December 30, 2005
Unknown Mandalas?
Life and legends of Nichiren
Nichiren's Gohonzon for Practicing Kanjin
At Boso Hanto 1264-1267
Matsubagayatsu 1253-1258
The above looks like a simplified Mandala Gohonzon signed by Nichiren. It was labeled as a wood block print made in the 19th Century. The date of the original was given as March 20 1254. That is, of course, 17 years before the traditional First Gohonzon at Echi.
This next one, below, appeared at an auction with an asking price of 800,000 US dollars.
The auction advertisement read: "Nichiren Daishonin while doing shugyo [ascetic training] at Nakayama Hokkeji wrote this real Gomandala and the same temple has preserved it."
We know that Nichiren was at Nakayama for a few months, 1260-1261; this was his "Flight from the Matsubagayatsu Persecution". He returned again in 1264 (Prolonged his Mother's life, "Komatsubara Persecution") and remained until 1267. It is said that he taught the ascetic training during the latter stay.
Toki Jonin founded the Hokke-do in 1260, which he later expanded and renamed Hokke-ji. A short time later Ohta Jomyo founded what would become Honmyoji. In 1545 the Hokkeji and the Honmyoji Temples were united as the Nakayama Hokekyoji Temple.
See also HOKEKYO-JI TEMPLE, OHTA INARI DAIMYOJIN, and Shochuzan Hokekyo-ji Temple
In response to an inquiry GohonzonInfo-owner replied:
"I blew up the scan, which was not terribly helpful since it was only 72 dpi and fuzzy to start with. I have become very familiar with Nichiren's style of brushwork from my work on his Gohonzons."
"My initial opinion is that if it's a forgery it's a good one, but the fact that the brocade is in such good condition makes me suspicious. That could have been replaced, of course, but if this has been kept by Nichiren devotees, they would have wanted to keep the original brocade intact."
"If I had to bet the farm, I'd say it's a forgery by a very good forger, but since I don't have to bet the farm, I'll just hope this turns out to be genuine and ends up with a believer instead of an art collector. And that someone sends me a scan I can work with."
As Don Ross, venerable host of Nichiren's Coffeehouse Gohonzon Shu, pointed out, [mandala] "numbers 19 to 23 have a similar construction, appear to be written around the same time (based on handwriting comparison), and 19 in particular is EXTREMELY SIMILAR."
Note that are four top row entries on the left, and three on the right {facing}. Also, Aizen & Fudo aren't there, the signature & seal are on opposite sides, and and the writing is cursive. These mandalas {19, 22, & 23} are all thought to have been drawn by Nichiren in 1275 at Minobu.
#019. dated January: no year giben, Kept at Myo{ ___ ?} Kyoto
#020. April 1275 (Bunei 12)
#021: No date; kept at Kamakura Myohonji
#022 & #023: No dates; Both Kept at Sado Myosenji Temple
December 28, 2005
Sado Siken-no-Daimandara of July 08 1273
Click to enlarge. "Sado siken no Dai mandala"
"The great mandala which was drawn in Sado for the first time."
Revised & Updated 12-28-2005
Life and legends of Nichiren
Nichiren's Gohonzon for Practicing Kanjin
There are many references to a Great Mandala inscribed by Nichiren at Ichinosawa {modern Sawata} Sado Island on July 8 1273:
"On July 8th, 1273, St. Nichiren, brushed the seven sacred characters Na-mu Myo-ho-ren-ge-kyo down the center of a piece of silk material measuring about two feet, six inches by five feet, eight inches." -- from Nichiren Shu
"1273 July 8: Inscribes the first Mandala Gohonzon of the Ten Worlds, as a symbol of the Lotus Sutra and object of worship." --from Timeline of Nichiren's Life
"The first Mandala Honzon was revealed on July 8, 1273."-- The THREE GREAT SECRET DHARMAS by Rev. Shokai Kanai
"On July 8 of that year, he wrote the Great Mandala for the first time" "...the eighth day of the seventh month of 1273, ... is said to be the date of his first writing of the Great Mandala, ... "Manual of Nichiren Buddhism by Rev. Senchu Murano
I have often wondered why this mandala is not in the Gohonzon Shu. I only recently learned the reason; it apparently no longer exists, and was already lost when the GS was first published in the 1940's . However; there are pix of two Dai Mandaras that I have reason to suspect might be based in the original Great Mandala of July 8 1273: Neither of these is the actual Great Mandala of July 8, 1273. That particular Great Mandala was, I have learned, destroyed in a fire about a century ago. However, they are possibly similar to the original. They are rather similar to each other, and are not based on anything else that is published.
One is sold commercially by Kaiundo and other religious items suppliers. I have a hunch it is at least loosely based on the Great Mandala of the Ten Worlds inscribed on July 8, 1273. Also, see Ernesto's comment below. That is an example of how valuable reader input is on this topic. If you know something, please share! The other is Chikusan's Treasure, Chikusan's Treasure from an Antique Store . An astute observer will notice that, in the top row, there are 4 columns of characters, flanking the Daimoku on each side, instead of three. The extra pair represent the Emanation Buddhas and Virtue Buddhas of the Ten Directions. (See Also: The Buddhas of the Ten Directions). On both the Kaiundo # 4340 and "Chikusan's Treasure", "Namu Emanation Buddhas" is on the right, between Jogyo and Anrugyo; while "Namu Buddhas from the Ten Directions" is between Jyogo and Muhengyo, on the left.
This is a tad different from what I am seeing on authenticated pre-1278 Nichiren Mandalas. I have never seen any exactly like this. On the others, such as the Tenmoku Mandala, the Nichiren Prayer Gohonzon, etc., Zentoku Nyorai {the Virtue Buddha of the Eastern direction} is on the right side, between Jogyo and Taho; while Jippo Bunshin {Emanation Buddhas}is on on the left, between Jyogo and Shakyamuni {See Ernesto's comment below, it took me a while to catch on to this}.
KK writes:
"This gohozon's date, ... ["Chikusan's Treasure"], the eighth day of the seventh month in the tenth year of Bun-ei -- is surely the same as that of so-called "Sado siken no Dai mandala" (the great mandala which was drawn in Sado for the first time). But the famous gohonzon is reported to have been lost in the fire in Mt.Minobu together with other very important documents such as Nichiren's original manuscript of "Kaimoku sho" in the eighth year of Meiji, more than 100 years ago, so we don't have even the photo picture of the gohonzon. Only some priests who had a chance to see it before the fire left the records which tell us what the gohonzon looked like, what were drawn on it." -- KK
Moreover, the proportional dimensions are identical to those described above. Based on that, I suspect it might represent the actual Gohonzon that Nichiren inscribed on that date. This does not mean it is even an exact duplicate. However, it is certainly the best clue I have as to what it looked like.
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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, and they are phrases from the Tendai tradition, based on passages from the Lotus Surra.
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While researching this mandala on line, I came across an anti-Kempon Hokke hit piece; AMAZING VISIT TO MYOMAN-JI, HERETICAL HEAD TEMPLE OF KEMPON HOKKE SECT, IN KYOTO. Apparently, some ill informed Americans had viewed a traditional painting at a Kempon Hokke Temple in Japan. They somehow saw this painting; of Nichiren inscribing The Great Mandala of July 8 1273, as evidence of the Taisekiji Dai Gohonzon. They wrote:
It was titled, "Inscription of Dai-Mandala." From the picture, the size of the Dai-Mandala can be estimated as 3 feet by 10 feet. Photo F: The Inscription of the Dai-Mandala . This was not in Sado Island, because several priests, all well dressed, were watching Nichiren Daishonin who was writing the special Dai-Mandala with sumi-ink and a brush.
Needless to say, this is the illustration of the inscription of the Dai-Gohonzon. (This is particularly important, because Bruce and other KHS members have been writing that the Dai-Gohonzon in Taisekiji is a fake.)
Needless to say, they had not studied much history. At the time, Nichiji, Hoki-bo Nikko, Sado-bo Niko, Shijo Kingo, and Nichiro had arranged for Nichiren to be moved from the hut at Tsukuhara, to more comfortable lodging; Kondo Kiyohisa's residence at Ichinosawato, near Mano Bay, on the Sea of Japan. The former three were likely present for the inscription itself. In addition, Lady Nichimyo had visited, bringing gifts of silk, hemp paper, ink, and brushes. Also, by that time, a number of Sado residents had converted.
Posted by: robin at May 12, 2005 04:22 AM
Revised from original entry dated April 26, 2005
Revised & Updated 11-28-2005
Revised 12-28-2005
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Unpublished Mandalas
As Don Ross recently explained, at the Tusker Sangha, and GohonzonForum, there are thought to be three autheticated Nichiren Gohonzon not in the Gohonzon Shu. One of these is Nichiren's Last Gohonzon. If I am correct, that one is dated the sixth month of 1282?
As for the other two. Don wrote:
" To my knowledge, there are three known authenticated Nichiren Gohonzons which have net yet been published in RAK's Gohonzon Shu. ...At least two of them are owned and used by Nichiren Shu. ... I don't know the third, but the other Mandala I am aware is the sister Gohonzon to the PG, the one inscribed with nearly the same inscription for Nichiro in the same month as when the PG which was inscribed for Nissho. "
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Revised Excerpt of Letter to Don Ross at Gohonzonforum dated May 05 2005
Don,
A while ago you mentioned knowing of three Authentic Nichiren Gohonzon not in the G-Shu? I gathered that maybe Nichiren Shu might have declined to publish these for proprietary reasons. At least that is a logical conclusion. You are apparently certain on two of these; and the Coffee-House, with the help of Scotty, has published one of them? No need to repeat the details on those two.
I think are several more. "Buuut --- we now know that the Sado siken no Dai mandala" (the great mandala which was drawn in Sado for the first time); the Dai Mandara of July 08 1273 is NOT the third one, since it was destroyed in a fire.
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Thanks to Eddie, I have dates on the first 26 in the Gohonzon Shu. As you know, some are not dated. It appears that, as of publishing in 1247, the Gohonzon Shu was; or there was an attempt for it to be, as near as possible, in chronological order. Of course, anything added later would not be in chronological order. And there are the 8 very early 'study' or 'preliminary' Gohonzon that are undated {003-010}.
The dates on the first 13 are relevant to a discussion of July 8 1273 Great Mandala:
001: dated Oct 9, 1271 (Bunei 8): This is verified by Nichiren Shu sources as the first 'study' or preliminary Gohonzon. Nichiren inscribed this mandala on October 9, while he was being detained at the residence of an official named Honma Rokuro Zaemon {Lord Honma Rokuro}, at Sagami Province, in the village of Echigo, from September 13 to October 10, 1271. Echi or Echigo is the modern Atsugi City.
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002: dated Jun 16, 1272 (Bunei 9): This one is also verified by Nichiren Shu sources. Nichiren had been at en route from Echi to Teradomari from October 10 to October 21. They left Teradomari on October 27, and arrived at Tsukuhara Sado, now the site of Sado Konponji, at modern Niibe/Niibo, on November 1.
In April Transferred from Tsukahara to the residence of Kondo Kiyohisa at Ichinosawa on Sado. Ichinosawa is modern Sawata/Sawato near Mano Bay. There are three Nichiren Temples nearby, Abtusubo-Myosenji, Sado-Jisso-ji, and Sado-Myoshoji. In May, Nichimyo traveled to Sado Island to visit Nichiren Shonin. On June 16 Nichiren inscribes another preliminary Mandala Gohonzon {002}.
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003a to 010: Undated. So these may be out of order.
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On July 8: [Nichiren]inscribes the first Mandala Gohonzon of the Ten Worlds, as a symbol of the Lotus Sutra and object of worship. So # 011 was a month before {or 11 months after] that. There is no Mandala fitting the description of this one in the Gohonzon Shu; and Nichiren Shu has a detailed decription of it -- made of Silk, exact dimensions.
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011. Eddy indicates this was dated Jun 1274 (Bunei 10). By then, Nichiren had already moved to Minobu {on May 12 1274}. According to Nichiren Shu, Nichiren wrote a June 1274 mandala for his disciple Tenmoku.
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012. Undated. This is a very simplified mandala. It looks to me like four buddhas flanking the Daimoku? These four entries might include Shakyamuni, Taho, and representitives of The Emanation Buddhas, and the Virtue Buddhas of the Ten Directions? There are also Aizen & Fudo, but no 4-heavenly Kings. There is an interesting looking inscription on the right facing, outside of Fudo.
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013: dated Jul 25, 1274 (Bunei 11): It looks very much like the one dated Jun 1273{/} or 1274{?}.
Also, Chikusan's Gohonzon is related somehow, since it is dated July 8 1273.
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Comments
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Hi Robin,
Great sleuthing on your part. I am really enjoying the series. I just wanted to comment on the Great Mandara, you mentioned, that is obtainable from Kaiundo. You may be aware of this already, but this is the Great Mandara that I chant to. When I asked Rick, the owner of Kaiundo, if he knew what the extra columns along the top said, he said that the one on the right says, "Namu Emanation Buddhas," and the one on the left says, "Namu Buddhas from the Ten Directions." This makes it a bit different from actual Nichiren inscribed Great Mandalas, such as the Prayer Gohonzon and Hon-in-myo Daihonzon, which include "Namu Good Virtue Buddha of the East" on the right, and "Namu Emanation Buddhas" on the left. Of course, being second hand information, I could be wrong.
Ernesto
Posted by: Ernesto at April 24, 2005 12:11 PM
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Robin:
Fantastic pictures. You're like the FWP curator of awesome Buddhist images.
Something off topic - did Nichiren have any siblings or was he an only child? I thought I saw a reference in one of his writings, that he had brothers. I had asked that question to some senior and was sort of shot down back in the day. Are you the oracle?
More in line with your topic now - What was your impression of the lithographs (?) on the walls of Myogyoji temple? They weren't high art or anything, but they told a nice story of the life of Nichiren. As for my personal interest in Buddhist art, I would most like to see highly realistic renderings of Nichiren and Shakyamuni in action. Suitable for framing stuff.
Keep us entertained and informed, Robin.
Charles
Posted by: Charles at April 21, 2005 10:45 AM
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Thanx. Some of those were even thumbnails that I enhanced, On the first question, yes. He was the fourth child of Shigetada and Umegiku Nukina. On the second, I should know the origins of the art at the temple. Let's see? Hmmmm? They are fromThe Nichiren Daishonin Shoden. I think it was published in 1981 by Taiseki-ji. The original paintings were by K. Touko in 1920 for "Nichiren Shonin". However, they are based on older paintings. I have come across refrences to 17th century versions of the collections. Of course, each artist uses creative liscence and adds scenes.
There are several partial collections of these on line. Nichiren Shoshu has two versions of theirs. The Nichiren Shu has at least two, one in japanese. Some scenes are adjusted to fit whatever who pays for them wants. I rate stories as impossible, possible, plausible, likely, etc. For example, I think pix putting Nichiren in red robes might be historically inaccurate. But the event might real, or a legend of a real event.
Oh, I fixed up the links to Maka Shikan sources. I do not think there is a full translation. In fact, that is impossible. Some chapters of the lectures were never even recorded.
robin
Posted by: robin at April 21, 2005 11:40 AM
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December 22, 2005
Omosu & Taisekiji
The Fuji School
This is from Wikipedia:
After his involvement with the founding of Taisekiji, Nikkō named his disciple Nichimoku (1260–1333) as his successor and retired a few miles away to Omosu, where he founded a seminary and concentrated on training disciples until his passing in the second lunar month of 1333 at the age of 87. --Nikko (priest) From Wikipedia, the free encyclopedia.
And this from the now out dated English version of the Soka Gakkai Dictionary:
Omosu Seminary: A seminary that Nikko, Nichiren's successor, established in Omosu Village of Fuji District, Suruga Province, Japan, 1298. ... In 1483 the seminary severed its ties with Taiseki-ji and became affiliated with Koizumi Kuon-ji* temple, the origin of which was the dwelling inhabited by Nichigo during his dispute over the possession of part of Taiseki-ji with its fourth chief priest, Nichido. In 1515 it was renamed Hommon-ji and returned to the Nikko school (based at Taiseki-ji). In 1899 it was renamed Kitayama Hommon-ji and the school connected with it became the Hommon (Essential Teaching) school. In 1941 it merged into the Minobu school in response to a government order. --Soka Gakkai Dictionary of Buddhism
The mainstream account of the founding of Omosu Temple and Seminary differs radically from that taught in America by SGI and Nichiren Shoshu. Unfortunately, the Nichiren Shoshu version is widely accessible in English, so it appears to a casual reader to be "mainstream." Meanwhile, the actual mainstream view has largely been pieced together in English by Independent and often amateur researchers.
SGI and NST have been somewhat disingenuous about the entire matter. They made it appear that the Honmonji Temple at Omosu was a mere Seminary that belonged to Taisekiji. SGI's "Great Dictionary of Buddhist Philosophy (the 3rd edition)" modifies that position. Translation from KK:
Omosu: Omosu Village of Fuji District of Suruga Province. Today's Kitayama in Fujinomiya City of Sizuoka Prefecture. After one year since Nikko Shonin left Minobu, Taisekiji was founded on the twelfth day of the tenth month in the third year of Sho-ou (1290). Next day the Law was entrusted from Nikko Shonin to Nichimoku Shonin. [the Ozagawari Gohonzon was inscribed and transferred to Nichimoku Shonin].
At the request of the steward, Ishikawa Magozaburo Yoshitada, of the next village, Omosu, Miei-do of Nichiren Daishonin and Suijaku-do of Tensho Daijin were built at Omosu on the fifteenth day of the second month in the sixth year of Ei-nin (1298).
Nikko Shonin moved to Omosu at this occasion and instructed students and tried to train disciples (the opening of Seminary). Soon he appointed Jakusen-bo Nitcho who had broke with Niko and came to him to the first chief instructor. After Nitcho died young, he appointed San-mi Nichijun to the second chief instructor. In this way he promoted the learning of Nichiren Daishonin's Buddhism and make efforts to study it. A lot of disciples gathered around him. The disciples in Taisekiji also, old and young, walked two kilo meters to and from Nikko Shonin. Omosu Seminary together with other halls was called "the temple at Omosu" or "Omosu" from its location.
At the beginning two temples were united as one. In the fourteenth year of Bun-mei (1482) there occured a debate about the heritage of the Law between Taisekiji and Koizumi Kuonji*. Nichijo of Omosu gave his approval to Kuonji and became agaist Taisekiji. In the twelfth year of Ei-sho (1515), Nikkoku of Omosu named the temple 'Honmonji' under the permission of Imagawa Ujichika (the feudal lord of Suruga province --K.K) and became Komon sect of Nichiren Shu ('Komon' means the disciples of Nikko --K.K).
In the thirty-second year of Meiji (1899) the sect was renamed as 'Honmon Shu'. They call their temple 'Kitayama Honmonji' from its location. Since the sixteenth year of Showa (1941) it has been united with Minobu Sect of Nichiren Shu. (from SGI's Great Dictionary of Buddhist Philosophy, the 3rd edition) -- From: Kawai Kazuo > Date: Fri Dec 16, 2005 12:02 pm
This is considerably different than the Nichiren Shoshu version of history that SGI parroted in the "Soka Gakkai Dictionary of Buddhism." Still, contrast that revised SGI version with this from the Kitayama Honmonji web-site:
"Nikko Shonin left Minobu in December in the first year of Sho-ou(1288), the sixth anniversary of Nichiren Daishonin's death. He moved to Ueno at the invitation by Nanjo Tokimitsu and made a hermitage at Oishi-ga-hara in October in the third year of Sho-ou (1291--this is wrong. correctly 1290, K.K).
But he loved the scenery of Omosu Maruyama and was donated a piece of land by two stewards, Ishikawa Yoshitada of Omosu and Najo tokimitsu of Ueno. Then he began the construction with the help of Hokke believers in Ueno and Koizumi(a place name --K.K) in the first year of Ei-nin (1293). In the sixth year of Ei-nin(1298), Hondo(the main hall), Mieido(the Image hall) and Suijakudo(a kind of hall --K.K) were built.
They hung out the tablet written "Hokke Honmonji Kongen"('Kongen' means 'root'--K.K) meaning that the temple was the root to achieve the building of the Honmon Kaidan (ordination platform--K.K) which was the oath of Nichiren Daishonin. Nikko Shonin who spent thirty-six years in this temple, raised Omosu Dansho (Seminary--K.K) and tried to educate young men and to spread daimoku until his death on the seventh day of the second month in the third year of Gen-ko(1333), at the age of eighty-eight." from CP of Kitayama Honmonji, originally in Japanese.From: Kawai Kazuo > Date: Fri Dec 16, 2005 1:13 am
SGI seems to have scrapped the Nichiren Shoshu claim that Kitayama/Omosu was a mere sub-temple Seminary of Taisekiji, that 'rebelled' in 1483. The revised SGI account admits that "Hokke Honmoji Kongen" was, from the start, a separate Temple from Taisekiji, but still has the two more interdepedent than Kitayama's own account.
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*Koizumi Kuonji. Koizumi was/is a town near Ueno & Omosu. Nichigo built a Temple there. It may have been the original Renzo-bo. Koizumi Kuonji is not related to Minobusan Kuon-ji. The 1482 debate was Taisekiji {Nichiu} and Nishiyama Honmon-ji-{Nichigen} versus Kitayama Honmon-ji & Koizumi Kuon-ji. Nichigen & Nichiu were proponents of an early form of Nichiren as True Buddha Doctrine.
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December 18, 2005
Board Mandalas & Hokke Shu?
Kempon Hokke Hogwash Hit Pieces
On Nichiren's Gohonzon for Practicing Kanjin
The Ita-Dai-Go-Honzon Issue
A Kempon Hokke Hit Piece:
"Let recap the so-called dai-gohonzon?/01"
As I mentioned previously, most of our information about Nichiren has come from Nichiren Shoshu. Meanwhile, one of the primary sources of alternative information, in English, has been another small School, one known as Kempon Hokke. Among other things, they put together an anti-SGI, anti-NSS web page:
I recently examined a series of claims they made about the Taisekiji Dai Gohonzon, in an article called:
1. Board mandalas first appeared in the later Muromachi Period (post 1333 AD), long after Nichiren's death. These board mandalas were associated with Hokke fraternities and Hokke Halls that sprang up in the Muromachi period.
The term "Hokke Shu" ( or Hokke Ko, which is "Lotus Sutra confraternity), which is written on the so-called dai-gohonzon, was not used during Nichiren's lifetime but several decades later. In fact, the Tendai sect took the Nichiren temples to court over the use of the term, "Hokke Shu", which, up till the Muromachi period, was used exclusively by the Tendai sect.
The Tendai sect regarded the Nichiren movement as just an offshoot of the legitimate Tendai sect, and therefore exerted its right to the use of the name, "Hokke Shu" (Lotus Sect). This tell tale discrepancy of the term "Hokke Shu" (or Hokke Ko) places the date of the so-called "dai-gohonzon" well beyond its supposed date of 1279.
Allegation: Board mandalas first appeared in the later Muromachi Period (post 1333 AD), long after Nichiren's death.
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Reply: This is really a moot point. There is no reason to think there was ever any prohibition against board Mandalas in Nichiren's School. Nichiro himself is said to have engraved Daimoku tablets. As did Nippo. Certainly, the craft of engraving mandalas on boards existed in Nichiren's time.
Engraving did require greater skill than writing on paper. It was also much easier to transport scrolls. So I can understand why board mandalas would not become more common until later on, after Nichiren Buddhism was more accepted. This was also the case with Statuary Gohonzon. But I see no reason why Nichiren would not have condoned engraved board mandalas, just as he condoned Statuary Gohonzon.
Allegation: These board mandalas were associated with Hokke fraternities and Hokke Halls that sprang up in the Muromachi period.
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Reply: This is probably true. But also a moot point. Statuary Gohonzon were commonly associated with Nakayama and Minobu after Nichiren's passing. But that does not mean they did not exist earlier.
Allegation: The term "Hokke Shu" ( or Hokke Ko, which is "Lotus Sutra confraternity), which is written on the so-called dai-gohonzon, was not used during Nichiren's lifetime but several decades later.
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Reply: Patently false. Nichiren referred to his followers as members of the Hokke Shu, in many authentic Gosho. "
"Bring forth the great power of faith and establish your reputation among all the people of Kamakura and the rest of Japan as Shijo Kingo of the Hokke sect." Shijo Kingo dono gohenji
The mention of the Hokkeko is a red herring. The term on the Taisekiji Mandala is Hokke Shu.
Allegation: In fact, the Tendai sect took the Nichiren temples to court over the use of the term, "Hokke Shu", which, up till the Muromachi period, was used exclusively by the Tendai sect.
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Reply: This is a "Straw Man". Until 1321-1334 or so, Nichiren Hokke Shu was a Reform Movement within Tendai. This was reiterated by Nissho himself, soon after Nichiren's passing, circa 1284.
Allegation: The Tendai sect regarded the Nichiren movement as just an offshoot of the legitimate Tendai sect, and therefore exerted its right to the use of the name, "Hokke Shu" (Lotus Sect).
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Reply: Yes, and the Nichiren Hokke Shu regarded themselves as the true Tendai Hokke Shu. They viewed Enryakuji & Onjoji and other Tendai Temples as corrupted by Shingon Shu.
"Seicho-ji had first belonged to the Tendai-Hokke sect which adhered to the teachings of the Lotus Sutra passed down from T'ien-t'ai and Miao-lo of China to Dengyo of Japan. But later it fell under the influence of, first, the Shingon sect with its mystic rituals, and later, the Jodo or Pure Land sect with its reverence for Amida Buddha." -- Ho-on Sho
It appears that Nichiren used Hokke Shu {Dharma Flower School}as a generic term for followers of the Lotus Sutra.
Allegation: This tell tale discrepancy of the term "Hokke Shu" (or Hokke Ko) places the date of the so-called "dai-gohonzon" well beyond its supposed date of 1279.
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Reply: No, that is circular reasoning, based on false premises. There may be valid objections to the way NSS and SGI have promoted their Great Gohonzon. But, so far, this looks more like a hit piece than an objective study. The use of the term "Hokke Shu", in this context, actually adds credibility to the 1279 date.
December 16, 2005
Who Was Yashiro Kunishige?
On Nichiren's Gohonzon for Practicing Kanjin
The Ita-Dai-Go-Honzon Issue
From May 25, 2005
Update 12-16-2005
To be Revised
"...with great respect for the petitioner of the High Sanctuary of the Essential Teachings, Yashiro Kunishige and the people of the Hokkeko-shu.
So Just WHO WAS Yashiro Kunishige? According to Nichiko Hori, former Chief Priest of Nichiren Shoshu: "I do not know the basis for the matter of Yashiro Kunishige." --Nichiko
From:
Soka Gakkai International
"Recently we had a meeting and it was said that Yashiro is a combination of the three Atsuhara martyrs names, Jinshiro, Yagoro, and Yarokuro. " --
Nittasu Shonin, former Chief Priest of Taisekiji: "As long as it is a historical fact that Nichiren Daishonin inscribed this Gohonzon in October 1279, in conjunction with the Atsuhara Incident, there is no doubt that the Daishonin has Atsuhara martyrs in mind as the recipients of this Gohonzon. If we seek to find the name of Yashiro among the Atsuhara farmers in historical records, we can come across several Yashiros among the believers of the Daishonin's time. And Jinshiro and his younger brother Yagoro played a major role in the Atsuhara Incident. In this regard, we can assert that Jinshiro was exactly the very person Nichiren Daishonin meant by Yashiro." -- Nittatsu
{According to Nittatsu, the character jin can be construed to have been used as an honorific expression on behalf of the character ya.}
Josei Toda, Second President of Soka Gakkai: "Some slanderous people say: 'The recipient of the Dai-Gohonzon is Yashiro Kunishige. But such a person did not exist among the Hokke fraternities.' Some regard him as one of the three Atsuhara martyrs, while others assert that he is a son of Lord Nanjo. However, many agree that it is a fictitious name, which makes sense to me.
"The question is why Nichiren Daishonin chose Yashiro Kunishige as the recipient of the Dai-Gohonzon. You cannot uderstand this question unless you are deeply versed in Buddhism. It does not make sense to those who have not mastered Buddhist views. However, once you fully understand the essence of Buddhism, this riddle becomes an easy question.
"Some wonder: 'Since the Daishonin entrusted the Dai-Gohonzon upon Nikko Shonin, why didn't he choose Nikko Shonin as its recipient?' It is because if Nichiren Daishonin had chosen Nikko Shonin, the Dai-Gohonzon could not be said to have been inscribed for all humanity. The 'Gohonzon for All Humanity' is something that should be conferred upon the person who propagates Nam-myoho-renge-kyo throughout the world and builds a high sanctuary in the future by spreading it first in Japan….
"In the Lotus Sutra, Shakyamuni talks to Shariputra who is already deceased. He could do so because he was talking to Shariputra within his own life…. In a like manner, Yashiro Kunishige represents all those who propagate the Lotus Sutra. In other words, he is Yashiro Kunishige within the life of Nichiren Daishonin. Yashiro Kunishige does not have to denote a historical figure. There is no problem at all even if he did not exist historically. "
"It is a scientific approach to examine the matter historically and conclude that things should be this way or that. From a Buddhist perspective, however, since Nichiren Daishonin dedicated the Dai-Gohonzon to Yashiro Kunishige within his own life, Yashiro signifies an ideal individual, an ideal votary of the Lotus Sutra. In this regard, whether he actually existed in the past or not does not matter" -- Josei Toda
Honmon Shoshu:
Yakushi from ARBN Download file
Eddy Chai's Commentary from Gohonzon Forum Download file
Honmon Shoshu Yashirou & Jinshirou Memorial Mandaras Link
I do not know if Nichiren inscribed the Yashiro Kunishige Daimandara. He could very well have. It is not like the inscription of each mandala was recorded. It might also be a pious forgery, based on the Jinshiro Memorial Daimandara of 1308 that Nikko inscribed. Whichever, it appears to be dedicated to a martyr named Yashiro, and a prefectly good honzon.
My feeling is that the blessing/curse of Kishimjin phrases make perfect sense for a Great Mandala dedicted to those who were willing to give up their life, rather than quitting the practice. [There is some doubt that they really appear in the Ita Honzon at Taisekiji.]
In this context, there is an authenticated Gosho which refers to an actual martyr named Yashiro. A Yashiro was executed around August of 1279. And this Yashiro was maybe a court noble, or a samurai, so he would have had a surname? He had housed the three Atshhara-Ryusenji Priests, to protect them from Hei-no-Saemon. It is certainly possible Nichiren wrote a memorial great mandala for him.
December 15, 2005
The Lower Lower Left Side Memoranda
Memoranda & Dedications
Taisekiji's Tweaked Translations
The Ita-Dai-Go-Honzon Issue
From November 18, 2005
Upate 12-15-2005
On the majority of the Great Mandalas inscribed by Nichiren, there are two side entries on the bottom. The one on the lower left side {facing} is what I call, for lack of better terminology, the specific dedication; or memoranda, {memorandum?}. This entry usually tells the date {when} and, sometimes, the location {where} it was inscribed. It may also tell who received it, and why.
Here are some examples:
{1}. The Great Mandala designated "Shutei Honzon" or the "Gohonzon Authorized by the Nichiren Sect"
* "The 3rd month of the 3rd year of Koan, Kanoe-tatsu (1280)."
{2}. The Great Mandala issued to Nissho"For Transmitting the Dharma"
* "Third Year of Koan. Taisai Kanoetatsu. [Transmitted to the] son of Shakya, Nissho"
* "[Conferment]: Nissho, Sramana [Japanese: shomon] of the great sun country of Japan"
{4}. The SGI Nichikan Gohonzon:
The Memoranda reads: "Kore o shosha shi tatematsuru-I respectfully transcribed this. Nichikan." This is in an unusual position, inside Hachiman. There is no "Specific Dedication", or "Transmittal". These have been 'air-brushed' off. What SGI deleted from the original Gohonzon was:
* "This is conferred upon Daigyo Ajari Honshobo Nissho, of Honnyozan Joenji Temple of Kokusuri Village of Shimotsuke Province."
(5}. Other Dai Mandaras:
From Ryuei.net: "Nikko did leave four authentic Nichiren Omandalas at Kitayama Honmonji where he spent the rest of his life. Those Omandalas were eventually given to other Nikko lineage temples: Myokakuji in Kyoto, Honnoji in Kyoto, Honmonji in Kyoto, and Hokkeji in Kagawa Prefecture. On these, Nikko wrote:
* "Hanging it up in Honmonji, one should make it the esteemed jewel of the Latter Age."
{6}. The "Yashiro Kunishige Dai Mandara", aka "Ita Honzon", aka Taisekiji Dai Gohonzon.
I have seen many translations and partial translations of this lower left side inscription on the Taisekiji Great Mandala.
* "to be enshrined in the High Sanctuary of True Buddhism. " -- SGI
* "For the sake of your present and future lives, I have respectfully inscribed this Gohonzon for the High Sanctuary of True Buddhism. Requested by Yashiro Kunishige and the people of the Hokkeko. " -- Rev. Jisei Nagasaka
* "I have respectfully inscribed this Gohonzon for the High Sanctuary of the Original Gateway to the Buddha Realm for the sake of your present and future lives, at the request of Yashiro Kunishige and the people of Hokkeko." -- Rev. Jisei Nagasaka
*"This is the object of worship of true Buddhism. Name of applicant is Yashiro-Kunishige and the Hokkeko members". -- Rev. Dosho Sakata 10/8/94
* "The High Sanctuary of the Essential Teachings." -- Overseas Bureau of Nichiren Shoshu 1997
* "I have respectfully inscribed this Gohonzon for the High Sanctuary of the Original Gateway to the Buddha Realm for the sake of your present and future lives, at the request of Yashiro Kunishige and the people of Hokkeko." --www.nstny.org/
* "I have respectfully inscribed this Gohonzon for the High Sanctuary of the Original Portal to the Buddha Realm for the sake of your present and future lives, at the request of Yashiro Kunishige and the people of Hokkeko." " -- www.nstny.org/ --www.nstny.org/
* "...with great respect for the petitioner of the High Sanctuary of the Essential Teachings, Yashiro Kunishige and the people of the Hokkeko-shu. "-- www.nstny.org/
I think it actually reads in part:
'Yashiro Kunishige Honmon-no-Kaidan-no-Ganshu-no-Hokke Shu.'
The term 'Gohonzon' is likely not there, but is inferred in some translations. It appears the mandala was for {in memory of} the petitioner, not the Kaidan. I read it that Yashiro Kunishige delivered a petition to the authorities, or planned to, for a Kaidan. Not that he petitioned Nichiren for a mandala.
"Hokkeko" is not there, the 'ko' is inferred, and is an anachronism. There was no Hokkeko in 1279. However, "Hokke Shu" was a term Nichiren used to indicate his school of thought.
Here is my translation:
... with respect to [in memory of] Petitioner Yashiro Kunishige {of the} Hokkeshu {who petitioned for the} Precept Platform of Honmon.
December 11, 2005
Taisekiji's Early History
The Fuji School
Nikko apparently left Minobu and returned 'home' to Mt. Fuji in late 1288. He was accompaned by some key followers, several of whom had been players during the Atsuhara Persecutions. According to some records, he took along a mandala called the "Dai-Honzon" and a statue of Nichiren. Reliable authorities differ on which mandala and which statue.
All seem to agree that Taisekiji was founded in December of 1290 or 1291. There are disagreements on where and as to who exactly was the founding sponsor. Most agree that it was sponsored by Nanjo Tokimitsu {Nanjo Shichiro-Jiro Taira no Tokimitsu} (1259-1332) and constructed at its present site, on Nanjo's family clan's lands at Ueno. Others say it was sponsored by Nichimoku's family clan, built on their estate, and moved to its present location in the 17th Century. Nichimoku was maternally related to Nanjo, so it is likely the two clans had cordial relations at that time.
There is general agreement that Nikko had 6 major disciples who resided at Taisekiji. The lists I have seen vary a bit. The best I can come up with is:
Nisshu (????-1329){Shimotsuke-bo}
Nichizen (????-1331) {Sho-bo}
Nikke (1252-1334) {Rikyo-bo}
Nichimoku (1260-1333) {Renzo-bo}
Nissen (1262-1357) {Hyakkan-bo or Joren-bo}
Nichizon (1265-1345){Kujo-bo}
Several of these are credited with founding Lodging Temples on the grounds, which still bear their "nick names".
According to most accouts, Nikko transferred the position of Taisejiji Abbot to Renzo-bo Nichimoku in 1290, soon after the temple's consecration, via the Ozagawari Gohonzon. And indeed, the Ozagawari Gohonzon remains a prized teasure of Taisekiji to this day. Soon after installing Renzo-bo Nichimoku as the Chief Abbot of Taisekiji, Nikko departed for the town of Omosu, in 1291.
The Taisekiji Account differs sharply. They have Nikko staying at Taisekiji until 1298. They also apparently maintain he retained the position of Taisejiji Abbot, in absentia, until November of 1332. He then transfered the position of High Priest of the Hokke Shu, the Abbotship of Taisekiji, the Daigohonzon of 1279, and some unnamed documents of 1282, via the "Nikko Ato Jojo no Koto" (Articles to Be Observed after Nikko's Death).
Nichiren Shoshu Overseas Bureau Web Site
Nichiren Shoshu Links
Taiseki-ji ; full name, Tahō Fuji Dainichirenge-zan Taiseki-ji) is the head temple (sōhonzan) of the Nichiren Shoshu school of the Nichiren branch of Japanese Buddhism. It is located on the lower slopes of Mt. Fuji in Fujinomiya, Shizuoka Prefecture, Japan. -- Taiseki-ji From Wikipedia, the free encyclopedia.
Nichiren Shoshu views Nikkō as the sole legitimate successor to Nichiren and therefore the high priest of the school. This is based on a document dated the ninth lunar month of 1282 called the Nichiren ichigo guhō fuzoku-sho ("Document assigning all the teachings spread by Nichiren during his lifetime"). -- Nikko (priest)
December 04, 2005
About the Gohonzon
On Nichiren's Gohonzon for Practicing Kanjin
Click on the image to enlarge
Revised & Updated 12-04-2005
To Be Revised Soon
Much of what we know about the Nichiren Lotus Sutra Gohonzon has been due to Don Ross. Without Don, we would still largely be at the mercy of what the various schools decide we need to know. Everything I do on this topic is built upon what Don Ross began; with the on line Gohonzon Shu.
Like most Americans, I rely on translations. And, at this point, very little of the Gohonzon Shu and only part of the Gosho have been translated. Also, I do not necessarily 100% trust that which has been translated. All translation from a 13th century sino-japanese idiom to modern english must involve interpretation. For these reasons, a lot of my conclusions are based on educated conjecture, and are therefore tentative. So I am sure there shall be a lot of errors in my work.
When I obtain new information that contradicts prior assumptions, my initial reaction is to kick and scream for a day or so, then I calm down and adjust. The truth, as best as can be gleaned, is the objective. And: I HAVE NO INTEREST IN PROMOTING ANY SECTARIAN AGENDAS. That being clearly stated, I am very eager for reader input. If you have more data, or you can correct a translation or factual error, please do so by adding a comment. Many minds joining together to seek the truth can be much powerful than one. Finally, I trust this can a great learning experience for myself and others.
My hope is that this is yet another step in a process that others might build upon. Hopefully, more of the Gohonzon Shu will be translated someday. Knowing the dates, any special inscriptions, and transmitall data on the Mandalas would be very helpful.
It appears that most of the Gohonzon{s} Nichiren wrote, about 90 or so of the extant ones, are the same basic style. That style is called the Ten Worlds Great Mandala or Dai Mandara. All of these have the 'pretty much' the same general inscriptions. The Great Mandala {Dai Mandara} is what most of us chant to every day.
The Fuji Gohonzon{s} issued by Nichiren Shoshu are variations of the Great Mandala. There is only a small difference in the top row, there are four figures in the top row, rather than three. The 4th columns are to the outside of The Bodhisattvas of the Earth, and they are phrases from the Dharani Chapter of the Lotus Sutra. This is not the same as on pre-1978 Great Mandalas.
The original two of these were dedicated to martyrs from the Fuji Area. One of these was inscribed by Nikko and is kept at Kitayama. The other is the controversial, carved in Camphor wood, "Dai-Gohonzon", aka Plank {Ita} Mandala, kept at Taisekiji. The SGI-Nichikan is a Fuji Style Great Mandala.
The Prayer Gohonzon {PG}, aka Medicine Great Mandala, for healing illness, is a special Ten Worlds Great Mandala. This is available through Independents and/or self service.
The Daihonzon of 1274, kept at Hota, is another 'special' one. The Daihonzon is not a Ten World's Dai Mandara. This is a different image, in that only the Enlightened Aspect of the 5 higher worlds are repreesnted.
Nichiren appears to have 'standardized' the Great Mandala about 1278. Then about 1280, the Daimoku, Four Heavenly Kings, and two Esoteric Knowledge Kings become more prominent and bolder. The Nissho Daimandara and Nichiren Shu's Shutei Mandala are the best known of these. Both are from 1280. Except for the transmittal memoranda, or lack thereof, these appear to have the exact same entries.
There were also some Ten Worlds Great Mandalas inscribed before 1278. These earlier Great Mandalas look a little different in the top row; there are four figures, rather than three. In these case; the extra pair represent the Emanation Buddhas and Virtue Buddhas of the Ten Directions. On a number of the original pre-1278 Nichiren mandalas, their names are as follows:
*Zentoku Nyorai (English: Buddha Good Virtue if the East), the Virtue Buddha of the Eastern direction. One of the Virtue Buddhas of the Ten directions from the LS and the Tiantai Confessional. See The Buddhas of the Ten Directions and The Confessional Samadhi of the Lotus Sutra, page 9: Worshipping the Buddhas
*Jippo Bunshin, 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
Zentoku Nyorai is usually on the right side, between Jogyo and Taho; while Jippo Bunshin is usually on on the left, between Jyogo and Shakyamuni.
Nichiren also wrote a number of simplified mandalas. Most of these are from 1271 to 1273. These can be as simple as the Daimoku alone, or the Daimoku flanked by two Buddhas, or two Buddhas and the four Bodhisvattvas of the Earth. In addition, there are said to be some unpublished 'Soseino {Recovery} Amulets', inscribed for prolonging life, kept at Nichiren's Nativity Temple. These are apparently dated from 1264-1267. And there are many, many unpublished mandalas, of unknown or dubious authenticity, dating back to 1253.
There were even some Lotus Sutra Gohonzon made in ancient China, long before Nichiren. The Tiantai School used a Bodhi Mandala. Even older Lotus Sutra Mandalas, made of carvings, sculpture, and paintings, have been found in caves in China.
Gohonzon in Nichiren Temples are often arrangements of statues. Toki Jonin, a prominent disciple, evidently had a portable shrine, with the Gohonzon being carved statues of Shakyamuni flanked by the four Bodhisvattvas of the Earth. Nichiren's own Gohonzon was a standing Statue of Shakyamuni. He apparently did not inscribe his own personal Great Mandala until 1280. There are also Nichiren Style pictorial mandalas. The first of these was likely the one Minbu Sado-bo Niko Shonin had painted circa 1286.
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Comments
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Dear Robin
A friend of mine referred me to your recent post at Gohonzonforum. I wasted no time to correct this error of mine: Gohonzonshu # 11. The date should have been June 1274 = Bunei 11. So sorry.
1. October 9, 1271 (Bunei 8): Kept at {Main Temple Warehouse?} Kyoto
2. June 16, 1272 (Bunei 9): Kept at Kyoto Myorenji
3A to 10. No dates
#003; Kept at Kyoto honnoji
#007: Kept at [? 'top' myo] Kyoto
#008: Kept at Hiraga Hondo-ji in Matsudo.
#009: Kept at Sado Myosenji Temple
#010: Kept at Sado {Myoshiji?} Temple
11. June 1274 (Bunei 11): Kept at Kyoto Myomanji: Conferall Tenmoku
12. No dates: Kept at Sado Myosenji Temple
13. July 25, 1274 (Bunei 11): Kept at Mobara
14. November 1274 (Bunei 11): Kept Kocho-ji Okamiya
15. No dates
16. December 1274 (Bunei 11): Kept at Hota Myohoinji
17 & 18. No dates: Both Kept at Hiraga Hondo-ji in Matsudo.
19. January: Kept at Myo{ ___ ?} Kyoto
20. April 1275 (Bunei 12)
21 to 25. No dates
#021: Kept at Kamakura Myohonji
#022 & #023: Both Kept at Sado Myosenji Temple
26. October 1275 (Kenji 1)
27. November 1275 (Kenji 1):Kept at Myo{ ___ ?} Kyoto
28. December 1275 (Kenji 1): Kept at Myo{ ___ ?} Kyoto
29. No dates
30. December 1275 (Kenji 1): Kept at Kamakura Myohonji
31 & 32A. February 1276 (Kenji 2)
32B. February 5, 1276 (Kenji 2)
33. February 1276 (Kenji 2)
34 to 37. April 1276 (Kenji 2)
#035: Kept at Mobara
38 & 39. August 13, 1276 (Kenji 2)
#038: Kept at a temple in Kyoto {book-full?}
40. August 14, 1276 (Kenji 2): Kept at {Main Temple Warehouse?} Kyoto
41. February 1277 (Kenji 3)
42. February 15, 1277 (Kenji 3)
43. No dates: Kept at [? 'instinct'] Kyoto
44. April 1277 (Kenji 3): : Kept at Sado Myosenji Temple
45. October 1277 (Kenji 3): Kept at Kyoto Kaichoji
46. November 1277 (Kenji 3)
47. March 16, 1278 (Koan 1): Kept at Nakayama
48. April 20, 1278 (Koan 1):Kept at {Main Temple Warehouse?} Kyoto
49. July 1278 (Koan 1)
50 & 51. July 5, 1278 (Koan 1)
#050: Kept at [? 'top' myo] Kyoto
52. No dates
53 & 54. August 1278 (Koan 1)
#053: Kept at Kyoto Kaichoji
#054: Kept at Kyoto Honnoji
55. No dates
56. October 19, 1278 (Koan 1):Gohonzon Mandala inscribed by Nichiren and conferred on 19 Oct 1278 to "Day Bright"(?). Kept at Honkokuji in Kyoto. Called the Mandarin Duck Gohonzon.
57. October 21, 1278 (Koan 1): Kept Kocho-ji Okamiya)
58. No dates: Kept at Kyoto {main point method temple warehouse?}
59. February 1279 (Koan 2): Kept at Nakayama
60. February 1279 (Koan 2): Kept at Kuwana
This Dai-Mandara (# 60) was bestowed upon Nichimoku Shounin. The positions of Aizen & Fudo Myo-ou are switched, indicating the arrival point of buddhism (Fudo/moon) from west to east, and the embarkation point of buddhism (Aizen/sun) from east to west. In Honmon Shoshu tradition, it points to the One (ie. Renzobo Nichimoku) who will hold on to the heritage until the proper time (ie. Mappo) arrives. If you look at the Kankenkis; the image of Aizen/sun is reflected by a rimmed mirror. And the image of Fudo is reflected on the moon's surface, brandishing a sword. Ever heard the ancient Sino-Japanese story of the rabbit in the moon? Well, the rabbit is drawn to indicate that that is the moon. The rabbit has also another significance, ie. the 1st day of the New Year indicating the Sage's advent in the world. I shall delve on this some other time.
61 & 62. April 8, 1279 (Koan 2)
#061: Kept at Mobara
63. April 1279 (Koan 2)
64. June 1279 (Koan 2): Kept at Nakayama
65. July 1279 (Koan 2): Kept Kocho-ji Okamiya)
66. September 1279 (Koan 2)
67. October 1279 (Koan 2)
68A to 70. November 1279 (Koan 2)
#068a: Kept at Numazu
68b: Kept at {Main Temple Warehouse?} Kyoto
#069:
#71: Kept at Sakai
Mandala # 80 kept at Chokozan Myohonji in Kamakura
Mandala # 83 kept at Chokozan Myohonji in Kamakura
# 105: Kochoji Temple at Okamiya/ Conferral to Nisshun
Mandala # 108 kept at Chokozan Myohonji in Kamakura
Mandala # 109 kept at Chokozan Myohonji in Kamakura
I hope it is useful to you. I will come back with # 70 to 125 much much later, as I am tied up with work, and don't have the time yet.
My apologies again, for the mistake.
eddy
Posted by: eddy at November 27, 2005 01:55 PM
Edited by: robin 12-08-2005
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December 01, 2005
Nichimoku's Omandala of 1279
On Nichiren's Gohonzon for Practicing Kanjin
Great Mandala, #60 in the Gohonzon Shu, was inscribed by Nichiren for Nichimoku at the Mt. Minobu hermitage, in February of 1279. It is housed at Juryo-ji Temple at Kuwana.
The lower left side transmittal inscription reads: 釈 Shakya 子 Ko; Child 日Nichi 目 Moku 授与 Juyo 之 this. “Bestowed upon the Son of Shakya, Nichimoku." T
he Lower Lower Left Side Memoranda {facing} is what I call, for lack of better terminology, the specific dedication; or memoranda, {memorandum?}. This entry usually tells the date {when} and, sometimes, the location {where} it was inscribed. It may also tell who received it, and why.
As one can see, this appears to be a full Ten Worlds Great Mandala, much like the "Shutei Honzon", #081 in the Gohonzon Shu, dated the of the 3rd month of 1280, kept at Chokozan Myohonji in Kamakura; or the "The Great Mandala for Transmitting the Dharma" issued to Nissho in the 11th month of 1280, #101 in the Gohonzon Shu, kept at Myohokkeji Temple Tamazawa, Mishima City, Izu, Shizuoka.
Also, the lower right side "Great Mandala Dedication" appears to be the same as on roughly 3/4 of the extant Mandala Gohonzons. This 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".
However, an astute observer might notice that the usual positions of Aizen & Fudo are reversed. Also, it does appear to bear the gain/loss inscriptions, as alleged by the Late Taisekiji Chief Priest Nittatsu; but not in the prominent position as seen on Fuji Style Great Mandala{s} {See Also} . These appear to be "special side inscriptions" or notes.