transmittal say would be interesting. If anyone has some skills reading Nichiren's kanji, or knows anything else about this mandala, such as a name, please chime in.
Just sat down with an electronic dictionary with a tablet entry, meaning i can approximate the shape of the character on the screen and it spits back options. So freakin cool. I bought it about a month ago but my GF has been hijacking it.
Anyway.
Starting at the top left, facing the mandala.
diag line one - No clue. However, they are relatively clear and I'll work on it over the weekend.
diag 2- no clue. some is legible, work on it.
diag 3 - no clue. work on it.
diag 4 - "heart" 心 "storehouse" 倉
diag 5 - "mouth" 口 "?" "?"
diag 6 - "bimyou" 微妙 = subtle
diag 7 - "Ko" 広"ten" 天; "moku" may be squeezed in there, but it looks like an abbreviated writing leaving out the "eye"/moku. The "ko" seems to be the old version.
vertical lines bottom left, starting all the way on the left.
the first two characters seem to be "housou" meaning smallpox. the remaining four are illegible.
Next line in
"fuku" "fuku" 福 meaning "fortune" "not" 不. The character fu in japanese has the same meaning as "a" as in "atypical" to mean "Not typical". The other two characters are not legible.
third line
two illegible characters, then "ho"/law 法 then "ten" 天 heaven, then illegible, then "birth" 生 or "king" 王and "sha" 者meaning person, but used at the end of a word to designate a person in a certain occupation or position.
Next over we have "kishimojuunyoujin" 鬼子母十女神．Ordinarily it reads "kishimojuurasetsunyojin"
This is already established but the middle is the daimoku-nichiren with seal. To the left "namushakamunibutsu" written in old kanji. On the right is namutahonyorai.
Top right
diag line 1 - "?" ten" 天 "?" "sha" 者
diag line 2 - no clue
diag line 3 - "fu" 不 "shou?" 生 second is a maybe. May mean "no birth"
diag line 4 - illegible then maybe "sen" 船 boat? but an old form?
diag line 5 - "muni" 牟as in shakamuni, then illegible.
diag line 6 - ”?” then "yuu" which seems to be an old character that is not much in use. Don't know what it means and can't get the dictionary to spit out more than a reading.
bottom right vertical,
all the way on the right.
ken sho six "?" "?" third month twentieth day (hatsuka)
next line to the left
fuku 福 ka 迦 juu 十 go ゴ
next line
illegible
next line
illegible
next line
ten 天 sho 照"?" "?"
if you have unicode maybe you can see the modern versions of the characters as best I could figure them.
Later guys,
Q
Robby and friends,
I have to apologize about some errors. I got better details on the phone last night, but don't have access to the notes now. Here is what I recall of the notes.
Preliminarily, as you pointed out, I had the right and left backwards with regard to Taho and Shakyamuni. Although it seems to say "Shakamunibutsu" on the left side, the character for "butsu" does not look like the modern form. It is probably the old way of writing it. The characters apparently referring to Kishimojin are on the left side, but it says "Kishimo" then "ten" "woman" "kami" This seems to be a longer name for Kishimojin. On the other side is "Tensho" but not necessarily "daijin" The lower characters are difficult to recognize.
The diagonal phrases seem to be praises or prayers, but are probably in Chinese and therefore difficult to understand. Probably quotes from a treatise or sutra.
The promise of unlimited fortune, etc. that is on the standard Gohonzon is down in the right, immediately left of the date line which is the most bottom right line (looking at the mandala). The curse that an enemy's head will be split in seven pieces does not seem to appear on this mandala.
I will try and post a scan of my notes in a pictographic form later today.
As an aside, I was talking about the construction of this mandala with my mother and we suspect that this mandala does not represent Ichinen Sanzen as it seems to be missing representations from most worlds. Given that there are prayers for good fortune, it may be more appropriate to view this mandala as a good luck or protective instrument. Obviously further analysis of the mandala would be necessary, but this would seem to support the argument that the true object of worship was not inscribed until much later. Of course, this is a speculative line of reasoning.
In light of the above, it may not be appropriate to call this object a Gohonzon. It may just be a honzon. Not even sure if its a mandara.
My sincere apologies for the misinformation. I was overly excited to contribute. I will be more deliberate from here on in.
Also, my mother's friend who I mentioned is interested in helping out, but he is in the process of moving to California and does not have much time right now. However, he is a great resource as he is knowledgeable and can read Chinese as well as older forms of characters. I look forward to him.
Cheers
Q
"bimyo" means subtle. Went down to Shinanomachi and picked up volume ii of the WND.
The passage in the Letter to Renjo where my mother says this comes from is a zen quote from an apocryphal text that Nichiren then proceeds to question. I think she just read this Gosho and not too carefully, so I dont think the bimyo on the Gohonzon is this bimyo. However, this term is a common term to mean subtle, so although that quote is demolished, it might still generally be associated with the dharma, myoho, the subtle dharma of the Lotus?
In the letter to Renjo, Nichiren is picking apart the claims of the contemporary zen practitioners who claim a transmission outside of the Sutras. Its interesting that he doesn't go and demolish zen completely, but only the claims of contemporaries. I think in another letter he actually includes zen as ekayana. Just one of the things that make you go hmm.
In deconstructing the zen claims, Nichiren explains that we are taught about the dharma in words. "It is through the use of words and letters that the Buddha saves living beings" WND ii p.6. I don't know if I agree with my mother on her reading that this explains Nichiren's rationale for written mandalas, but I don't disagree either. I'm persuaded but not convinced. Need more quotes...
Cheers
Q
Hey,
So I sent the images of the honzon to my mom and she will show it to a study friend of hers who she does a lot of Gosho translation checking with and who has a broad knowledge of Japanese Buddhism. Here is what I learned.
First, Nichiren was inscribing what we call gohonzon in 1254. My mom referred to "Letter to Renjo" in the second volume of the SGI Gosho, p.172. He explains the rationale for a written mandala, apparently. He acknowledges that mandala are supposed to be round, but this format is not conducive to writing in a round shape. In any event, Nichiren was incribing and giving gohonzon to people before 1279 or whichever date people set for the incription of the first gohonzon. In any event, the date is not really an issue.
Down the center is the Daimoku and Nichiren's signature and seal. On the left is NamuTahonyorai and right is Namushakamuninyorai. Below the devotion to the two Buddhas is not the lineage of Dengyo Daishi and TendaiDaishi. On the left is Tensho - something illegible. This is another name for Amaterasu. On the right is kishimo something or other. I didn't write this part down, but its part of kishimojin's name.
On the top left diaganal is some dedication promising unlimited fortune, and on the right is another dedication promising unlimited fortune. the inscription on the right is on present Gohonzon.
If you follow the stroke from Myo in the daimoku down toward the bottom left, you have koumokuten just above. and above that, you have bimyo.
Not translated well but in the gosho Letter to Renjo, Nichiren writes about the attainment of nirvana. In that phrase in Japanese, the term bimyo is used. Mom did not know what this term means in that context. She's looking into it but if someone else knows...
Anyway, she said she is having trouble deciphering the other stuff but is working on it. When her friend gets in on it maybe they'll have some more.
She had a question about where this honzon is located.
Thats that.
Cheers
Q