Robin Beck

Gohonzon Study; Nikko Monryu; The Blessing and Loss Phrases

In this segment, we examine an image of one original Nichiren Mandala
Honzon which bears these inscriptions. We shall also look at images of
Nine {9} images of Nikko Monryu Honzons. These include:

• Two by Nikko Shonin {1246-1333}' from 1308 & 1332.
• One by Nichimoku Shonin {1260-1333} from 1326.
• Two by Iyo Nichidai {1294-1394}, who was Nikko's direct successor at Omosu/Kityama Honmonji; and the founder of Nishiyama Honmonji.
• One by Nichimyo, the third Abbot of Omosu/Kitayama Honmonji.
• Two by the Twenty-sixth High Priest of Taisekiji Nichiren Shoshu,  Nichikan Shonin (1665-1726} (not the same mandala that SGI issues)
• One by Nichio, their 56th High Priest.

To review, on the Taisekji Mandala Gohonzons, in general, the blessing phrase is located on the Mandala's right side, or your left facing; while the 'curse phrase' is on the opposite side. The Blessing Phrase reads, 'U kuyo sha fuku ka jugo; {有供養者福過十號}; Those who make offering shall cultivate merit exceeding the Ten Honorific Titles of the Buddha." The curse phrase reads "Nyaku noran sha zu ha shichibun; {若惱亂者頭破七分}; those who are hateful and annoying shall have their heads split into seven (7} pieces.'

My take is that those are wondrous phrases. They are about the blessings of cultivating heart wisdom; by overcoming the arrogant pride of dhitti or attachment to opinionated and fixed views. On the other side, the misfortune naturally ensues from clinging to hatred, avarice, envy, selfish pride, and ignorance. It is said that the selfish, clinging false ego is created by the seventh consciousness; which I call 'Manas' {I see the 6th Consciousness as Mano-Vijnana}

Nichiren himself wrote these on the sides of six of his Mandala Gohonzons which are still extant. The early Nikko Monryu Mandalas from Omosu/ Kitayama, Nishiyama, and Taisekiji have the Gain & Loss phrases on the sides, lower than the top row and separated by some space. Taisekiji still follows this today, except they moved the Gain & Loss phrases up higher and in a bit on each side, so they look like fourth {4th} columns on each side in the top row.

As of now, we do not know if this was true of Honzons from the other early Nikko Monryu temples; such as Kyoto Jogyoji/Yohoji, Takase Honmonji, Aizu Jitsujoji, and Hota Myohonji. In fact, Hota may have issued wood block prints of Mandala 016.

I began this segment of my quest several, years ago, by asking some simple questions. Are the so called Gain & Loss Phrases or Blessing & Curse present on any Mandalas inscribed by Nichiren himself, or not? How about Nikko's? Is this a common feature of Nikko lineage Honzons, or just a Taisekiji thing? Those are simple enough questions. However, it is amazing the reactions I have sometimes elicited by daring to ask them. People generally assumed I had some sort of sectarian agenda in mind.

In the last entry, we showed that the so-called blessing & curse phrases do indeed appear on six {6} extant, original Nichiren, Mandala Honzons. Those were presented to Iyo-bo Nitcho Shonin (1252-1317), someone whose name was partially erased, someone named Niccho {(日長)not the Elder Minister Iyo-bo Nitcho {日頂}, nor his younger brother Jakusen-bo}, the Nun Myoshin, Nichimoku Shonin, and the wandering monk Nippo.

If we look at Mandala 054, we can sort of see some notes on either side. It is easy to understand how people have looked at this, but did not realize the Blessing & Curse Phrases were present. They seem to have been added as side notes to the recipient. They do NOT appear to be part of the Honzon proper; the location appears to be haphazard. By contrast, on the Nichiren Shoshu Nittatsu and Nikken, as well as the SGI Nichikan, the phrases are very conspicuous, they are displayed as if they are a 4th entry on each side of the top row. In fact, they start above the other entries, on a horizontal line to the central Daimoku. These leads us to my other question. Is the conspicuous presence of vthe Blessing & Curse phrases a characteristic of all Nikko Lineage Mandalas. Or is it unique to those issued by Taisekiji?

The Nikko Monryu or lineage of Nikko is a diverse group of temples represented in several modern schools. Ueno Taisekiji Nichiren Shoshu, also known as the Fuji School, is just one part of the Nikko Monryu. There are at least 5 important Nikko Monryu Temples just in modern Fujinomiya City. These are Kitayama Honmonji {Nikko Shonin} and Koizumi Kuonji {Saisho Nichigo (1293-1353) & Nanjo Nichiden (1340-1416)} of Nichiren Shu; Nishiyama Honminji {Iyo Nichidai (1294-1394)} iof the Honmon Shu; and Ueno Tasisekiji {Nikko Shonin (1246-1333)& Niida Kyo-no-kimi Nichimoku (1260-1333)} and Shimojo Myorenji {Jakunichi-bo Nikke {1252-1334)} of Nichiren Shoshu. Elsewhere, there are the independant Hota Myohonji {Saisho Nichigo (1293-1353)}, Kyoto Yohoji {Kujo-bo Nichizon {(1265-1345)} and Takase Honmonji {Joren-bo or Hyakkan-bo Nissen (1262-1357)} of Nichiren Honshu, as well Aizu Jitsujoji {Kujo-bo Nichizon (1265-1345)} of Nichiren Shu. All of those temples were founded by Nikko or his direct disciples. Moreover, the Hokke Shu Honmonryu is apparently historically linked with the Nikko lineage, via the old Shoretsu-ha. So, you get the idea that it is more than just Taisekiji.

"After the completion of the ... Temple, Nikko Shonin bestowed the Ozagawari Gohonzon upon Him. It is presently enshrined in the Grand Reception Hall at Taisekiji. This special Gohonzon indicated the transfer ... from Nikko Shonin to Nichimoku Shonin." --Mokushi-e and Shici-go-san

The lineage is named for Nikko {日興) Shonin {上人} (1246-1333), also known as 伯耆{Hoki} 房{bo, ko} 白蓮{Byaku Ren; Whilte Lotus} 阿闍梨 {ajari; acharya; master, teacher} 日興 {Nichi Ko, Nikko}. who was one of six {6} elders appointed by Nichiren to carry on his work after his death. He was the third ranked elder in terms of seniority. He often acted in the capacity of recorder or secretary; both while Nichiren was alive, and after Nichiren's passing. I have several samples of Mandala Gohonzon inscribed or transcribed by prominent figures in the Nikko Monryu.

To begin, we have two examples of Gohonzon Mandalas inscribed by Nikko Shonin. The first two are the same Mandala Gohonzon. It was inscribed in 1332, just a year or or so before Nikko died, and is housed at Sado Sesonji Temple. I am told that this is pretty much a standard Nikko Mandala.

Here are some comments by an expert in the field: "We can see many pieces of Nikko’s handwriting in Nichiren’s letter and records telling Nichiren’s will in his later years. He seems to have always served Nichiren as a secretary and to have been engaged in telling Nichiren’s disciples and followers his will and thoughts. Materials written for Nichiren by Nikko are valuable treasures expressing Nichiren’s belief. Nikko’s handwriting, however, appears to show his own strict character.

Although it is confirmed that approximately 300 pieces of Gohonzon written by Nikko exist today, he probably wrote and gave many more Gohonzon to his disciples and followers. It seems that Nikko wrote 'Gohonzon' in the way that Nichiren approved because they have 'Nichiren Zaigohan' or 'Gohan' written under the 'Daimoku.'

He seemed to have reproduced the Mandala by looking up to Nichiren as his great master because he wrote 'reproduce this' and 'copy this' beside his signature. That there are many reproductions of Mandala dated on the 13th day of the 10th month shows he believed in Nichiren as his master heartily. There exist pieces of Gohonzon written for about 48 years from the age of 42 to 88. He continued to write Gohonzon for half a century." -- Reverend Shincho Mochizuki, Ph. D. Professor, Minobusan University

A Biography of Nikko Shonin Reverend Shincho Mochizuki, Ph. D. Professor, Minobusan University Link 01 ... Link02 ... Link03

The second Mandala we have by Nikko is the Jinshiro {神四郎}Memorial Great Mandala. It was inscribed in 1308 and is housed at Kitayama Honmonji. For more on this, please link to The Jinshiro Memorial Daimandara of 1308 and the Atsuhara Persecutions of 1275-1281

Are the blessing & Curse Phrases present? If so, where? I think they are present in both of these examples. However, they are not conspicuously placed in the top row, elevated as high as the Daimoku. In fact, Nikko appears to have modeled their location after the Nichiren Mandala numbered 054, or, more likely, one just like it; perhaps the one entrusted to Nichimoku?

Also, note the way Nikko signed the mandalas. That is something I wish to discuss in more detail in another entry. Nikko wrote Nichiren's printed name in Kanji, just below the Daimoku. If you look a bit to your left facing {on the mandalas right side}, you can view Nikko's name and Nikko's personal kao seal. Nikko did not copy Nichiren's kao seal -- so I am told. With my eyes, it does look a bit similar. At ant rate, my take is that this indicates it is an original Nikko mandala, it is not a copy of one of Nichiren's. A copy of a Nichiren Mandala, such as a wood block print, would have Nichiren's kao.

Next, I am going to show a mandala by Nichimoku {日目} Shonin {上人} (1260–1333); who was the second Abbot of Taisekiji; and is considered the third {3rd} High Priest of Nichiren Shoshu. Depending on the source, Nichimoku become the Abbot of Taisekiji one day or one year and one day after it was founded by Nikko Shonin and Nanjo Shichiro Jiro Taira no Tokimitsu {1259-1333}; who was a Jito or Steward of Ueno Village, Nichimoku's mother was an elder sister of Tokimitsu.

It is interesting that Nichimoku wrote what looks like Nichiren Shonin {日蓮聖人}; with characters that mean muni or saint-sage. Or this could be the "Zaigohan {在御判}' or 'Gohan {御判}' mentioned above, but it does not look like it. The blessing & phrase inscriptions are more like on modern Taisekiji Mandalas. I do not see the Ichienbudai inscription though. The writing in the lower right hand corner, left facing, is likely the recipient's name.

I have also added two by Iyo Nichidai (1294-1394), who was Nikko's maternal nephew and immediate successor at Omosu/Kitayama Honmonji. He was also the founder of what is now Nishiyama Honmonji. While difficult to make out, both of these have the phrases in the usual location. They are slightly lower than the other entries, and separated by spacing. To me, they create the impression of side notes, rather than top row entries. I can see Ichienbudai laudatory phrase in the lower left hand corner, or our right facing. Nichidai's name and seal is in the opposite corner. Nichiren's name in Kanji is in line with the central Diamoku, but with some spacing. It is flanked by Hachiman and Tensho Daijin {Amterasu Omikami}.

After that is one by Nichimyo, the third Abbot of Omosu/Kitayama Honmonji; I have no dates on Nichimyo, but he was a 'younger disciple' of Nikko, and became Abbot at Omosu about 1336. Nichimyo, like Nichimoku, wrote something below Nichiren's name. This is most likely the 'Zaigohan' or 'Gohan' mentioned above, followed by Nichimyo's name and seal. Or it might be shonin written with the kanji for Minister {上人}? The rest of it resembles the Nichimoku Mandala in spacing; except the Ichienbudai laudatory phrase is present in the usual location.

Finally, we have two Mandala Gohonzons by the Twenty-sixth High Priest of Taisekiji Nichiren Shoshu, Nichikan Shonin (日寛上人) (1665-1726); and one by Nichio, their 56th High Priest. Neither of these is the same mandala as the present SGI Nichikan Gohonzon, though all three were done by the same person.

Note that there are only three entries on each side in the top row of the first one. As of now, it looks to me like Nichikan, on this particular mandala, included the blessing & curse phrases prominently at the top, while omitting either the two Buddhas or two of the four leaders of the Bodhisattvas? Look at the mandala's right side, your left. Start on the outside:

The first on your left, on the out side of the top row certainly looks like the blessing phrase. Then the next two both appear to end with the kanji for bosatsu. However, on the one closer to the Daimoku, I can not really tell. Moreover, on the other side, that does look like Taho Nyorai. So perhaps the two Buddhas are there, but only two of the four leaders of the Bodhisattvas from the Earth?

Nichiren's name in Kanji is also very large, and definitely looks as if it is part of the Daimoku. Also, as Luigi notes below. the Four heavenly kings are not present.

The Daimandara by Nichio, which is dated 1901, looks very much like the one by Nichimoku above. It is not as narrow as the SGI Nichikan or modern Honzons done by Reverend Nittatsu and Nikken. Nichio, like Nichikan, wrote Nichiren's name with very large bold characters, directly below the Daimoku.

For now, I suspect we can safely say that the inclusion of the Blessing & curse phrases is a characteristic of the early Nikko Monryu. While this is a small sample, we have examples from Nikko himself and three of his immediate successors. These blessing and retribution phrases are rather inconspicuous on those inscribed by Nikko; as they are on the six (6) by Nichiren that include them. In other words, these look like side notes. Beginning with Nichimoku, as well as Nikko's heirs at Omosu/Kitayama, these flank the the names in the top row. In other words, they look like a fourth top row entry on each side of the mandala. Then, later on, in the Edo Era, they are elevated to a position in a horizontal line with the Daimoku.

In the next entry. "Nam' Myoho Renge Kyo Nichiren?" we shall analyze the data from these Nikko Monryu Honzons in regard to the position of Nichiren's name, and the inscribing Minister's seal. Note Reverend Mochizuki's comments, above, concerning "Nichiren {日蓮} Zaigohan {在御判}' or 'Gohan {御判}' written under the 'Daimoku.'"

Posted by rbeck at September 26, 2007 06:46 AM

Posted by rbeck at September 29, 2007 12:46 AM