September 30, 2007
Gohonzon Study; Nikko Monryu; Nichiren Zaigohan
Nam' Myoho Renge Kyo Nichiren down the middle?
At one of the first Buddhist meetings I attended, more than 35 years ago, the guests were told that the Gohonzon always has "Nam' Myho Renge Kyo Nichiren" written down the middle. I have heard that many times since, and it is a common assumption of those raised in the Soka Gakkai and Nichiren Shoshu. As time passed, I learned that this indicates the Principle of Oneness of Person and Law; or Ninpo-Ikka {人法一箇}.
SGI honestly discloses that this is "A principle established by Nichikan (1665-1726), the twenty-sixth chief priest of Taiseki-ji temple in Japan, with 
regard to Nichiren's (1222-1282) teaching, indicating that the object of devotion in terms of the Person and the object of devotion in terms of the Law are one in their essence. The Law is inseparable from the Person and vice versa."
Nichiren Shoshu's view is as follows:
"The enlightenment of the True Buddha from the very beginning of the remotest past is simultaneously Myoho, the Treasure of the Law, and the True Myoho is simultaneously the self-awakened enlightenment of the True Buddha, the Daishonin. Thus, the Treasure of the Buddha and the Treasure of the Law are inherently two aspects of one entity. Without the Dai-Gohonzon, there is no Mystic Law at all, and without the Daishonin, there is no Mystic Law at all. The Dai-Gohonzon of the Oneness of the Person and the Law has been protected and transmitted correctly by the Treasure of the Priest. This makes it possible for those who uphold faith in the Dai-Gohonzon to eternally reveal merit." -- from The Doctrines and Practice of Nichiren Shoshu
Nichiren Shoshu and Soka Gakkai both view Nichiren as the True Buddha whose advent eclipses or supersedes the Buddha Shakyamuni. As such, Nichiren is considered the Nin-Honzon or Buddha-Honzon, as well the Jewel or Treasure of Buddha in whom one takes refuge. Of course, this directly contradicts what Nichiren explicitly stated over and over.
In other words. Nichiren may have repeatedly and unequivocally stated that Shakyamuni of the Juryo Chapter is the Buddha we should venerate. However, we are told that he was, of course, just being humble and showing respect; he did not really mean what he wrote. We should ignore what Nichiren wrote, and instead rely on the oral teachings handed down exclusively at Taisekiji. Moreover, anyone who disagrees with that {Nichiren Shoshu spin} is impugning Nichiren. Besides, Nichiren himself wrote -- 'Nam' Myoho Renge Kyo Nichiren' down the middle of the Gohonzon -- or did he?
There are various rationales for Ninpo Ikka, including vague passages from Nichiren's Goibun or Gosho, as well as kuden { 口伝} (oral) texts. The best known is, 'I, Nichiren, have inscribed my life.' The position of Nichiren's name in a diagonal line, centered directly below the Daimoku, om Gohonzon distributed by SGI, is another. However, while looking through the Gohonzon Shu, I began to notice that there was no consistency as to the location of Nichiren's name. On all the original Nichiren Mandala's, we see his printed name in Kanji, and his personal kao seal, somewhere at the bottom. For help in determining what I am talking about, please look at this chart. 
On most of the earlier mandalas, we see Nichiren's name and his kao separated, on opposite sides. Later on, he writes his kao directly over his name. On a few of these, notably Mandala 101 Nissho's Daimandara of 1280, it could possibly be read 'Namu Myoho Renge Kyo Nichiren.' However, on most of them, there is either a significance space between the Daimoku and his name, or it shaded to the right side {our left facing} or both. An objective observer would have to admit it looks like Nichiren was simply signing and endorsing his work. Any alignment of his name with the Daimoku, on a few Mandalas, appears to be unintentional.
However, when we start looking at transcriptions of Nichiren's Mandala by clerics of the Nikko Monryu, one might get a different impression. The protocol for the design of Taisekiji mandalas calls for inclusion of the Blessing and Retribution inscriptions. There is also a specific way of signing the mandala. Both of these date back to Nikko Shonin. The same protocol was observed by Nikko's immediate successors at Nishiyama, Kitayama/Omosu, and Taisekiji.
Nikko's method of signing them was as follows:
He wrote Nichiren's name in Kanji below the Daimoku like this: {日蓮}. Then below that, or off to the left side facing; "Zaigohan" {在御判}} {by authority of). Then the wrote his name & seal. So the signature would read, 'Nikko, by authority of Nichiren.' This tells me Nikko viewed himself as endorsing or signing the mandala in Nichiren's stead, or on Nichiren's behalf.
I do not think he wrote 'Namumyohorengekyonichiren.' Also, if I look at the earliest transcriptions of mandalas by Nikko's immediate successors, there is a space between the Daimoku and Nichiren's name in Kanji. I would not see this as indicating 'Nam' Myo ho Renge Kyo Nichiren' down the middle.
Taisekiji still follows that protocol; except there is no space at all between the Daimoku and Nichiren's name. Also, Nichiren's name is large, so it looks like it is indeed intended to read "Namu Myoho Renge Kyo Nichiren" down the middle. They even have some supporting documents that magically appeared in the Sixteenth {16th} Century. These were allegedly authored by Nichiren, and are said to provide specific instructions about how to transcribe the mandala. They also transfer exclusive authority over the transcription and bestowal of them to Nikko. There evidently are, or were, several redundant documents with differing names.
Nikko then allegedly secretly transferred this exclusive monopoly to Nichimoku, in 1333, just before Nikko's death. Since that time, the Gohonzon produced and issued at other temples, without permission of the Chief Abbot of Taisekiji, are considered by Taisekiji to be counterfeit honzons. The sin of worshiping a counterfeit honzon allegedly causes one to fall into hellish realms for a long time.
Neither Nikko nor any of his successors ever mentioned any of this. Some think that the Taisekiji transmissions documents are self serving forgeries. None of these doctrines about secret transmissions from Nichiren to Nikko, and from Nikko to Nichimoku, show up at Taisekiji, in writing, until the late 1500's. The same is true of the concepts of Nichiren as True Buddha and the Dai-Gohonzon. The idea that the Daigohonzon is the current wooden mandala at Taisekiji first appears in the 1600's.
"Nisshu’s reference to the Dai-Gohonzon was the first reference to the Dai-Gohonzon among all the existent and publicized historical data. .. Nichiu,
the 9th high priest, is said to have verbally transferred, as is written in 'The Accounts of Teacher Nichiu (Yushi Dansho Monsho),' 'seven articles and
fourteen important points of the object of devotion.' Nisshun, the 22nd high priest, wrote, 'The teachings, whichwere verbally transmitted with regards
to the object of devotion through the lineage of Nichiren Daishonin- Nikko- Nichimoku Shonin, have been kept at this temple.'"
“Exegesis on ‘Taking the Essence of the Lotus Sutra’ reads, ‘The Seven Orally Transmitted Teachings of the Object of Devotion,’ ‘The Threefold Orally Transmitted Teaching,’ and ‘Important Points for Transcribing the Gohonzon’ —these are the transfer documents transmitted orally only through the lineage of the successive high priests. How could we expose them?”(CE, p. 599).
"the 30th high priest Nitchu’s record of Nichikan’s lecture on 'The Object of Devotion for Observing One’s Mind,' reads, 'Seven Articles for Transcribing the Gohonzon (Honzon Shichika no kuden),' 'Important Points for Transcribing the Gohonzon” (Honzon Hippo),' and so forth, are the writings that we should not refer to openly. These are the documents that only the successive high priests should know. ... This indicates that in those days no one except the high priest ... had access to these documents ..."
"As to the various doctrines regarding how to transcribe the mandala Gohonzon, only the school’s successive high priests were able to have access to them. Today, however, they are known to many others through such published documents as 'The Transmission of Seven Teachings on the Gohonzon (Gohonzon Shichika Sojo)' and 'The Transmission of Three Points on the Gohonzon (Honzon Sando Soden).'"--
- Nisshu 14th CP served 1573-1596
- Nisshun 22nd CP served 1680-1682
- Nichikan 26th CP served 1718-1720/1723-1726
- Nitchu 30th CP served 1736-1740
- Nichio 56th CP served 1889-1908
So the excuse offered by Taisekiji, for the lack of documentation, is that all of these transmissions were secrets not intended for public disclosure?
Sorting out exactly which secret transmission documents were revealed by which Taisekiji High Priest, and when, and to who, is a task for another day, perhaps another person. For now, I can say the roots of the teachings can be found in some of Nikko's actions, such as the manner in which he copied the Mandala Gohonzon.
This starts with Nikko writing the Blessing & Curse Inscriptions, inconspicuously, as side notes, on his transcriptions. He also wrote 'Nichiren Zaigohan' under the Daimoku, leaving a space. He also wrote 'copy this' -- indicating he preferred they make wood block prints with his, and leave the Nichiren originals alone. I have heard stories that that Nichiren's direct disciples began 'mass' reproducing Nichiren's original Mandala Gohonzons sometime after Nichiren's passing in 1282. Most likely, the method was using wood block prints to duplicate them.
Nikko evidently objected to this practice: In fact, on five Nichiren originals, Nikko wrote, {懸本門寺可為万年重宝也}-- "Hanging it up in the Honmonji that is regarded as the precious treasure of ten thousand years." This further indicates he preferred the Nichiren originals not be tampered with, duplicated, or copied via wood block prints; he wanted them to copy his own.
There is a lot of speculation about context. I suspect the reference was to making both wood blocks for printing and board mandalas. The method did not destroy the original as some think but evidently did leave trace marks. At any rate, Nikko inscribed mandalas himself, and wrote "copy this" on them, These were subsequently used to make wood blocks for reproducing them.
Later Clerics in his lineage took 'copy this' to mean a protocol for transcriptions, and literally copied his style. They gradually moved the Blessing & Curse Insciptions up to the top, and in, so they became a fourth top row column on each side. They also wrote Nichiren's name larger, and eliminated the space under the Daimoku. By the time of Nichikan, this had become codified as Nam' Myoho Renge Kyo Nichiren; as various Clerics had written back dated transmission documents as 'back fill.' It was Nichikan who then invented the concept of Ninpo Ikka; at least as it applies to Nichiren as True Buddha. That is my take as of now.
BTW. further down is a picture of an Omandala inscribed by Nichiro {日朗} Shonin {上人} ((1245–1320)). This is the only one I have seen by any of the other {6} six elders other than Nikko. Nichiren wrote his own name and seal at the bottom. Nichiren's name is not on there at all.
From September 20, 2007 Gohonzonshu Notes & Details: Mandala 016
Comments:
Robin wrote: The other thing that comes up is the location of Nichiren'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 kao seal is on the right, or our left if we looking at it. Nichiren's name is on the other 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 kao mean nothing. Posted by: robek at September 17, 2007 03:08 PM
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Suneye wrote: I think it is a Fuji school thing to regard Nichiren as the person embodying the law of Namu Myoho-renge-kyo. Posted by: suneye at September 20, 2007 09:58 AM
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Suneye wrote: If 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." Posted by: suneye at September 20, 2007 10:05 AM
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Suneye wrote: 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 AM
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Robin wrote: Thanks suneye. Excellent contributions as usual. I have some picture of mandaras by Nichidai & Chimneys 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. Posted by: robek at September 20, 2007 05:24 PM
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Suneye wrote: Mandara 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. Nichio Taisekiji 56th. Fuji school. "Nichiren" below the Daimoku. 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 AM
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Robin wrote: On one by Nichidai from Kitayama, the second CP there, it looks like Nichiren flanked 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. bPosted by: robin at September 21, 2007 01:52 PM
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Suneye wrote: Left facing is Hachiman Dai-Bosatsu. On the right is Tensho Daijin. 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 PM
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Robin wrote: I 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
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Suneye wrote: 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 PM
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Robin wrote: I did not mean passive, I picture all the beings sitting, kneeling, or standing in gassho, worshiping the Eternal Buddha, represented by the central Daimoku. 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.
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