November 30, 2005
Ryuei's Rebuttal & Hirahara's Response
The Succession Issue Controversy
Rebuttal to Eugene Hirahara's Hit Piece in Living Buddhism;
by Rev. Ryuei: Click Here
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Posted By Terry Ruby at the yahoo group Soka Gakkai International, Mr. Ruby wrote: "I sent Ryuei’s comments on Eugene Hirahara’s “Living Buddhism” article to Eugene. Here is his response:"
Eugene Hirahara's Response to Ryuei: Download File
November 28, 2005
First Gohonzon at Echi 1271
Life and legends of Nichiren
On Nichiren's Gohonzon for Practicing Kanjin
Click on the image to enlarge
Revised & Updated 11-28-2005
Nichiren inscribed this mandala on October 9, 1271 at the residence of an official named Honma Rokuro Zaemon Shigetsura {Lord Honma Rokuro}, at Sagami Province, {present day Kanagawa Prefecture}, in the village of Echi, which is the modern Atsugi City. Nichiren was there from September 13 to October 10.
"Nichiren wrote many copies of the Great Mandala, of which 125 copies are preserved ... The earlist copy is dated the ninth day of the tenth month of 1271, within a month of the Tatsu-no-kuchi Incident, ... The eight earliest copies, supposed to have been written before the eighth day of the seventh month of 1273, which is said to be the date of his first writing of the Great Mandala, are considered to have been written as a study {actually, there are 11 or 12, Murano apparently refers to the 8, 003-010, which are undated}." -- Senchu Murano from the Manual of Nichiren Buddhism pp. 57-59. "1271 Oct. 9: Inscribes preliminary Mandala Gohonzon." -- Timeline of Nichiren Daishonin's Life
Gohonzon 001 in the Gohonzon shu is dated Oct 9, 1271 (Bunei 8): This is apparently the one that several Nichiren Shu sources refer to as the first 'study' or 'preliminary' Gohonzon. Nichiren inscribed this mandala on October 9, 1271. He was being detained at the residence of an official named Honma Rokuro Zaemon Shigetsura {Lord Honma Rokuro}, at Sagami Province, {present day Kanagawa Prefecture}, in the village of Echi, which is the modern Atsugi City. Nichiren was there from September 13 to October 10.
Even though his Echi Village residence was near Sagami Bay & Kamakura, a good 12 day journey from Echigo Province, Lord Honma was the steward of Niiho {Niibe. Niibo} District {Sado Island} of Echigo, where Nichiren was to be exiled. Niibo was granted to the Honma clan of Honshu during the Kamakura Era, and they continued to dominate Sado until 1589.
Kamakura officials of the Hojo Clan had conspired with leading ministers of local establishment temples, such as Rankei Doryu, to have Nichiren charged with libel. He was brought up on charges, convicted in a sham hearing, sentenced to exile at Sado Island, and taken into cutody at Tatsunokuchi beach. An official named Hei-no-Saemon decided to have him executed instead, resulting in the infamous Tatsunokuchi incident.
To make a long story less long, the attempt to behead Nichiren failed. He then received an official order of reprieve from the Shikken (regent to the Shogun), Hojo Tokimistsu. But rather than releasing him, authorities had him taken to Echi, while they sorted things out. After arriving in Echi, Nichiren went to the garden of Honma's compound, and recited the verse portion of the Life Span Chapter of the Tahagata Chapter from the Lotus Sutra {jigage}. He later described what happened as follows:
"Then, as though in answer, a large star bright as the Morning Star fell from the sky and struck a branch of the plum tree in front of me. The soldiers, astounded, jumped down from the verandah, fell on their faces in the garden, or ran behind the house. Immediately a fierce wind started up, raging so violently that the whole island of Enoshima seemed to roar. The sky shook, echoing with a sound like pounding drums."
Hojo Clan authorities eventually decided to enforce the original sanction, and exile Nichiren to Sado. The Shonin left Echi Village on October 10, en route to Echigo Province, excorted by several of Honma's warriors.
Nichiren wrote several letters while at Echi. The following have been published by Soka Gakkai International, and are available on line: {Page nos. refer to "The Writings of Nichiren Daishonin" Soka Gakkai Gosho Translation Committee, ed., trans. Tokyo: Soka Gakkai, 1999. }
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Letter from Echi (p. 194). Written to Toki Jonin on 14 September 1271 from Echi
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The Persecution at Tatsunokuchi (p. 196 - 197). Written to Shijo Kingo on 21 September 1271 from Echi
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Lessening One's Karmic Retribution (p. 199 - 200). Written to Ota Saemon, Soya, Dharma Bridge Kimbara Hokyo on 5 October 1271 from Echi
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Banishment to Sado (p. 202). Written to Enjo-bo in October of 1271 from Echi
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Letter to Priest Nichiro in Prison (p. 204). Written to Nichiro on 9 October 1271 from Echi
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Originally Posted by rbeck at April 23, 2005 03:21 PM
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Mandala 001 appears to kept at Ryuhon-ji Temple in Kyoto. Others housed there: # 040, # 048, # 069
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Comments
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Excerpts of Letters to Don Ross at Gohonzonforum dated May 10 2005:
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"Nichiren wrote many copies of the Great Mandala, of which 125 copies are preserved ... The earlist copy is dated the ninth day of the tenth month of 1271, within a month of the Tatsu-no-kuchi Incident, ... The eight earliest copies, supposed to have been written before the eighth day of the seventh month of 1273, which is said to be the date of his first writing of the Great Mandala, are considered to have been written as a study. {actually, there are 11 or 12, Murano apparently refers to the 8, 003-010, which are undated}" -- Senchu Murano from the Manual of Nichiren Buddhism pp. 57-59. "1271 Oct. 9: Inscribes preliminary Mandala Gohonzon." -- Timeline of Nichiren Daishonin's Life
In the Gohozon Shu Index, Gohonzon Galleries, at the Coffeehouse, I found the following Link: First Gohonzon Inscribed by Nichiren. This is one of two things threw me off track while I was looking for Nichiren's first Gohonzon. The other was not realizing that there is a first Gohonzon, the one dated October 9, 1271; and the first 'Daimandara' Gohonzon, dated July 8, 1273. At any rate, that link takes one to #010. That Gohonzon is undated; the dimensions are 4.7 inches x 8.9 inches. I can find no other information on #010. It is apparently not Nichiren's first Gohonzon.
Note that #'s 3-10, and #12, in the Gohonzon Shu are undated. I assume these were most likely written at Teradomari, Tsukuhara Niibo, or Ichinosawato-Sawata. If anyone has information about their history, or can translate what is written on these mandalas, or in the notes, please post in the comments. I am also curious why there is 003a,b, & c? Are these copies of the same Mandala; all inscribed by Nichiren? I have some limited answers; but mostly, good
questions.
Gohonzon 001 in the Gohonzon shu is dated Oct 9, 1271 (Bunei 8): This is apparently the one several Nichiren Shu sources refer to as the first 'study' or 'preliminary' Gohonzon. Nichiren inscribed this mandala on October 9, 1271. He was being detained at the residence of an official named Honma Rokuro Zaemon Shigetsura {Lord Honma Rokuro}, at Sagami Province, in the village of Echi, Sagami Province {present day Kanagawa Prefecture}. Nichiren was there from September 13 to October 10. Echi is the modern Atsugi City. Lord Honma was the steward of Echigo Province, or modern Niiho {Niibe. Niibo} District of Sado Island, where Nichiren was to be exiled.
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One thing that threw me was this link in your Index:
"First Gohonzon Inscribed by Nichiren" That link takes one to:
That Gohonzon is undated; the dimensions are 4.7 inches x 8.9 inches. I can find no other information on #010.
In the last week or, I have veriried that that:
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In GohonzonForum, Don Ross wrote:
Hello Robin,
I think I understand why you were confused... It seems you found a Mandala a day or two older than the one I was told is the oldest (by Bruce, if I remember correctly). If you look closely at #10, it was not written with a brush. The story I heard is that this halograph was inscribed by Nichiren when he was standing on the beach, waiting to get into the boat to cross over to Sado Island into his 2nd exile.
He picked up stick from the ground, dipped it in ink, proclaiming his homage to the Lotus Sutra, his awareness of his mission to propagate the Lotus Sutra far into the future.
http://nichirenscoffeehouse.net/GohonzonShu/001.html
http://nichirenscoffeehouse.net/GohonzonShu/010.html
Anyway, back to my point, that is how I think of #10. So now it seems you have identified #1 as his first Mandala. That may well be so and you provide convincing evidence and so I will change that in the Coffeehouse.
Posted by: robin at May 12, 2005 04:22 AM
November 24, 2005
Updates at Mettawaves from Robin's Nest
Some may have noticed that certain themes keep repeating here. For example, there are a number of enrties on the three fold syncretic-eclectic mettawaves practice. These include discussions on both theory and practical applications.
The practical applications mainly cover chanting meditation, but I am adding some guided sessions. Also I plan entries on techiniques, postures & gestures; as well as various meditative states. The latter include samatha states; such as smrti, samadhi, and the dhyanas; and vipassana.
There are other entries on Nichiren's Life; his biography, the legends, the various Gohonzon he inscribed, and the events following his passing. Also, related topics, such as "Who Was Nichiren?"
Most of what I write is not date senstive. So as I post new entries, I also sometimes edit and redate old enties related to the topic. That way, related material in the archives gradually winds up in some sort of order.
It also makes the dated monthly archives a bit moot. What I have done is create Individual Entry Archive links. This creates a direct link to each article that remains the same, even if it has been revised and redated. Maybe at some point we can replace the Date-Based Monthly Archive with an Individual Entry Archive Index, or Category Archives.
November 19, 2005
Kishimojin & the Jurasetsunyo Part One
Buddhist Deities
Kishi-mo-jin is a Buddhist Divinity of likely Indic origin; she is named Hariti in Sanskrit. Kishimo is a Raksha, or Yasha in Japan. She is/was the mother of 500 children; though some accounts give this as 100, 1000, etc. Kishimo’s mate was Pancika, the Chief General in the Army of Kubera, king of the Raksha.
Kishimo appears in the Dharani Chapter of the Lotus Sutra, along with ten {10} of her daughters. Kishimo's daughters are Rakshashi, or, in Japan, Rasetsu-nyo. 'Ju' means ten, and 'nyo' means they are female – hence, they are dubbed the Ju-rasetsu-nyo. Their names are Lamba, Vilamba, Crooked Teeth, Flowery Teeth, Black Teeth, Many Tresses, Insatiable, Necklace Holder, Kunti, and Spirit Snatcher.
In the Lotus Sutra, they vow to bless and protect those who uphold and propagate the Lotus Dharma; and punish or curse those who harrass & deter true Dharma teachers. Kishimojin and/or these ten daughters appear on many of Nichiren's Great Mandalas. Nichiren credited their protection with saving him from both the Matsu-baga-yatsu & Ko-matsu-bara persecutions. They also appear in many other legends, such as "Nichiren at Kashiwazaki; The 7 headed dragon & kisimodaimoku". Their blessing & curse from the Dharani Chapter flank the top row on the Fuji style Great Mandala.
The Raksha of Indic mythology were originally benign or semi-benevolent beings, quite similar to the Dwarves of the Tolkien myth. At some point, a malignant human-eating strain appears in folklore. These 'bad' Raksha {cannibal daemons; ogres, ugly dwarves} resemble Tolkien's Trolls.
Meanwhile, the Rakshasha are generally rather nasty demonic beings. They are vampire-like, shape-shifting, flesh-eating, blood drinking creatures who roam at night feeding on the life force of humans. But there are also relatively good Rakshasha; these resemble the Djinn of Islamic legend, Keltic Good Faeries, or qiasi-Buddhist Shi-ten-nyo.
Both the Raksha and the Rakshasha originally dwell in the realm of rapacious spirits or hungry ghosts; known as Preta {sanskrit} or Gaki {sino-japanese}. So, in one sense they represent the World of Hunger on the Gohonzon. However, in Buddhist mythology, they may also be elevated to the status of protective gods & goddesses.
Kishimo, the mother of demons, as we shall see, becomes Kariteimo, or Koyasu Kishibohin; the goddess of child-giving, and guardian-protector of children. In this form, she is sometimes viewed as a female aspect of either the Great Boddhisattva Kanzeon and/or Jizo.
To be continued ...
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Links:
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Buddhist Images World Kariteimo and ten daughters
Kishimojin and other Child-Giving forms of Avalokitesvara {nichirenscoffeehouse}
MYTHICAL-FOLK Hariti
Onmark: Kariteimo, Karitei, Kishibojin, Kishimojin, Kangimo
Kishimojin From Wikipedia, the free encyclopedia.
November 14, 2005
Was Nichiren the True Buddha?
Origins of Nichiren as True Buddha
Revised & Updated 11-14-2005
This is a complex, confusing issue. There are a number of factors involved in the development of this doctrine:
1. The evolution of esoteric Shinto-Buddhist eclectic-syncretism in Japanese Buddhism, especially within the Tendai & Shingon Schools.
2. The rise of the Shogunate.
3. Nichiren's own esoteric inferences in clearly authenticated documents.
4. Early forms of Japanese Nativism/Nationalism that appear to have influenced the Fuji School.
5. The revelation of the Eternal Buddha in the Lifespan of the Tathagata Chapter of the Lotus Sutra.
6. Kamakura Era concepts of Original Enlightenment.
7. Kamakura Era Exclusivism, which was maybe, in part, a reaction against Eclecticism.
I decided to drop all my preconceptions and track down the origins of this doctrine. The result was not I would have expected. I did expect that Japanese Nationalism and Shinto had something to do with it, but not to this extent. I would add that this is not easy to follow. And in some sense, I found it disturbing. My unwillingness to accept that this stream of thought exists in Nichirenism made the inquiry knottier. I am interested in reactions. I think my own would have been: 'huh?
I am wading into deep water. As to the 'Origin' of Nichiren as True Buddha; I have had a hard time understanding the reasoning of the two primary schools that believe this, which makes things difficult. The two schools are Nichiren Shoshu Taisekiji and its long lost half-sister {?}, Honmon Shoshu. {More on this later}. Of course, the SGI still officially accepts the NSS position.
My tentative conclusion is that Honmon Shoshu represents the actual tradition that developed the Nichiren as True Buddha concept. Nichiren Shoshu's theology, in part, appears to be what was left of Honmon Shoshu theology, after it was stripped of most of its Shingon/Mikkyo Shinto-Buddhist fusion elements.
In other words, in Nichiren Shoshu, Nichiren as the ‘Treasure of Buddha’ might be a vestigial doctrine. It appears to have been retained and rationalized for political & sectarian reasons. Now, the similar sounding concept of 'the common mortal as honbutsu' is different, and understanding this separate 'hongaku homon' concept of honbutsu might be useful in figuring out the implicit Mikkyo and Shinto-esque elements of Nichiren's thought.
Posted by rbeck at July 13, 2005 09:39 AM
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Comments
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Thanks, Robin, BRING IT! Byrd in LA
Posted by: Byrd in LA at July 13, 2005 07:53 AM
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Robin:
We all love your research, but don't tease us too much. Give us the bottom line on Nichiren as the true Buddha. Did he say it or not?! If not directly, like Shakyamuni did, we must know what he "really" inferred.
Charles
Posted by: Charles at July 13, 2005 11:11 AM
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Patience. This is going to be a lot of work. I shall start with the Lotus Sutra Chapter 16. If we want to be literalists, he once said that Shijo Kingo was the True Buddha.
Posted by: ryoben at July 13, 2005 11:58 AM
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Patience? I think you have the power to make people impatient - it's a gift. Charles
Posted by: Charles at July 13, 2005 12:23 PM
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Ya, hurry up!
Dharmajim
Posted by: Dharmajim at July 15, 2005 05:22 PM
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November 13, 2005
Distribution of the Mementos?
The Succession Issue Controversy
A Comparison and Contrast of the "Go-ibutsu-haibun-cho" {"Distribution of the Mementos"} with the "Go-yui-gon" {"Nichiren's Last Will & Testament"}.
The "Distribution of the Mementos" is often cited to defend Nissho & Nichiro against the charges that they over-ruled Nichiren's Last Will, by removing items from Nichiren's grave site at Minobu. The Shuso Gosenge Kiroku, by Nikko, and kept at Nishiyama Honmon-ji, definitely contradicts & discredits the Minobu & Ikegami Transfer Documents. But it, the Kiroku, also contradicts & discredits the "Distribution of the Mementos."
General Conditions after the Death of St. Nichiren Part One... offers a Kempon Hokke-Jumonryu perspective. I am not starting a "Lamont Lied" campaign. And I e-mailed the contact from that web site. But the information from that page has caused confusion. He quotes the Shuso Gosenge Kiroku accurately in regard to:
* Naming of 6 overall successors, ranked by seniority.
* No Rank at Minobu -- 6 equal Elders on a rotation system.
* The funeral procession.
All of this contradicts Taisekiji claims, and discredits the Minobu & Ikegami Transfer Documents. Then he comes to the Will, and he omits the actual Testament from the Shuso Gosenge Kiroku. Instead of the actual Will from the Kiroku, the article cites the "Distribution of the Mementos" This is NOT part of the Shuso Gosenge Kiroku.
The "Distribution of the Mementos" is the "Go-ibutsu-haibun-cho"
(御遺物配分帳) kept at Ikegami Hommonji.
御 = go = Honorable
遺物 = ibutsu = momento
配分 = haibun = distribution
帳 = cho = notes
He quotes it as stating:
"The Lotus Sutra, (with notes in Nichiren's own hand), one set to Ben-ajari (Nissho) (This annotated Lotus Sutra is called the "Chu Hokekyo")."
"Object of Worship, one figure, a statue of Shakyamuni, to Daikoku-ajari (Nichiro) One horse and one cloak to Sado-ko (Niko)"
This contradicts the highly esteemed Shuso Gosenge Kiroku, "Record of the Passing of the Founder", by Nikko Shonin. The Kiroku is a true "T" original preserved at Nishiyama, and includes the signatures & seals of Nissho, Nichiro, Nichiji and Niko. The last paragraph of the Kiroku is the "Last Will of Nichiren" (Go-yui-gon). This is where it states that the Statue and Annotated Hokkekyo are to be placed at the Grave Site. Here are 3 translations of the actual Testament from the Shuso Gosenge Kiroku:
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"The standing statue of Shakyamuni Buddha must be set up by the side of the grave. ‘The Annotation of the Lotus Sutra,’ my personal collection of the sutra with the most essential quotations, must be kept in the mausoleum, and the six disciples must check this in their turn. Other sacred teachings are not necessarily kept this way.” In accord with his last will, I record the above. The 16th day of the 10th month of 5th year of Ko’an {October 16 1282}
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"Shakya standing statue grave beside must [be] placed. My collection [of] most essential writings namely [the] explanatory notes [to the] Hokkekyou [put in] same basket [and] place [them in] mausoleum. Six persons fragrant flower take turns."
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"The Honorable testament dictates: Of the Buddha; the standing statue of Shakya, must be placed beside [My] grave. Of the Sutra; My most essential writings, namely, the explanatory notes to the Hokkekyo, [Chu Hokekyo] are to be placed together, in the mausoleum. The six [equally ranked] disciples, at the time of their watch, must read these. Other sacred teachings are not restricted in this manner. In accord with [His] last will, it is wholly recorded as above. The fifth year of Koan, the tenth month, the sixteenth day." -- Recorder, Nikko.
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Also, according to a Nichiren Shu organization, Nichiren Buddhism Modern Religious Institute:
[Translation by Eddy]: "In Heisei 4 [1992], November, the Gosenge Kiroku (in the archives of Nishiyama Hommonji) that was written by Nikko, was designated an important national property, and its [contents] made open to the public. Its contents are indeed valuable information with regards to the funeral arrangements of that time, especially the matter concerning rotation duty. It is written in Koan 5 [1282] Oct 16. Towards the end of the document, there is [Nichiren's] Last Will which mentions: "the standing statue of Shakya, is to be set up beside the grave." (end of translation)."
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This supports Nikko's claim, and the Taisekiji & SGI position, that Nissho & Nichiro violated the will, by removing the annotated Scrolls & Statue. Nichiren Shu also officially agrees. This refutes the Kempon Hokke-Jumonryu's implied position that Nikko & Nichiro received these items in the Will, and that Nikko was jealous about this.
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My kudos & gratitude to Eddy Chai.
Also many thanks to Kazuo.
See Also:
Mettawaves from Robin's Nest August 30, 2005
The Distribution of the Mementoes/Responses to Hirahara
November 07, 2005
The Minobu Transfer Document? Part Three
The Succession Issue Controversy
Mr. Hirahara wrote: "At the same time, there are documents refuting in detail the teachings and actions of the five senior priests written soon after the Daishonin’s death, before the loss of the transfer documents. They include “The Twenty-six Admonitions of Nikko” (Jpn Nikko-yuikai-okibumi), “Guidelines for Believers of the Fuji School by Nitcho” (Jpn Fuji-isseki-monto-zonchi-no-koto), and “On Refuting the Five Priests” (Jpn Gonin-shoha-sho) written in 1328 by Nichijun. They obviously support the authenticity of the contents of the transfer documents."
Reply: Actually, quite the opposite is true. Fuji Isseki Monto Zonchi-no-koto, The Guidelines for Believers of the Fuji School, states: "The Master [i.e. Nichiren] who preceded me had not decided on any country or any particular place. It is customary, at least in Buddhism, to choose the most scenic spot and build a temple there. Then, Mt. Fuji in Sugaru (Shizuoka Prefecture) is the supreme mountain in Japan. We should build our temple there.”
This 'Guidelines' document, cited above, directly contradicts what is written in the Minobu Transfer Document, here: "When the sovereign accepts faith in this Law, the Kaidan of Honmon-ji Temple must be established at Mount Fuji."
Both of these can not be true and correct. Either Nichiren picked Fuji as the site for the Kaidan, or he did not. Moreover, in Hara Dono Gohenji, Nikko expresses regret about leaving Minobu. Therefore, the Minobu Transfer, naming Nikko as Nichiren's sole successor, and Fuji as the site for the Kaidan, must be a forgery?
