Robin Beck

Gohonzon of Ichienbudai?

The Ita-Dai-Go-Honzon Issue
Memoranda & Dedications Lower Right Side Dedication
Great Mandala Dedication
August 21, 2005 Update 01-29-2006

"All Gohonzon that are based on this DaiGohonzon have the following inscription in the lower right corner. “Never in the two thousand two hundred and thirty-some years since the passing of the Buddha has this Great [Dai] Mandala appeared in the world." -- Terry Ruby

On the majority of the extant Great Mandalas inscribed by Nichiren, there are two side entries on the bottom. The entry on the lower right side {facing} is usually a general dedication of sorts. For the sake of convenience, I shall call this the "Great Mandala Dedication." This appears to be the same on most of them, maybe 3/4 of those extant, and states that this "Dai Mandara" had never before appeared in "Ichienbudai". The exact words are:

"Butsumetsugo ni-sen ni-hyaku san-ju yo nen no aida ichienbudai no uchi mizou no daimandara nari"

Here are five translations:

"This Great Mandara was for the first time revealed in the Jambudvipa 2,220 and some years after the extinction of the Buddha." -- Ryuei

"The Mandala that has never been in Jambudvipa for the more than 2230 years after the Buddha's Extinction." -- Nichiren Shu

"Never in 2,230-some years since the passing of the Buddha has this great mandala appeared in the world." -- SGI

"This is the Great Unprecedented Mandala [Japanese: Mandara], never yet been in the whole of Jambudvipa for the more than 2220 years after the Buddha's extinction. [Japanese: Enbudai (Jambudvipa); the world in which we are living.]" -- Stephanie Maltz

"In the twenty-two hundred and thirty years since the Buddha's passing, this all-embracing Great Mandala of Ichien Budai has never before been revealed." -- Nichiren Shoshu

Until recently, both SGI and Nichiren Shoshu claimed that this was only found on the so-called Daigohonzon of 1279, and Taisekiji transcriptions. They stated that Ichien Budai meant it was the sole Gohonzon "for all humanity." I trusted that was true for quite a few years.

From: KathyRuby Date: Thu Jan 31, 2002 Soka Gakkai International: "... the inscription "ichien budai soyo" for the sake of all living beings. This is an extraordinary and wonderful thing to be inscribed on a Gohonzon. It shows clearly the intent of this Buddhism: for the sake of all living beings."

From: derekjuhl2001 Date: Thu Jan 31, 2002 Soka Gakkai International:
"What is meant by "the Gohonzon bestowed upon the entire world (ichien budai soyo)?" "The Gohonzon bestowed upon the entire world" means "this Gohonzon is the object of worship for all mankind, "signifying the Dai-Gohonzon of the High Sanctuary of the Essential Teachings."

Previously, I could find this same apparent error at many official sites of SGI & Nichiren Shoshu. However, for some strange reason, I can no longer find them with a google search.

Actually, this this exact same "Great Mandala Dedication" is seen on the Prayer Gohonzon issued to Nissho April 1276, the Taisekiji Great Mandala/Dai Gohonzon dated October 12 1279, the Great Mandala designated "Shutei Honzon" or the "Gohonzon Authorized by the Nichiren Sect" dated the of the 3rd month of 1280, the Great Mandala [For Transmitting the Dharma?] issued to Nissho in the 11th month of 1280, and dozens more.

Ichienbudai is a transliteration of Jambhudvipa. Buddhist Cosmology divides the Universe into Three Realms: Kamadhatu - the Realm of Desire, Rupadhatu - the Realm of Form, and Arupadhatu -the Formless Realm. In Kamadhatu, or Realm of Desire, there is Mount Semeru, which is surrounded by four islands. The southernmost of these islands is called Jambudvipa, or Rose Apple Island. This is where humans live.

At any rate, the same "Great Mandala Dedication" appears on many of Nichiren's extant later year Mandala Gohonzon(s). This laudatory inscription does not make the Taisekiji Gohonzon special, it makes it rather typical. IMO, they are all for 'all humanity', and were entrusted to various disciples. We are fortunate that some still exist, and some of those are even on the original paper or silk.

A Very Tentative Fuji School History

Being Revised has some errors

The Fuji School

I was trying to sort out an alleged land dispute between Nitta Nichido and Saisho Nichigo in 1334. It was supposedly continued by their successors and lasted 70 years. It is said that Nichiji, the 5th/6th CP/HP setttled it. I am convinced it never happened. Well, maybe later on. At any rate, I started assembling information and decided to post it. There were many sub-plots besides land feuds going on.

See Also:
Nikko's 12 Major Disciples
Omosu & Taisekiji

Hokke Shu {Nichiren Shu} was recognized by Emperor Godaigo circa 1323-1336. In May of 1333, the Kamakura Shogunate fell and power shifted to the Imperial Court --that is, Godaigo -- in Kyoto. Nitta Yoshisada (1301-1338), as a Kamakura retainer, had helped defeat Go-Daigo's armies un 1331. But, the following year, Nitta Yoshisada switched sides. He led an army that attacked and defeated the Kamakura Shogunate.

In 1334 Nitta Yoshisada was made Governor of Echigo Province, as well as Vice-Governor of Kozuke and Harima Provinces. When Ashikaga Takauji attempted to overthrow Go-Daigo, Nitta led the defense. However, in 1336, Nitta Yoshisada and Go-Daigo were forced to flee the capital. Takauji then established a "Puppet Emperor" at Kyoto, while Yoshisada Nitta set up Go-Daigo at Yoshino. This created rival Imperial Courts, a Northern Alliance at Kyoto and the Yoshino Southern Alliance. Alas, Nitta Yoshisada died in 1338, from a stray arrow, during a surprise attack.

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In October 1290, the day after Taisekiji's founding, Nitta {Niida} Nichimoku {Received Mandala Gohonzon #060 in 1279} (1260-1333) became its Second Chief Priest {via the Ozagawari Gohonzon}. He founded Renzobo at Koizumi around the same time.

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

Around that time, Shimotsuke-bo Nisshu {Received Mandala Gohonzon #105} {?-1329} founded the Rikyo-bo lodging temple at Taiseikiji. In 1323, Shimojo Myorenji was founded by Jakunichi-bo Nikke (1252-1334} at Nanjo Tokimitsu's residence in Ueno Village. Ueno is now a town of Fujinomiya City, next to Kitayama Town.

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In 1298, Nikko's Temple at Omosu Village was consecrated as "Hokke Honmonji Kongen". Omosu Village/Town is an old name, while Kitayama is the modern name. Kitayama is now both a town and a district of Fujinomiya City. 'Kongen' means the temple was the 'seed' of Honmon-ji.

The Temple was built on land donated by the Steward of Omosu, Ishikawa Magosaburo Yoshitada. Another source indicates that Ishikawa Shimbei Sanetada's was a Steward of Omosu; and his wife was another elder sister of Nanjo Tokimitsu. Ishikawa Yoshitada was maybe his son, or Ishikawa Yoshitada & Ishikawa Sanetada were the same person?

In 1300, Jakusen-bo Nitcho (1262-1310) become First CI of Omosu Seminary at Hokke Honmonji Kongen Temple.

In 1302, Iyo-bo Nitcho (1252-1317), one of Nichiren's Six Major Disciples, moved to Omosu, where he built a Shorinji Temple, in March in 1303.

1310: Jakusen-bo Nitcho, one of the 6 Major New Disciples of Nikko passes away. Nichiro visits Omosu.

In 1317, Iyo-bo Nitcho, Nikko's ally, and one of Nichiren's 6 Major Disciples passes away. Nichiro visits Omosu. Sammi Nichijun (1294-1356) became the 2nd or 3rd Chief Instructor of Omosu Seminary.

In 1331, one of the 6 Major Elder Disciples of Nikko, Sho-bo Nichizen {?-1331} passes away.

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On February 7 1333, Nikko died, leaving 10 surviving Major Disciples, five 'elder' & five 'new.' Iyo Nichidai (1294-1394), who was his nephew, succeeded him as CP at Omosu Hokke Honmoji Kongen.

In 1334, Jakunichi-bo Nikke, CP of Myoren-ji, passed away.

The same year, Nichidai defeated Joren-bo Nissen (1262-1357) in a debate. Nissen argued that the Shakumon is useless and should be discarded completely. In defending the Shakumon, Nichidai proposed that the Shakumon and Honmon are equal.

Joren-bo {or Hyakkan-bo} Nissen (1262-1357} then left and founded Takase Honmon-ji in far away Sanuki province. Meanwhile, Nichidai lost credibility. Nichidai was ousted within a decade and replaced by a Nichimyo, about who I know almost zilch.

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In November 1333, Nichimoku left for Kyoto, accompanied by Kujo-bo Nichizon (1265-1345) and Saisho Nichigo (1293-1353), to petition Godaigo for a Kaidan and Honmonji Temple. Nichimoku died en route, but Nichizon and Nichigo went on to Kyoto and submitted the petition, the Onjoji Moshijo, in January 1334.

Saisho Nichigo returned to Taiseki-ji with Nichimoku's ashes. Nitta Nichido (1283-1341), who was Nichimoku's paternal nephew, succeeded his Uncle as 3rd CP of Taisekiji. Nichido's Father, Nitta Shiro Nobutsuna, was an elder brother of Nichimoku.

Nichigo was given the deed to Nichimoku's lodging temple at Koizumi, called Renzo-bo {Chief Priest's Residence}, and he also gained custody of some treasures. He started a seminary at Koizumi; then left for Awa. In 1406, Nichigo's successor at Hota Myohonji, Nanjo Nichiden {1340-1416}, expanded Renzo-bo-Koizumi Seminary into a temple, which was named Koizumi Kuonji.

I understand SGI & NST claim that Taisekiji regained control of the Renzo-bo in 1416. This does not appear to be the case.

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Nitta Nichido died in 1342. Taisekiji apparently had no Chief Priest until a Nichigyo assumed the position in 1365?

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Around 1343, Hokke-do, which later became Nishiyama Honmonji. was founded by Iyo Nichidai (1294-1394). Iyo Nichidai had been the second CP of Omosu Hokke Honmoji Kongen, but became descredited in 1334, despite winning a debate, and was eventually forced out by the Ishikawa Clan.

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Nichizon had remained in Kyoto. In 1339 he founded Jogyo-in, which would later {1548} became Kyoto Yoho-ji. [A source also has him as the founder of Jitsujoji Temple at Aizu, Mutsu, in northern Honshu?] In 1363, Hongaku Nichidai(1309-1369), left Jogyo-in and founded Juhonji Temple in Kyoto. Hongaku Nichidai developed an early form of "Nichiren as the Hon-Butsu Theory."
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Saisho Nichigo built Hota Myohon-ji, near Nichiren's birth place, at Yoshihama in Awa Province. Hota Myohonji now houses copies of the legendary Aizen/Fudo Kankenki{s}, and the original paper Dai-Honzon of 1274. [Until recently, the Kankenki{s} were thought to be forgeries.]

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Kansho Accord of 1466.
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From 1470 -1479 Nichigen (?-1486) at Nishiyama Honmonji developed a more sophisticated version of "Nichiren as the Hon-Butsu Theory." He may also have forged the first fake versions of the infamous two transfer documents. Nichiu (1402 or 1409-1482 or 1492{?}), the 8th CP of Taisekji, apparently adopted some of Nichigen at Nishiyama's views.

It appears the actual land dispute took place circa 1482, when Nichiu tried to annex Koizumi Kuonji? [This is speculation. There was some kind of dtspute between Nichiu and Koizumi Kuonji. According to SGI, Omosu sided with Koizumi Kuonji]

Nichigen at Nishiyama sided with Nichiu. During the debate, Nichiu allegedly produced a wooden Dai-Honzon, dated October 12 1279, which he claimed Nichiren intended for the Kaidan. Others accused him of forging it. Nichiu countered that he also inherited an original Dai Mandara, that the Sage had inscribed for Yashiro Kunishige of the Hokke Shu, on the same date.

Nichiu & Nichigen likely produced a version of the two forged transfer documents as well. However, Omosu Hokke Honmoji Kongen, the de facto head temple of the Nikko lineage, sided with Koizumi, ending the debate. Nichiu apparently then left Taisekiji for good. Some say he died in 1482.

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It appears that, sometime around 1500 , the Hokke Shu was renamed Nichiren Shu.

In 1515, Omosu Honmonji Kongen officially took the name Omosu Honmonji. The Nichiren Shu Komon Ha was officially founded that year, based at Omosu Honmonji.

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In 1548, the Juhonji Temple & Jogyo-in in Kyoto were re-united and rebuilt as Yohoji or Yoboji Temple. Hongaku Nichidai's theories were discredited by his successors.

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Around 1581, it appears that Nishiyama made a claim to be the legitimate Honmonji, and were supported by the Takeda Clan, who were, at the time, the ruling Kanto Region warlords. The Nishiyama claim wes likely based on a "Nikko to Iyo Nichidai Heritage Theory." Talk of the forged transfer documemts surfaced once again. Nishiyama still stands accused, by Taisekiji, of stealing the original transmission documents from Kitayama. Taisekiji alleges these were never recovered. There maybe a very tiny kernal of truth in the tale.

By 1630, the Tokugawa Shogunate had defeated the Takeda Clan in the region. In 1632, Taisekiji was completely burnt down & rebuilt, by the Tokugawa, at Ueno. In 1705, Nichiei (1650-1715), the 23rd CP, apparently rebuilt Renzo-bo at Ueno and claimed it was there all along?

It is also in the 1600's that there is the first detailed description of the current camphor wood "Taisekiji Daigohonzon". The first mention of it outside of the Nikko lineage was apparently in the "Kecho Sho", dated 1662. In addition, a clearly forged Gosho, the Jogyo Shoden-sho, appears around this time. While neither Nichiren Shoshu nor SGI wishes to promote this "Nippo Fairy Tale" in detail, it is, in fact, a primary source authoritative, for their version of the origins of the Nikko-Fuji School. It is the sole source explaining the origins of their Daigohonzon and 9 cm Nichiren statue.

1874: The Meiji Government merged the Komon Ha with the Nichiren Shu Shoretsu Branch.

1876: Eight Major Temples of the Komon Ha withdraw from the Shoretsu Branch.

1899: Komon Ha of Nichiren Shu officially became Honmon Shu, based at Kitayama Honmonji. A "Ha" is a sub-school, rebel sect, or faction; a "Shu" is an actual school recognized by the Central Authority. Kitayama is the modern name of Omosu Village.

1900: Taisekiji withdrew from Honmon Shu and became Nichiren Shu Fuji-ha.

1912: Nichiren Shu Fuji-ha becomes Nichiren Shoshu.

1941: Honmon Shu rejoins Nichiren Shu

1949:

*Yoho-ji seceded from Nichiren Shu and became Nichiren Honshu.
*Honmon Shu was revived by Nishiyama Honmonji.
*Hota Myohon became Independent.
*Shimojo Myorenji at Ueno joined Nichiren Shoshu.
*Kitayama Honmonji, Koizumi Kuonji, and Jitsujoji Temple at Aizu remained with Nichiren Shu.

1957: Hota Myohon joined Nichiren Shoshu

1993: The "Shuso Gosenge Kiroku," which contains the "Real Transfer Docs", 'resurfaced' at Nishiyama; i.e., they become public domain for the first time in many centuries. These debunked the inheritance documents belonging to both Taisekiji and Nichiren Shu Ikegami Honmon-ji. So exactly when and how did Nishiyama acquire the "Shuso Gosenge Kiroku?"

1996: Hota Myohon left Nichiren Shoshu

1999: Honmon Shoshu surfaces with {among other things}, evidence that Nichiu lived another 10 years to 1292. They produce treasures that they say Nichiu took with him from Taisekiji in 1482:

-- The originals of the legendary Aizen/Fudo Kankenki {authenticated}
-- A wooden Honinmyo Dai-Honzon dated 1279.
-- An alleged decree by Emperor Godaigo, dated May 29, 1335 (Kemmu 2), that sanctioned a Honmonji. They say it was delivered by the Imperial Messenger Fujiwara Sukenobu to Nitta Nichido at Taisekiji on June 7, 1335.
-- A Moulded Clay Relic Statue

Links to Pictoral Biographies of Nichiren

Transfer Document to Nichimoku?/Crossed up dates?

Nikko Ato Jojo no Koto
The Ita-Dai-Go-Honzon Issue

For a number of years, both Nichiren Shoshu and SGI have maintained that Nikko Shonin refers to the Taisekji Daigohnozon in the "Nikko Ato Jojo no Koto", aka "Articles Regarding the Succession of Nikko", aka "Articles to be Observed after Nikko's Passing." They claim that the original document exists at Taisekiji in Nikko's hand.

From: "Refuting Kempon Hokke's Claims Against the Authenticity of the
'Wooden Gohonzon for All Humanity (Dai-Gohonzon)" by Nittatsu:

Allegation 2: Nikko never mentions this so-called Supreme Mandala.

Rebuttal: In his "Transfer Document to Nichimoku (Nikko ato jojo no koto)," the original of which exists at Taiseki-ji, Nikko Shonin states: "I transfer to Nichimoku the great Gohonzon of the second year of Koan that was entrusted upon myself, Nikko. It should be enshrined at the Honmon-ji temple." "The great Gohonzon of the second year of Koan that was entrusted upon myself, Nikko" obviously signifies the "Wooden Gohonzon Inscribed on October 12, 1279, for All Humanity (Dai-Gohonzon)". The "Honmon-ji temple" in this quote means a building where this particular Gohonzon should be enshrined at the time of kosen-rufu.

From Derek @ ARBN:

"I, Nikko, transfer to Nichimoku the Dai-Gohonzon, which was inscribed in the second year of Koan, and which was transferred to me." (Shinpen, p. 1883; Seiten, p. 519).

For those who read Japanese the full text of Nikko Shonin's will is in the Shinpen, p. 1883. The full title is "Nikko Ato Jojo no Koto [Articles to be Observed after Nikko's Passing]."

There have been several objections raised. These fall into three categorues:

1. Translations issues.
2. Forensic and internal consistency issues.
3. Vagueness

The latter two are closely related and we shall begin examining them in this entry. We shall then take a look at some of the "tweaked translations" later, as these call into question the general credibility of Nichiren Shoshu and SGI to provide honest trsanslations. Thanks to Kazuo @ irgosho {see Message 11619 of 11673}, we now have an honest translation.

About his translation, Kazuo notes:

... the original text is from SGI's Great Dictionary of Buddhist Philosophy the 3rd edition, translated by K.K. ... This document is said to be written in 1332. And in 1333 both Nikko and Nichimoku died. NST insists on the authenticity of this document. But it has not been proved. There are no mentions to images or statues in "Nikko ato jojo no koto". It is not a long document. My translation is not very good, but you will see what are told there."

Nikko ato jojo no koto

1. When Homonji is built, Lord Nitta acharya Nichimoku should be the chief priest and the half of the temples in Japan and of Jambudvipa should be administered as Nichimoku's heritage and the other half should be administered by the community of priests.

... [2.] ... (I, Nikko) entrust the Dai-Gohonzon, inscribed in the second year of Koan and given to Nikko (by Nichiren Daishonin) , to the care of Nichimoku. This Dai-Gohonzon is to be enshrined at Honmon-ji Temple.

... [3.]... About Taisekiji, Nichimoku should administer Mido (the main hall) and the graveyard and should make repairs on them. He should conduct Gongyo and wait for Kosenrufu. Nichimoku mentioned above, met Nikko at the age of fifteen and had belief in the Lotus Sutra. Since then he has not made any violation against the Law till his old age of seventy-three. At the age of seventeen he visited Nichiren Shonin in Mt. Minobu in Kai province and served him directly for seven years while he was alive. After his passing, from the eighth year of Koan to the second year of Gen-toku, for fifty years, he repeated the petition to the Emperors. In recognition of such services of him, (I, Nikko) write down this as the testimony for the future.

Nikko

the tenth day of the eleventh month

Note that there is no year given. Depending on the source, the year 1330 or 1332 is inferred from text. Nitta Nichimoku was born in 1260. So, by the Japanese method, he was 73 in 1232. Or, put another way, 1332 was the 73rd anniversary of his birth. counting 1260 as the first. And 1330 was the second year of Gentoku.

In part three, Nikko appears to have his dates crosssed up. The first year of koan was 1278. So the 8th year of koan was 1285, but Nichiren passed away on the thirteenth of October in the 5th year of Koan (1282). Fifty years from that would be 1331. And fifty years later than koan 8 {1285} would be 1334 {Japanese style}. And 50 years prior to the second year of Gentoku was 1281. He does have Nichimoku meeting Nikko in 1274 and going to Minobu in 1276, and these dates tend to agree with other records.

Look at part 2. Does this "obviously" signify the "Wooden Gohonzon Inscribed on October 12, 1279, for All Humanity (Dai-Gohonzon)" aka "the Taisekji Daigohonzon?" The word "Honzon" is found nowhere on the Taisekji Daigohnozon, yet it does appear on the Dai-Honzon of 1274. Records indicate that the Dai-Honzon of 1274 was possibly transferred from Nikko to Saisho Nichgo via Nichimoku & Nitta Nichido. Maybe Nikko had his dates crossed up?

There are other internal problems with this document, but that is enough for now.

The Taisekiji DaiGohonzon Myth

The Ita-Dai-Go-Honzon Issue

Link to an enhanced version of the 1910 photo of the
Taisekiji DaiGohonzon
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There is an excellent essay at fortunechildbooks.com by Hope Evers: Where is Nichiren's Reference to the Dai Gohonzon?

AUTHORS NOTE: "The conclusions regarding the Dai Gohonzon in this article are based on the letter by Nichiren (1222-1282) titled “On Persecutions Befalling the Sage” (1279) (The Writings of Nichiren Daishonin (WND) (Soka Gakkai, Tokyo, 1999). I used this letter as my primary source because, unlike any other writing of Nichiren's, according to the letter's background information provided in WND, "it contains the sole allusion to his [Nichiren's] inscription of the object of devotion for all humanity as the purpose of his life" (WND p. 998). " -- Hope Evers
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Letting go of the Taisekiji DaiGohonzon Myth
Posted by rbeck at May 5, 2005 08:56 AM

Someone wrote to me: "... but the belief in the Ita Mandara has become a strong pillar of the Nikko school"

Actually, only in the Taisekiji faction of the Nikko School. Honmon Shoshu believes the Yashiro Kunishige Memorial Daimandara was transferred to wood in the 17th century and later became confused with the Daigohonzon, which is the Red Pine Mannen Kugo Dai(go)honzon, eye-opened on the same date in 1279, and the same face image as the Daihonzon of 1274. Honmon Shoshu was apparently the same lineage as Taisekiji, up to Nichiu, sometime after that, they divide?

There are also Nichiren Shu-Kitayama, Honmon Shu-Nishiyama, the Independent Hota-Myohonji, the Nichiren Shu Abutsobo-Sado-Myosenji lineage and Nichiren Honshu-Kyoto; all in the Nikko-Fuji School. None of these see the Taisekiji Ita Mandala as especially significant, some even see it as a possible forgery, intended to asssert Taisekiji authority over the other temples.

Also, someone wrote: I know a friend (ex-NST and SGI) who had a kind of mystic experience in its presence. ... snipped ... (If we accept ichinen sanzen and the buddhahood of non-sentient objects, for me the Taisekiji Gohonzon is endowed with the state of Buddha}

I understand this feeling. For me, it was like finding out we were adopted. And even though our step parents were a little abusive, we learned some things of value. Maybe the initial response is denial, then reconciiation, then maybe yearning to find our biological parents?

I never saw the Ita Mandala in person. However, I had the same life changing mystic experience chanting daimoku, while contempating the Nittatsu Gohonzon, in my own living room in 1980. The world of Buddha is always manifested in the Gohonzon, no matter which one, whether we see it or not.

For two years, I have read everything on this I can find. IMCO, the Ita Mandala is NOT the Daigohonzon. It is the Yashiro Kunishige Memorial Daimandara. A Yashiro is mentioned in the Gosho. He was maybe a noble of some rank who was murdered for his beliefs 49 days before October 12 1279. That Gosho, the Ryusenji Petition, is apparently not yet translated.

Maybe it is neither helpful nor kind to get the word out on this. But allowing these errors to continue be propagated only causes even more confusion for more people in the future. To do so is more unkind and less helpful than getting the truth out. It is like any other error. The longer we wait, the harder it becomes to correct. Meanwhile, SGI still professes unfounded allegiance to an object owned by our former temple?

written with right intentions I hope,

robin Posted by rbeck at May 5, 2005 08:56 AM

Here are a s series of essays I have wriiten on "Nichiu, the Ita-Dai-Honzon, & the Yashiro Daimandara" -- robin:

01-21-2006
The Ita-Dai-Go-Honzon Issue
On Nichiren's Gohonzon for Practicing Kanjin

There are three basic concepts here that might get confused. One is the origin of the object itself. The "Nichiu created it {or bought it}" theory is not as dubious as the "Nippo found a log legend", but it has some holes. While 'a' wooden Dai-Honzon is mentioned in the late 15th C. context of Nichiu, there is no detailed description. This came up as a side issue during an internal Nikko-Fuji faction debate that Nichiu lost. Nichiu was trying to re-claim ownership of the Renzo-bo sub-Temple from the nearby Koizumi Kuon Temple.

In fact, descriptions from circa 1482 could indicate a different image than wfat we see on the Taisekiji Dai Mandara Dai Gohonzon. In 1482, the term Dai-Honzon would indicate an image drawn by Nichiren in 1274. And the first detailed description of the Taisekiji Dai Mandara so-called Dai Gohonzon carved in camphor is from around 1660.

The second is the idea that Nichiren may have inscribed a particular image to be enshrined in the Honmon-no-Kaidan. Even if he did, is there any evidence it was the Taisekiji Dai Mandara? A corallary question is the identity of Yashiro Kunishige, and the meaning of "Honmon no Kaidan no Ganshu no Hokkeshu."

Finally, there is the Nichiren Shoshu assertion that "All the other Gohonzons He inscribed may be viewed as reflections of the [their so-called] Dai-Gohonzon."
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August 14, 2005
Nichiu, the Ita-Dai-Honzon, & Yashiro Dai-Mandara

I understand that one of the oldest historical references to a Great Honzon of 1279, carved in wood, and kept at Taisekiji, dates to the time of Nichiu; about 1482.

Note: There is also a dubious transmission document from Nikko to Nichimoku allegedly dated 1330, NikkoAtoJojonoKoto.rtf, that mentions a Great Go-Honzon of 1279. This is allegedly written in Nikko's hand; see photo. At any rate, I am not disputing that a Wooden Dai-Go-Honzon of 1279 may have existed in 1330.

From what I have read, a Priest at Kitayama accused Nichiu of forging this Ita (plank) Honzon. Then, in a reply to Kitayama, Nichiu stated, as a defence, that his Temple possessed the original Great Mandala of 1279, the one that Nichiren had bestowed on Yashiro and the Hokke Shu.

I supect Nichiu was referring to two different objects. One was an Ita-Dai-Honzon, or the Dai-Honzon of 1274 carved into wood. The word Ita means plank or board. There is no reference to it being carved in Camphor Wood.

Nichiu apparently also refers to a Great Mandala, an original Nichiren, in other words --on paper --, bestowed on Yashiro, that Taisekiji had inherited. An authenticated Gosho indicates that a Yashiro was beheaded, in late August 1279, by Hei-no-Saemon, for refusing to recant his faith, among other things. October 12 1279 was, perhaps, the 49th day after his death. Posted by rbeck at August 14, 2005 00:15 PM

July 18, 2005
More on the Yashiro Kunishige Memorial Daimandara

This is a topic that is truly Fraught with Peril. To begin with, the Daigohonzon was initially the name for the paper Mandala that Nichiren wrote at Minobu in 1274. More on that in a future entry.

The earliest refence to a controversial wooden mandala called the Daigohonzon of 1279 apparently dates from the later years of Nichiu. This was some 200 years after Nichiren's passing. Nichiu is regarded as the 9th Chief Priest of Taisekiji. His contemporary at Kityama accused Nichiu of forging this Ita-Mandara {Ita means board}.

In one of his letters, Nichiu states that Taisekiji inherited the Yashiro Kunishige Daimandara, one that was inscribed by Nichiren himself on October 12 1279. IIRC, most scholars have assumed that the Ita-Mandara/Daigohonzon of 1279 and the Yashiro Daimandara of 1279 are the same Mandala.

IMCO, this hasty assumption might be wrong. I think it is much more likely that the Yashiro Daimandara Nichiu refers to was a paper mandala. That is why he stated Nichiren himself inscribed it. Nichiren would not have inscribed a wooden Mandala himself.

As to the Ita-Mandara Daigohonzon of 1279, Nichikan Shonin (1665-1726) , the twenty-sixth Chief priest of Taisekiji, allegedy decribed the Daigohonzon of 1279 as being a wooden copy of the Daihonzon of 1274. [I have been unable to verify this]

Also, the earliest clear reference to a camphor wood version of the Yashiro Daimandara is from the Edo Period {1603-1867}. Therefore, it is very possible that the paper Yashiro Daimandara Nichiu referenced was transferred to wood during the Edo period. This Edo Period Ita Mandala would be the one Taisekiji now mistakenly regards as the Daigohonzon of 1279?

Actually the first mention of the Ita Mandara from outside Taisekiji is apparently found in the "Kecho Sho" , dated 1662. This is the first mention of Camphor Wood. Posted by rbeck at July 18, 2005 05:15 PM

More Completed Essays in this Topic:

Board Mandalas & Hokke Shu

The Gain & Loss or Benefit & Curse Inscriptions

Gohonzon of Ichienbudai? -- Memoranda & Dedications; Lower Right Side Dedication

Tweaked Translations? -- Memoranda & Dedications; Lower Lower Left Side Memoranda

Who Was Yashiro Kunishige?

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Comments
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One comment. I think all the calligraphy mandalas, odaimoku tablets, and even some statuary arrangements, are, in a general sense, "true and authentic [honzon] for all of mankind". However; "the Daihonzon for the peace and security of all mankind for 10000 years" does refer to a specific image, that on the face of mandala #16, inscribed at Minobu in 1274.

I still am unsure about the Honinmyo Daihonzon of 1279. And I presently disagree with some of the interpretations of Honmon Shoshu, like Nichiren as the Eternal Buddha/Father of the Juryo Chapter. This upside down understanding of Hongaku appears to have entered the Taisekiji lineages with the 9th Abbot Nichiu, who learned it from Nishiyama-Nichigen. It started with Hongaku Nichidai of the Fuji-Kyoto lineage. Only Honmon Shoshu & Nichiren Shoshu retain it. It is the same problem the Christians have with misinterpreting "the I am one with g-d" concept, and applying that literally, to mean that Jesus was g-d, and the only one.

This is the Latter Day of the Dharma of the Buddha Shakyamuni. Nichiren was the Messenger.

robin
Posted by: robin at May 4, 2005 11:00 PM
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Hi Robin,

How sure are you that image # 16 of the Gohonzon Shu was really named the "Man-nen-ku-go" Dai-honzon by Nichiren himself? Is there anything extant in Nichiren's writings to this effect, or does this idea come from an oral tradition of unverifiable authenticity?

Lately, I have been immersing myself, almost exclusively, in the writings of Nichiren. What I have been finding there makes me question the validity of the "Dai-mandara"/"Dai-honzon" distinction. For example, in the Kyo'o Dono Gohenji, Nichiren writes: "In inscribing this Gohonzon...Nichiren was like the lion king." He then follows that up with, "Believe in this mandala with all your heart." It seems clear to me, that "mandala" and "(Go)honzon" refer to one and the same thing in Nichiren's mind. To further illustrate this; in the Nichinyo Gozen Go-henji, Nichiren writes: "This Mandala is not my creation but is the honzon created by Sakyamuni and other Buddhas in the Stupa of Treasures." He then goes on to describe a full Ten Worlds (from Hell to Buddhahod) Great Mandala honzon, after which he continues with the following doctrinally provocative statement: "Thus without exception, all Buddhas, Bodhisattvas, great sages, and eight groups of creatures in the two realms (of Desire and Matter) who were present in the first 'Introductory' chapter of the sutra are all seated in the honzon. Illuminated by rays of light emanating from the characters 'Namu Myoho Renge-kyo,' all have been transformed into Buddhas, whom they originally were. This is the honzon..." After which Nichiren writes: "...this honzon is the Great Mandala..." And, "the honzon can be called the Mandala..." Given these passages, I must conclude that the words "(Go)honzon" and "Mandala" both refer to the same thing. The Honzon is a mandala. The Mandala is a honzon. This being the case, I do not believe that the argument for distinguishing item # 16, in the Gohonzon Shu, from all of the other Great Mandala/Honsons can be sustained.

Ernesto
Posted by: Ernesto at May 9, 2005 09:18 PM
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Hi Ernesto,

I actually agree from one standpoint, that is why I have suggested there are various arrangements that are vaild as Honzon.

My main interest, initially, was figuring out the references to the Dai(go)honzon of 1279. I think these are references to an image 'named' the Dai-honzon. {Do you agree the character for Go or O is irrelevant?}. I read that there are 12 daimandara dated 1279. I have no idea which ones those are.

BTW, the transmittal on the Yashiro Kunishige Daimandara includes the characters for Honzon, I think. It reads something like that the Hokke Koshu should use this daimandara as the Honzon for their Kaidan. That is why I suspect the Wooden Copy at Taisekiji was carved by Nichiji {6th Abbot at Taisekiji} for a lay Sangha.

Anyway, my tentative view is Nichiren named the 10 world's Honzon the Daimandara; and another image the Daihonzon. I was told the Simple Mandala Honzon with the Daimoku and two Buddhas has a name too.

The name Mannen Kugo is a puzzler. Nichiren Shu uses that term for #016. I am curious how far back that goes. There is a lot we do not know.
Anyone know what the earliest reference is to a Honzon for the Peace & Security of Humanity for 10,000 years?

I think the distinction between Mandala and Honzon is this: A Mandala is one of several objects that can be used as a Honzon. That seems clear from the Gosho? We can not point to one thing and say 'this is Honzon' to the exclusion of all others.

We can point to an image and say this one is called the Daimandara of the Ten Worlds; the 1280 Nissho, and the one Nichiren Shu calls the Shutei Mandala {also from 1280} are examples.
Note the latter was only recently designated
"Shutei", that is not its original name.

robin
Posted by: ryoben at May 9, 2005 10:43 PM
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"It seems clear to me, that "mandala" and "(Go)honzon" refer to one and the same thing in Nichiren's mind." -- Ernesto?

Hi again. It seems to me that Nichiren also accepted certain statue arrangements, the Odaimoku tablet, the Scrolls of the Lotus Sutra, and other things as Honzons -- not just mandalas, and not just one specific type of mandala.

Also, some Mandalas were not acceptable Honzons to Nichiren -- those eye opened with the Shingon ritual of his time. So I think he was concerned with intent? What do you think?

robin
Posted by: ryoben at May 9, 2005 10:53 PM
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Hi Robin,

I agree with you that Nichiren was more concerned with "intent" than with the actual form the Honzon took. In the Kanjin Honzon Sho, Nichiren actually describes a number of different types of Honzon, they include the calligraphic Mandala, as well as statues and paintings of the Eternal Shakyamuni Buddha accompanied by the Four Great Bodhisattvas from the Earth. As we all know, Nichiren had a statue of Shakyamuni that he worshipped as the Eternal Buddha, he mentions this in his writings. Also, Shijo Kingo carved a statue of Shakyamuni, to which Nichiren responded by writing to him about the correct manner in which to have its "eye" opened, warning him against having it done by means of Shingin rites. I don't recall seeing in his writings any mention of a "great" mandala or honzon versus a not-so-great mandala or honzon. Therefore I tend not to put much stock in the idea, believing instead in the efficacy of them all. Why, after all, would Nichiren confer on some of his disciples and followers something less efficacious than that confered on others? Since the Daimoku of the Lotus Sutra contains the entirety of said Sutra and therefore all Ten Worlds, a honzon as simple as the Daimoku only, is, by definition, just as efficacious as a full Ten Worlds "Dai"-mandala honzon. However, as a matter of personal taste, I do prefer a honzon that has not been dedicated to any particular individual, such as the Hon-in-myo Dai-honzon mandala, the Shutei Dai-mandala honzon, or the "Big Girl" that I acquired from Kaiundo and have enshrined on my family altar.

Ernesto
Posted by: Ernesto at May 10, 2005 05:29 AM
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Ernesto,

I am going to look at the Honinmyo Daihonzon again in a future blog. I still think it is plausible that Nichiren may have had that engraved for a central Kaidan. I just need to stop thinking about it for a while, if that makes sense. And even if so, I do not accept it as a super-honzon, superior to others.

Also, I am leaving all this thread open for comments. The more the better.
Posted by: ryoben at May 10, 2005 08:22 AM
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Robin,

You have been unearthing a veritable treasure trove of information. It probably is a good idea to back off for a bit, and to let all of this information sink in. Then you will be in a better frame of mind for putting all of the new pieces of this information-puzzle together.

BTW, I must say that you are doing the Nichiren Buddhist community a great service here. Your passion for research and sharing new information with others is positively awsome.

Ernesto
Posted by: Ernesto at May 10, 2005 01:11 PM
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Onodera Nichiu was the one who hid the Hon-in-myou Daihonzon at the Onodera stronghold of Ide-no-oana. From that time, Taisekiji ceased to be the Honmon-no-Kaidan.

You won't be surprised to know that Taisekiji's 26th chief priest Nichikan wrote the "Exegesis of the Kanjin Honzon-sho" (Kanjin Honzon-sho Mondan).

But you might be surprised to know what Nichikan wrote. In that very exegesis, he described the Dai(go)honzon as having the following inscriptions.

"Following the Great Awakened World Honored One’s reversion to extinguishment, more than two thousand two hundred and twenty years have passed. Even so, within the three countries: Gatsu, Kan and Nichi, this Daihonzon had yet to exist. Either they knew but did not propagate, or they did not know this at all. Our compassionate Father, by means of the Hotoke wisdom, hide and leave this for the future age of degeneration. At that time during the latter 500 hundred years, Bodhisattva Jogyo makes His appearance in the world, and for the first time, widely propagates this."

Do these words seem familiar to you?

It means to say, the Yashiro Kunishige Daimandara was never regarded as the Dai(go)honzon in the first place, until lately. It is proof that by Nichikan's time, the Dai(go)honzon was no longer at Taisekiji.

Get your copy today.
Posted by: eddy at April 28, 2005 04:30 AM
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Hi Eddy,

Thank you for the comments. By 'get your copy', do you mean of the Dai(go)honzon or Nichikan's Exegesis of the Kanjin Honzon-sho?

By the way, I jumped forward in this series because there is still a lot of confusion about the blessing/curse inscriptions on the Yashiro
Memorial Daimandara.

Part VII will be logically be the Daihonzon of 1274; since that is next Mandala Gohonzon I have any information about.

So far, I have covered the Aizen-Fudo Kankenki, the Soseino Amulet, the Preliminary Mandalas, the Odaimoku Tablet, Ichinen Sanzen Mandala, and the Daimandara of July 8 1273.

More information on any of these would be useful. I wonder if you or anyone else reading knows if the Daimandara of July 8 1273 still exists? If so, where is it, is it in good condition, and is it published in the Gohonzon Shu?

We can also discuss the confusion over what is the Dai(go)honzon more later on. Readers should know what the Memorial Daimandara is; and that it appears Nikko and his immediate successors wrote similar mandaras; with the blessing/curse phrases.

As more information is available, we are starting to see why certain schools do not want certain documents translated.
Posted by: robin at April 28, 2005 07:57 AM
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Hi Robin,

I was refering to the Exegesis.

Gohonzonshu Nos.
1. dated Oct 9, 1271 (Bunei 8)
2. dated Jun 16, 1272 (Bunei 9)
3a to 10. Undated.
11. dated Jun 1273 (Bunei 10)
12. Undated.
13. dated Jul 25, 1274 (Bunei 11)
14 & 15. dated Nov 1274 (Bunei 11)
16. dated Dec 1274 (Bunei 11)
17 & 18. Undated
19. dated January (the year is unwritten)
20 to 24. dated Apr 1275 (Bunei 12)
25. Undated
26. dated October, 1275 (Kenji 1)

I'm afraid, there are no mandalas in the Gohonzonshu that contains the date Jul 8, 1273.
Posted by: eddy at April 28, 2005 12:36 PM
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Thanks again,

I hate to impose on you. To my credit, I am willing to get out the Honmon Shoshu story. But I am skeptical.

It is possible that the July 8 1273 Daimandara was added at a later date, and is in out of order. It may also be one of the three that Bichiren Shu has declined to publish. The fact that they published some detials about it indicates they may have it.

I noticed in Don Ross' index he shows #10 as
First Gohonzon Inscribed by Nichiren. I am not sure what that means. Someone told me Nichiren wrote that at one Echigo or Teradomari with a twig brush while waiting to be taken to Sado.
I thought maybe it was severely water damaged and most of the inscriptions are gone.

robin
Posted by: robin at April 28, 2005 01:29 PM
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"I noticed in Don Ross' index he shows #10 as First Gohonzon Inscribed by Nichiren. Someone told me Nichiren wrote that at one Echigo or Teradomari with a twig brush while waiting to be taken to Sado. I thought maybe it was severely water damaged and most of the inscriptions are gone."

It is mentioned that the mandara of Jul 8, 1273 is 2 feet 6 inches x 5 feet 8 inches.

Unfortunately, the stated dimensions of mandara #10 is only 4.7 inches x 8.9 inches.

If mandara #10 was inscribed while waiting to be taken to Sado, the date has to be 1271, not 1273.
Posted by: eddy at April 28, 2005 02:52 PM
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Eddie,

Yes, that was what I was thinking. Most likely, the July 8 1273 mandala is not published. So that is very likely the third that Nichiren Shu does not wish to publish for proprietary reasons.
The others would be the Nichiro Prayer Gohonzon and Nichiren's Last Gohonzon.
Posted by: robin at April 28, 2005 03:40 PM
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Hi Robin,

I just want to slip a little kudos in. Your writings and the images you post are a real treat. I'm learning so much more from you (and other scribes at FWP) in the last few months than I have these last years of study elsewhere.

Gabrielle
Posted by: Gabrielle Wiseq at April 29, 2005 11:13 AM
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Someone asked me a question yesterday, and I thought it was relevant to share. First, he quoted the Exegesis as saying: "The Dai-Gohonzon of 1279, or the Gohonzon of the High Sanctuary of True Buddhism, is the ultimate Gohonzon of all. Its inscription signifies the ultimate of all the reasons for the Daishonin's advent. It is the supreme basis of the Three Great Secret Laws. Therefore, it is the true object of devotion for all humanity in the whole world."

He then asked: "How is that description not refering to the Dai-Gohonzon at Taisekiji?"

I replied that the inscription on the Yashiro Memorial Dai-mandara pale in comparison to all the inscriptions found on the Hon-in-myou Daihonzon with regard to the "...ultimate of all the reasons for the Daishonin's advent."

Yes, Nichikan's Exegesis did mention the "Gohonzon of Koan second year." But the inscriptions on the Yashiro Kunishige Dai-mandala is not discussed at all. Furthermore, the name "Ganshu Yashiro Kunishige" appear nowhere in the Exegesis. Instead, the inscriptions of the "Kugo Honzon" are mentioned, and examined at length. If the Yashiro Dai-mandara was regarded as the Dai(go)honzon by Nichikan, surely it deserved some mention in the Exegesis. But none, not a word.

The Yashiro Dai-mandara is the Memorial Mandala for Yashiro Kunishige. If we take Oct 12, 1279 as commemorating the 49th day of his death, (which is a common buddhist funerary practice), then counting backwards, we arrive at Aug 24, 1279. This corroborates the Ryusenji Mousijou which states that "Yashiro was killed in August....."
Posted by: eddy at April 30, 2005 09:10 AM
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The problem is that the date on the Shihon Mannen Kugo Daihonzon is December 1274, not October 1279. So Nichikan appears to refer to the Yashiro Daimandara as the Daigohonzon, but then proceeds to talk about the Daigohonzon inscribed almost 5 years earlier {1274}.

The answer may lie in the legend of Nippo. Since this is a legend, we can assume some of the details are skewed. A possible explanation is that Nippo carved a wooden version of the Mannen Kugo Daihonzon, and this project was completed on October 12 1279. Suppose that Nichiu did hide the Daihonzon of 1279 to prevent the Shogunate from getting it. Then, when Taisekiji found the Yashiro Daimandara in storage, they mistook it for the Daihonzon.

This is convoluted. But it is no more convoluted than the current Taisekiji legend. Moreover, unlike the Taisekiji story, it does not conflict with other known facts. Such as Nichiu writing that Taisekiji inherited the Mandara Nichiren inscribed for Yashiro from the Hokkekoshu.

robin
Posted by: robin at April 30, 2005 10:38 AM
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Robin:

Great stuff. Myself and I'm sure others, who are interested but are not scholarly in this mandala maze genre, would probably like to see you give a bottom line to your thesis - at some point.

This would be an "abstract," as used in a scholarly paper that would say, for example, Nichiren inscribed the first talisman or amulet on such a such day, the first Gohonzon on blank day/year, and the DaiGohonzon on such and such. Then, the Taisekiji Dai Gohonzon (date) and all the other possibilities candidates and times. This would be followed with your conclusion that indicates who has the original, who has what else, and what if any difference it makes.

Why is this important to me? Because I (we) spent decades praying, praising, and being identified with the Honzon, twice daily. This scholarsip is very important. Some people have a head for it and others, like me, are merely fascinated with it.

I'd love to see the bottom line when you're ready to deliver it.

Charles
Posted by: Charles at April 30, 2005 11:32 AM
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Hi,

My favorite Honzon to chant with is the 1280 Daimandara Nichiren inscribed for Nissho -- #101. I still have not decided on a central honzon for ryobenji -- projected for 2006.

Of the Taisekiji honzon, I like the Nittatsu. I have a framed 10 X 14 that someone made for me.
Posted by: robin at April 30, 2005 04:40 PM
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Charles,

Here are some issues:

*I would like to see a translation of the Gohonzon Shu, but unless Eddie does it in little pieces for us, I do not expect it.

*Some of the Temples are rather stingy with information. Example: Even Tanjo-ji does not reply to queries about the Soseino Amulet. The Fuju-Fuse Temples are even stingier.

*There are key Gosho not translated, or if so, not easily accessible. The Ryusenji Mousijo is an example.

*Those who have information tend to dispense it in a partisan manner.
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Legends of Nippo

Life and legends of Nichiren
The Ita-Dai-Go-Honzon Issue
On Nichiren's Gohonzon for Practicing Kanjin
Statues, Drawings, & Paintings of Nichiren
Nippo & Statues of Nichiren

See Also:
Statue at Ikegami Honmonji 1289

Statue at Myohonji in Kamakura 13th-14th Century

Statue at Yuseiji in Kyoto 13th-14th Century

To be Revised

May 25, 2005
Biography of Nippo
Jogyo Shoden-sho
Update 11-18-2005

The Taisekiji story of the origin of their 'Daigohonzon' comes from a letter allegedly written by Nichiren in 1282. It is called Jogyo Shoden-sho, Matsunodono Gosho, or Biography of Nippo. It also contains anachronisms.

Here are translated excerpts:

"Nippo wanted to carve a statue of Nichiren. He prayed to Shichimen Daimyojin. Was it a response(kannou) to his prayers? He found a log floating in the river. He used it to engrave the Kaidan-in Honzon. Next, he made statues of Nichiren. Altogether, three statues. One of the statues is just 3 su-n (9 centimeters) tall.'

The Daishou (Buddha, i.e., Nichiren) enscribed the Kaidan-in Honzon(Dai-Go-honzon) and Nippo engraved it. This is the present plank Honzon. That is, it is the Gohonzon that was in the Grand Hall at Minobu.

Because of Nippo's long and masterful expertise as an artisan, he made one statue of the Daishou 3 su-n (9 cm.) tall....The plank Honzon and statues are now at Fuji.... When Nikko left Minobu, Nippo left with him. To have faith in only Nippo means to have faith in Nichiren"

While neither Nichiren Shoshu nor SGI wishes to promote the Nippo fairy tale in detail, it is, in fact, a primary source authoritative, for their version of the origins of the Nikko-Fuji School. The Gosho is clearly a forgery, since it refers to events that had yet to happen. Also, it mentions worship of Shichimen, and neither the SGI nor NST wish to go there.

However, without this story, Taisekiji can not explain the origin of the camphor wood honzon and small statue of Nichiren. So this calls into question how and when the Yashiro Mandala came to be carved into camphor wood. But that is a separate topic. The Kawabe memo may or may not be a clue. And if it is, I am not so certain what it tells us.

The origins of the various seated altar statues of Nichiren is yet another subject. There really was a Nippo, and he is credited with carving sitting statues of Nichiren, a wooden Great Mandala and founding a major temple. We likely have a reliable source, authored by Nissho, for that. But, of course, it is not available in English.

See Also:
Jogyo Shoden Sho {Excerpts}: Download file Mythical Biography of Nippo

Posted by rbeck at May 25, 2005
Revised 11-18-2005

Mandala Sculpture of Nippo?

Click on the image to enlarge.

Someone came across this link to a wooden mandala carved by Nippo. Mandala Sculpture of Nipposhonin. Wish I could read it. An auto-transalation is fairly useless.

I think it is at a temple here:

Katsuyama Village
Minami Tsuru county
Near Kawaguchi lake town
Fuji Kawaguchiko
Yamanashi Prefecture
That is north of Mt. Fuji?

Posted by rbeck 2005-12-29 20:27:43

The Gain & Loss or Benefit & Curse Inscriptions

On Nichiren's Gohonzon for Practicing Kanjin
The Ita-Dai-Go-Honzon Issue
The Gain & Loss, Benefit & Punishment, or Blessing & Curse Inscriptions

Links alleged to images of an authorized 1910 photo of the Taisekiji Daigohonzon: DG1 DG2 w/ simulated gold lettering

Another bone of contention, often raised in Independent circles, is the alleged presence of the Blessing/Curse inscriptions on the Taisekiji Gohonzon{s}. These do appear on transcriptions of Great Mandalas from Taisekiji, such as the SGI Nichikan, the Nittatsu, and the Nikken. They are located in the top row, on either side of the Daimoku, outside of {flanking}, the two Buddhas and four Bodhisattvas. These are also often said to appear on the Camphor Wood Yashiro Kunishige Dai-Mandara, aka Taisekiji Daigohonzon, aka Ita Mandala.

But are they even really there on the Camphor Wood Yashiro Kunishige Dai-Mandara, aka Taisekiji Daigohonzon, aka Ita Mandala?

And what is an arjaka branch?

From the Dharani chapter [26] of The Lotus Sutra:

If there are those who fail to heed our spells
and trouble and disrupt the preachers of the Law,
their heads will split into seven pieces
like the branches of the arjaka.

Note that if one touches the Arjaka or Basil shrub, the blossom falls off with its branch and breaks apart.}

From: Sokashoshu.com Nichiren Shoshu's Honzons {A Kempon Hokke Hogwash Hit Piece}

On all the Gohonzons issued by Taisekiji and SGI, we find:

1) Facing it, on the upper right-hand side, a phrase "Jiyaku-Nou-ran-sha, Zu-ha-shichi-bu", [which] means that to those slander will have their head broken in seven places.

2)Facing it, on the upper left-hand side, a phrase "Yuu-ku-you-sha fuku-ka-juugo", [which] means that to those who worship, 100% benefit. None of the known gohonzons inscribed by Nichiren has those phrases. Even the five
gohonzons inscribed by Nikko at Hon-mon-ji do not have these phrases.

These phrases only appear in Gosho's p.869 "Haku-roko-sho" (Kechimyaku-sho) which means that this part of the Gosho is also a fake.

Also: Insofar as can be ascertained from the one circulated photograph of the so-called "dai- gohonzon" (taken in 1910, with permission of Taisekiji), phrases has been added to the body of the honzon. Such phrases never appeared in any other Nichiren gohonzon, and are incongruous with the nature of the gohonzon. (These are the phrases referring to "gain" and "loss", on either side of the SGI/NST honzons). -- Let's recap ... the so-called dai-gohonzon

Their contention was that the presence of these phrases proved that Nichiren could not have inscribed it. That does not seem to be the case at all.

And according to Reginald Carpenter: "those two (2) so called "Blessing/ Curse inscriptions" are really NOT present on the so called "Yashiro Memorial Daimandara", aka. Taiseki-ji Dai-Gohonzon, aka. Ita Mandala," which is commonly & correctly called the Dai-Gohonzon!"

He adds, "Nichiren Daishonin ... gave & left the instructions for putting/ transcribing those two (2) terms on the Gohonzon in a passage from "Seven Articles on Transmission of the Gohonzon" that was published in the "Nichiren Shoshu Seiten" (page #379) by the 65th High Priest of Nichiren Shoshu in 1952! "

The reader can view the photo. I have, and do not think the two phrases are there. Here are two enhanced versions of the 1910 image, hosted @ Photobucket [Caution: These are alleged to be images of an authorized photo of the Taisekiji Daigohonzon.]:

DG1

DG2 w/ simulated gold lettering

These are definitely on transcriptions of Great Mandalas from Taisekiji, such as the SGI Nichikan, the Nittatsu, and the Nikken. The inscriptions are located in the top row, on either side of the Daimoku, outside of, or flanking, the two Buddhas and four Bodhisattvas:

Left side, facing: "U kuyo sha fuku ka jugo" or "ukuyosha fukuka jugo".

"Those who make offerings will gain good fortune surpassing the ten honorable titles." or

"Those who make offerings [to the Lotus Sutra] will reap fortune exceeding the ten honorable titles."

Right side facing: "Nyaku noran sha zu ha shichibun" or "nyaku noransha zuha shichibun".

"Those who vex and trouble [the practitioners of the Law] will have their heads split into seven pieces." or:

"If there are those who cause trouble and disruption, their heads will be split into seven pieces."

The phrases themselves are indirectly from the Lotus Sutra and are based on the Curse of Kishimonjin and the Jurasetsunyo, from the Dharani Chaper. According to "Stoney" the direct source is the Hokke Mongu Ki", Or "Annotations on the Hokke Mongu" by Tiantai Patriarch Mialo. And, actually, I think the concept goes back to the Buddha's debates with Brahmins.

From May 23, 2005
Revised & Updated 01-17-2006
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August 19, 2005
The Gain/Loss aka Blessing/Curse Entries

From about 1278 to his passing, Nichiren inscribed quite a few Dai-Mandaras. These are all rather similar in pattern.

Wheras many earlier mandalas had four entries flanking the central Daimoku on either side, all of the later Dai Mandara{s}, at least those that are published, have only three.

Look at the first diagram. Do you see all 4 Bodhisattvas? Do you also see the 4 Buddhas? There is an extra Buddha on each side. Total of 4 entries on each side, or 8 in all. There are 4 Buddhas & 4 Bodhisattvas. The 2 extra Buddhas are Jippo Bunshin and Zentoku Nyorai.

The two extra Buddhas, between the two Buddhas, Shaka and Taho, and the Four Bodhisattvas, on the early one {1274}, are representives of various emanation Buddhas of Shakyamuni. These are not present on the later Dai Mandara from 1280. Look at the second diagram. There is only 1 Buddha and 2-bosatsu on each side. There are three entries on each side, or 6 in all. There are 2 Buddhas, Shaka & Taho, & 4 Bodhisattvas.

There are four entries in the top row on some Fuji School transcriptions. The oldest of these I have seen published was inscribed by Nikko in 1308. I have seen published transcriptions by Nichidai & Nichimyo from Kitayama & Nishiyama that appear to have them as well.

Finally, look at third. There is only 1 Buddha and 2-bosatsu on each side. There are 2 Buddhas & 4 Bodhisattvas. But there is a 4th entry on each side. These are blessing & curse phrases from the Lotus Sutra.

*U kuyo sha fuku ka jugo-Those who make offerings will gain good fortune surpassing the ten honorable titles [of the Buddha.]

*Nyaku noran sha zu ha shichibun-Those who vex and trouble [the practitioners of the Dharma] will have their heads split into seven pieces.

These do appear to be on at least four authenticated and published Nichiren Mandalas. They also appear to be on 4 published early transcriptions from the Kitayama & Nishiyama Temples. These blessing/curse inscriptions from the Lotus Sutra are said to appear on the Great Mandala of Taisekiji, and are also on the transcriptions issued to SGI & Hokkeko members. Note that the Taisekiji Great Mandala is not published, nor are any Nichiren Shoshu transcriptions. My understanding is that Nichiren Shoshu forbids this.

While Nichiren Shu has some Nichiren Mandalas & Amulets they decline to publish, they do not have a blanket proscription. Nor is this proscribed by any other Shu I know of. There are Mandalas from the other Nikko-Fuji School Shu{s} that are lawfully published and in the public domain.

I have personally decided not to post pictures of Nichiren Shoshu Mandalas at public web sites. I wanted to mention that since SGI & Hokkeko members are likely present. That is my present policy. If I post links to locations with pictures of the Yashiro Kunishige Dai-Mandara Great Mandala of Taisekiji, or the Nittatsu, Nikken, or Nichikan transcriptions, I shall try to be mindful & warn of this.
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Lamont, Kubota, & Sinyou expelled from

Kokugaku Ryobu Shinto

Shinbutsu Shugo & Ryobu Shinto/Honji Suijaku
Origins of Nichiren as True Buddha
Updated 01-05-2006

Kokugaku or Reverse Honji Suijaku: The Japanese Nativist theory that the Shinto gods and Japanese Rulers or Saints & Sages are True or Original; while the Vedic Buddhas, Bodhisattvas, Arhats, Heavenly beings, etc., of Buddhism, are merely provisional or transient."

"Ryobu (dual) Shinto refers to the interpretation of local Japanese deities which is associated with Shingon esoteric Buddhism, and the practices which flowed from that interpretation. Ryobu Shinto held that the sun-deity Amaterasu enshrined at Ise was the manifestation of the esoteric dharmakaya Buddha Dainichi (Great Sun), the central Buddha of Shingon. According to this interpretation the status of the native kami was raised from local folk deities and ancestral spirits to manifestations of Buddhas and bodhisattvas, different but potentially equal to the most revered objects of worship in Shingon." -- See Ryobu Shinto

The Shingon Tradition teaches that it was the Dharmakaya Buddha, the Tathagata Mahavairocana, not Shakyamuni, who taught the Mikkyo teachings. Also, the Japanese Shingon tradition had identified Mahavairochana {Dainichi}, as the Buddha of the Life Span of the Tathagatha Chapter {Nyorai Juryohon} of the Lotus Sutra.

This thought was very sophisticated. It began in the 8th C. Then, during the Hieian Era, some elements within the Mikkyo traditions of the Tendai, Shingon, and Jimon-Tendai schools began identifying the shinto kami/jin as local manifestations of Buddhist Divinities. Most important was the identification of Tensho Daijin (Amaterasu Omikami) with Mahavairochana Tathagata {Dainichi Nyorai}.

Next, during the Kamakura Era, the Shinto Kami came to be viewed as true, actual, or original {Hon}, while the Buddhist divinities were viewed as transient, reflections, manifestations, or traces {Shaku/jaku]. In other words, Tensho Daijin became the True Dharma Body of the Buddha, and Dainichi became a manifestation of Tensho Daijin.I call this "Reverse" or "Kokugaku" {Japanese Nativism/Nationalism} Honji-Suijaku. Kokugaku is a belief system rooted in implicit notions of Japanese racial & cultural superiority.

This was most likely the esoteric theology that Nichiren was trained in at Seichoji Kiyosumidera, the Tojo-village Ise {Tensho Daijin} shrine at Awa, and Tsurugaoka Hachimanguji at Kamakura. And this helps clarify the contradiction between his seemingly public hostility toward Shingon and his own implicit Hokke Shinto Esotericism.

In this connection, it is maybe important to realize that Nichiren often used the term Shingon as a general synonym for Mikkyo, as opposed to referencing the specific Shingon Shu at Koyasan. This appears to be typical of the way Shingon was/is used in general conversation. Mikkyō;; literally "secret teachings", often translated as "esoteric Buddhism") is a Japanese term that refers to the esoteric Vajrayana practices of the Shingon Buddhist school and the related practices that make up part of the Tendai school.

Dr. J. Stone, in Secret Transmissions in the Hokkeshu refers to Nichiren's version as "Hokke Shinto." The Shinto Deities would be emanations of the Eternal Shakyamuni of the Lifespan Chapter: "We have already mentioned that some sections of these transmission texts deal with individual figures whose names are inscribed on the mandala. Among these figures are the kami Hachiman and Tensho Daijin, who represented for Nichiren the deities of Japan. The specific transmissions dealing with these two figures represent one aspect of the specifically Nichiren Buddhist appropriations of kami that would come to be called "Hokke Shinto." While not nearly as developed as those of Ryobu Shinto or Sanno Shinto, these transmissions attempt, using the kanjin-style hermeneutical techniques of word play and association by resemblance, to identify kami with the sacred sites and persons of the Hokkeshu."

See Also: Hokke Shinto

The Honmon Shoshu version of Hokke Shinto appears to be influenced by a "Reverse" or "Kokugaku" {Japanese Nativism/Nationalism} Honji-Suijaku: "Dainichi Nyorai (Great Sun Tathagata) in the context of the Kankenki, is not the provisional Vairochana (Birushana) per se preached by the Shingon Sect. The Dainichi Nyorai of the Kankenki is the alternate name for Oohi-rume-no-muchi. That is to say, the full title of Dainichi Nyorai is Amaterasu-oohi-rume-no-muchi-daijin which is shortened to Tensho Daijin; the Sun God. Tensho is the alternate pronunciation of Amaterasu, meaning, Heavenly Radiance¡± whose symbol is the Sun with 16 rays."

Nichiren as Honbutsu appears be based on Kokugaku Honji-Suijaku: "The Nichi¡ of Nichiren is the same as Dai (Nichi) Nyorai. Nichi means Sun. Calling Himself "Nichiren" is meant to show the direct link from Amaterasu-oohi-rume-no-muchi to Himself. In other words, Amaterasu-oohi-rume-no-muchi is the prior form of Nichiren. From Amaterasu-oohi-rume-no-muchi-daijin(ie. Tensho Daijin) to Nichiren, the transmission of Myou-hou-ren-ge-kyou is represented by the Sacred Jewel; the Divine Seal of An-Deingiru¡, the Sky God of Tenjiku." -- ibid

In Secret Transmissions in the Hokke Shu, from Original Enlightenment and the Transformation of Medieval Japanese Buddhism, Dr. Jacquie Stone wrote: " Equations of specific Buddhist and Shinto deities often involve claims about the legitimacy and authority of particular institutions. Here the authority of the Sun Goddess and the throne are assimilated to the Hokkeshu via the person of Nichiren, carrying an implicit challenge to the authority of other religious traditions, such as Sanno Shinto of Mt. Hiei, which also identifies Sakyamuni with the Sun Goddess enshrined at Ise, or the esoteric traditions of both Tendai and Shingon that equated Dainichi with the Sun Goddess. The identification of Nichiren with the Sun Goddess is especially pronounced in transmissions of the Fuji school, which exalt the status of Nichiren to that of the original Buddha.""

Meanwhile, there was an effort in Japan to segregate Shinto from Buddhism: "After the Meiji Imperial Restoration of 1868, the Emperor restored the sovereignty, and the new government institutionalized Shinto as the official state religion while implementing restrictive policies against Buddhism." -- See: Shinto

"The new government after the Meiji Restoration, however, purged Shinto of Buddhist elements, or ordered to clearly segregate Buddhism from Shinto, making the latter as the state religion." -- See: Tsurugaoka Hachimangu Shrine

Thus we have the Taisekiji version of Nichiren as True Buddha, which is lacking in in overt Shinto elements, yet is implicitly Shinto in origin. It appears that Honmon Shoshu may represent an older 15th C. tradition that possibly went undergroud well before the Meiji Purges.
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"Born in 1222 in Awa province, Nichiren was said by his later followers to be of aristocratic parentage, though he pointed to fishing as his father's profession. His village was an estate of the Ise Shrine, and Nichiren believed that it was the home of Amaterasu, the sun goddess. " See NICHIREN

Posted by rbeck at July 19, 2005 03:20 PM
Posted by rbeck at November 3, 2005 01:28 PM
2006-01-06 05:25:14

Ryobu Shinto Honji Suijaku

The Subtle Role of Shinto in Uniquely Japanese Buddhism
Origins of Nichiren as True Buddha

I have imagined that Buddhism could adopt Jesus and Mary of Xianity as emanations of Fugen and Kan'non. The danger is that some might come to view a Buddhist Sage such as Padma Sambhava or even Nichiren as the second coming of Jesus. Or decide that Jesus is the True {Honjishin} Buddha and Shakyamuni the Suijakushin or Provisional Buddha. The rationale could even be found in some forms of Tibetan Vajra that regard Samantabhadra as the Dharma Kaya or Adi Buddha.

This is a topic I have made allusions to several times. I think it is impossible to understand Japanese Buddhism, including Nichiren’s form, without a basic grasp of this. The role of Shinto, in Japanese Buddhism, might be akin to that of Bon, in the Tibetan rraditions. It is my view that, by the Kamakura Era, 'Establishment' Buddhism, in Japan, was essentially "Ryobu Shintoism".

Ryobu Shinto means 'Dual Shinto' and is a fusion of Shinto and Shingon or Mikkyo. Ryobu Shinto identifies specific Buddhist or Vedic divinities with specific Shinto Kami. What one winds up with is a hybrid or syncretic deity that has attributes of both the Local Kami and the Original Buddhist Divinity. This is known as Ryobu Shinto-Honji Suijaku. An example is that Sarasvati of Buddhism was fused with Ugajin of Shinto as Uga Benten.

Someone at alt. religion. buddhism.nichiren explained:

"...the Buddhist term "suijakushin" means "provisional form." It refers to a Buddha or Bodhisattva taking the temporary form of a saint or god, for the purpose of saving mankind. The term "honjishin" means "true form/identity." ... "suijakushin" means "transient or provisional identity." The phrase "honji suijaku" refers specifically to the true form or identity of a Buddha or Bodhisattva who has taken a provisional form (such as that of a Shinto god) for the purpose of saving mankind."

In recent years, NIchiren Shoshu has taught that Nichiren is the "honjishin" or True Buddha; while Shakyamuni is merely the "suijakushin" or a provsional Buddha. This is likely based, in part, on the concept of Honji Suijaku.

Shinbutsu Shugo

The Subtle Role of Shinto in Uniquely Japanese Buddhism
Origins of Nichiren as True Buddha

The general concept of Shinbutsu Shugo is similar to the more specific concept of Ryobu Shinto-Honji Suijaku.

Shinbutsu Shugo. postulates that Buddhist divinities manifest in various forms so that a devotee can better understand them. For example, some in the West say that Avalokitesvara/Kanzeon, the Bodhisattva of Healing Compassion, manifests as Tara, mother of all Buddhas; who then manifests, to some, as Mary/Maria, mother of g-d. Or Jesus is seen as a manifestation of Samantabhadra/ Fugen, the Bodhisattva of Virtue, who is associated with redemption through Confession & Repentance {Sange/Zange}. Those are examples of Shinbutsu Shugo.

The important thing to realize is that this is a form of upaya known as Zuiho Bini. Buddhism does not so much refute other religions as clarify their true meaning. The local divinities are borrowed to teach Buddhism, and eventually subsumed into the Pantheon.

However, due to ethnocentrism, it is possible for a role reversal of sorts to occur. Buddhism can potentially be assimilated by a hybrid religion; one that is created by grafting elements of Buddhist teachings into the host religion. And, eventually, Buddhism can be totally subsumed or absorbed by that host; whether it is Advaita Vedanta Hinduism, Religious Taoism, Bon, or Shinto. And any Buddhism that re-emerges can potentially be infected by the host.

I have imagined that Xianity could adopt Jesus and Mary as emanations of Fugen and Kan'non. The danger is that some might come to view a Buddhist Sage such as Padma Sambhava or even Nichiren as the second coming of Jesus. Or decide that Jesus is the True {Honjishin} Buddha and Shakyamuni the Suijakushin or Provisional Buddha. The rationale could even be found in some forms of Tibetan Vajra that regard Samantabhadra as the Dharma Kaya or Adi Buddha.
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Adibuddha: {Skt., Self-originated Buddha} The self-originated, aboriginal or "Primordeal Buddha" on the dharmakaya level of being. In the oldest ... [Tibetan] Texts, ... Samantabhadra ... is regarded as the dharmakaya-level Adi-buddha. In other schools [such as Japanese Shingon], ... Vairocana is seen as such. Source

Avalokitesvara/Kanzeon: The Bodhisattva of compasssion, aka Kannon, Kuan Shih Yin, Kuan Yin, Guan The Am, Guan'am, Chenrezig. One of the Four Main or Great Bodhisattvas.

Honjishin: True or original identity

Padma Sambhava:Guru Rinpoche, Padma Sambhava, was an Indian tantric sage who brought Buddhism from India to Tibet in the 8th Century AD. Invited from India by Tibetan King Trisong Deutsen, Padma Sambhava ("The Lotus Born" Guru) converted the entire country.

Ryobu Shinto-Honji Suijaku: The specific doctrine that Buddhist Divinities assume the form of the Shinto gods/jin known as kami. Specific Shinto gods were exactly equated with specific Buddhas, Bodhisattvas, Heavenly beings, etc.

Samantabhadra/Fugen: The Bodhisattva of Virtue, aka Puxian. One of the two leaders of the provisional Bodhisattvas.

Shinbutsu Shugo: The general concept that Buddhist divinities assume various forms, including the transient identity of the gods and saints or sages, etc. of other religions.

Suijakushin: Transient or provisional identity.

Tara: A female manifestation or consort of Avalokitesvara/Chenrezig. Female Bodhisattva of Active Comapassionate Wisdom.

Trikaya Jp: sanjin The 3 "bodies" of Buddha:

*Dharma-kaya (Jp: hōsshin} Dharma body, the impersonal ultimate truth, principle, or Law.

*Sambhoga-kaya {Jp: hōshin}: The Ascended or Wisdom body, Bliss Body; Reward Body, the Celestial Shaka Raigo or Eternal Shakyamuni Buddha.

*Nirmana-kaya {Jp: ōjin}: Manifested Body. The Historical Shakyamuni Buddha.

Nirvana Sutra on line

Mahayana Mahaparinirvana Sutra

"The Mahayana Mahaparinirvana Sutra, as translated into English by Kosho Yamamoto and edited and revised by Dr. Tony Page (Nirvana Publications, London, 1999-2000)."

"That the Buddha-Principle (Buddha-dhatu) or Buddha-Matrix (Tathagatagarbha) is the essence (svabhava) or Dharmakaya (ultimate level of being) of the Buddha and of all persons and creatures, in contrast to the five skandhas (impermanent components which make up the "mundane ego"); the Buddha-dhatu is the "True Self", which inheres in the Buddha's deepest being, as well as being truly present in our own body-and-mind complex, and into which we should "enter". Such "entry" is enabled when we have cleared away the kleshas (negative mental, moral and behavioural tendencies) from our inner world. The chief kleshas are desire, anger, delusion and pride." -- © Dr Tony Page 2004

Question on Pix

On Nichiren's Gohonzon for Practicing Kanjin
Posted by rbeck at March 10, 2005 11:56 PM
Revised & Updated 12-02-2005
Someone wrote: "I am certain SGI as an organization would not condone the display of Gohonzon on the Internet, no matter which temple they came from. No doubt there are other Nichiren groups that feel that way as well."

Note that the Taisekiji Great Mandala is not published, nor are any Nichiren Shoshu transcriptions. My understanding is that Nichiren Shoshu forbids this. I do not know of any other Schools who object. I have honestly racked my brain. I can only think of one parallel, and none in Buddhism.

While Nichiren Shu has some Nichiren Mandalas & Amulets they decline to publish, for apparent proprietary reasons, they do not have a blanket proscription. Nor is this proscribed by any other Shu I know of. There are Mandalas from the other Nikko-Fuji School Shu{s} that are lawfully published and in the public domain.

I have personally decided not to post pictures of Nichiren Shoshu Mandalas at public web sites. I wanted to mention that since SGI & Hokkeko members are likely present. That is my present policy. If I post links to locations with pictures of the Yashiro Kunishige Dai-Mandara Great Mandala of Taisekiji, or the Nittatsu, Nikken, or Nichikan transcriptions, I shall try to be mindful & warn of this.

The Nichiren Shu has pictures of their Shutei Mandala and altars at various web sites, and their unofficial yahoo group. Honmon Shoshu, Nichiren Shoshu's neighbor, has pictures of their Daigohonzon on the web, and in books, as well. Members of Kempon Hokke and HBS routinely post pix of their altars on the web. I am estimating SGI will continue to gradually change their position, to get in the mainstream.

I know of no other Buddhist schools that, across the board, forbid pix of sacred objects. There are Fuju Fuse temples that forbid non-members to view some of their most sacred treasures. But even in those cases, that only applies to specific items. It is not a blanket tabu. In other words, it is a proprietary issue; they wish to control distribution of the image. For example, there are 3 known Nichiren Honzon (and some amulets), not in the Gohonzon Shu. These might include the Prayer Gohonzon issued to Nichiro, a treasure of Nichiren Shu.

Part of this issue maybe pertains to an old Shinto superstition about photo images? At one time, even the direct painting of a portrait was tabu? For this reason, I think, the potrtraits of Nichiren, Honen, etc were painted from reflections in the water?

Posted by rbeck at March 10, 2005 11:56 PM
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Comments: Question on Pix
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From: "jdupiter"
To: "Robin Ray Beck"
Subject: Gohonzon
Date: Sat, 31 Dec 2005 14:00:33 +0000

Mr. Beck I have been a fulltime member of NSA/SGI Sokagakkai since December 3 rd 1967 Los Angeles California. And there is one thing if anything that I know ; that it is TABOO royal to photograph or show the face of the Gohonzon in any way for ANY reason.

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I spoke the other day to a navy veteran who traveled through Thailand in the 50 & 60s. At most buddhist temples he went through, he was not allowed to take pictures of the buddhist statues.

best,

Dan
SGI member/Gurnee
Posted by: Dan Defenso at March 16, 2005 01:27 PM
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Hi Dan,

You are from Chicago or Gary? Anyway, at that time, the superstitions about photos and curses were still common in Asia.

And I acknowlege valid proprietary concerns. Temples often do not want their sacred objects photo'd for that reason. This is the case at Kamakura Myohoji, a Fuju Fuse temple. Some of their images can only be viewed once a year, through a cracked door way. Some are 'members only.' We want to see them, we go visit and donate some money. Or join.

I am not buying the superstitious angle. I am respecting valid proprietary concerns.

with "Ji", (metta, maitri)

robin
Posted by: robin at March 16, 2005 02:59 PM
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For what it's worth...

I took a candid photo of my dog sitting at my altar, looking at the Gohonzon (unlike me, he totally gets the meaning of the ritual). I thought it was a hoot, and showed it to an SGI friend. She told me, in no uncertain terms, "you're not supposed to take photos of the Gohonzon."
Posted by: Queen Lolo at March 16, 2005 04:38 PM
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Hi Queen Lolo,

I told that to members many a time. A senior leader from Japan told me I was being silly and superstitious.

robin
Posted by: robin at March 16, 2005 04:48 PM
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Hi Robin

Gurnee, IL is in Lake County, 40 miles north of Chicago. I'm 5 mins from the Wisconsin border by car.

Yes, I agree that it's proprietary concerns. Having met a few Thai buddhist adherents, the superstitious/cultural factors do come into play though.

In my opinion if these gohonzon you've posted on your blog are from authentic Nichiren calligraphy, I would treat them as digital copies & nothing more. Since these copies have been long out here in cyberspace, then the cat's out of the bag as they say and we just have to deal with it. Some of my fellow members might disagree with me.

I still would ask anyone that gohonzons should NOT be photographed -- if it's mine or presently enshrined in our community/culture centers. It's simply proprietary.

Manipulating digitally the Nichiren-inscribed gohonzons online is, to me, tampering with the copy of the relic's image to make them visually pleasing and for the sake of expedient esp. just to make a few bucks.

best,

Dan
Posted by: Dan Defensor at March 17, 2005 09:46 AM
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Hi Dan,

Sure, I know where Gurnee is.

I pretty much agree with what you wrote. Except the last part. As far as I know, all the Honzon issued by all of the schools are printed using electronic images.

And, I do not know of anyone 'Indy' who is making more than their cost back, if that.

There are two main sources of on-line images. Both are from a book of plates that is apparently available to ministers.

There are two known Nichiren originals that are not on line. One is the Nichiro Prayer Honzon of 1277. The other is most likely the storied Nichizen Daimandara of 1280, the one that Taisekiji purchased from Kitayama 100 - 120 years ago.

Nichiren's Last is on line, but is not in the book. As far as I know, the on line images of it are all from an Omamori that was scanned.

The proprietary concerns are not legally binding per se. The three I mention are the only Nichiren originals where that is even an issue.

robin
Posted by: robin at March 17, 2005 11:41 AM
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Oh, yeah. Thanks for the correction about all schools producing gohonzons electronically.

I still think it's tampering with the image of a Nichiren-inscribed gohonzon (and originally from a relic) to reproduce a more visual palatable copy. Maybe 'tampering' is too strong a word, but it's best I can do for now. Thanks.

best,

Dan
Posted by: Dan Defensor at March 17, 2005 12:03 PM
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>>

This reminds me of the debate over colorizing films. :)robin
Posted by: robin at March 17, 2005 12:59 PM
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whoops. I'm not debating. Just making a comment. :-D

Tampering implies with 'ill' or 'malicious' intent. So I apologize. I just meant that 'altering' the digital copy from an original (therefore historical relic/antique) Nichiren gohonzon is what it is - and what's altered is no longer even a facsimile of the original. That's not to split hairs or anythin', or am I? ;-D

best,

Dan
Posted by: Dan Defensor at March 18, 2005 12:06 PM
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The 'originals' are all hanging in museums anyway, so what hairs are you splitting exactly? Even the copies in the Gohonzon Shu are that 'copies'. And so they have been scanned online for others to view and have access to who may not be as fortunate as to be able to obtain a copy of the Gohonzon Shu (you can't just order it off of amazon.com you know). And with the amount of money that Scotty put into upgrading our computer and buying an 18"x24" Wacom pen tablet and a full version of Adobe Photoshop so that he could work at a very high resolution, pixel by pixel, working in conjunction with the Don on the Gohonzon Restoration Project in cleaning up some of those online scanned images. Granted, he has not worked on them in quite some time that is due to him having to retire from his job and us move to another state so that he could stay home to look out for me with my deteriorating health. So the ones that were done are still the only ones done, but to suggest that we were in it for profit is offensive at best. There is no reason that Gohonzon should not be readily available for someone who desires to have one. There is also no reason someone should have to pay to get one. Dialog is key; there has been plenty generated just by having the Gohonzon Shu online - not all of it has been negative.
Posted by: Donna Millar at March 19, 2005 12:18 PM
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"with my deteriorating health."

Donna,

I have neen using an 8 X 10 copy of Mark's 1266 healing Amulet in conjunction with the Prayer Gohonzon, and the 6 or 7 syllable Chakra Wave Odaimoku. Also the Green Tara and Manjusri Mantras. My condition is virtually untreatable, but it is clearly responding. I do not know about long distance mettawaves, but I am going to send some if that is okay.

robin
Posted by: robin at March 19, 2005 01:32 PM
````````````````````````````````````````````````````````````````````````````````````````````````````````````````````````````````````Guess I've not seen Mark's 1266 healing Amulet but I'll look for it (I haven't been active for so long), but I guess it's time I started somewhere even if it's just here on your blog (hope you don't mine). :-) I've got my English gongyo book completely done (it even has that 'to hell and back' 10 steps process in there), now I just need to find a bookbinder to get about 150 - 200 copies bound for the SFI. (Any more than that and I have to go back to the original artist of 'Old Tusker' for permission to distribute more, but right now that's what I have approval for.) I'm pretty happy with the way it turned out; as soon as I find the bookbinder and figure out the cost, I can start saving for it. I think the final page count was like 80 pages or so. I included the Heart Sutra as well because it is helpful for me and I thought others might enjoy it too (even found the Sino-Japanese for it and included it under the English like I did for Chapters 2 and 16 of the Lotus Sutra). I'm trying to get reorganized here 7 months after our move, but reorganization isn't one of my strong points especially with PTSD, fibromyalgia, chronic fatigue and migraines, but I'm hanging in there :)
Donna
Posted by: Donna Millar at March 19, 2005 02:16 PM
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"Guess I've not seen Mark's 1266 healing Amulet but I'll look for it"

That is the one to the left in the chakras pix. I will see about posting a file image at one of the groups in a few days. I photo shopped the amulet and border from the scroll, then pasted it onto a gold background.

At SFI: All Albums | Photo Albums > mark's> shi_dai_kinmai_o_daimoku

that is his name for it. I can not recall the actual name.

robin
Posted by: robin at March 19, 2005 02:43 PM
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"(I haven't been active for so long), but I guess it's time I started somewhere even if it's just here on your blog (hope you don't mine). :-)"

kewl!
Posted by: robin at March 19, 2005 02:47 PM
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Hi Donna,

Thanks for the clarification.
When you introduce someone to the practice, how do you explain the gohonzon and how it's used in your particular sect of buddhism? (I presume you're with the Nichiren Shu?)

best

Dan
Posted by: Dan Defensor at March 20, 2005 04:38 PM
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The only reason both SGI and NST are against showing the Gohonzon image online, is they both claim to own Nichiren Buddhism. And the Gohonzon has been mainly the tool for control.
Posted by: Joe at March 21, 2005 07:31 AM
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Hi Joe,

What you mention about control issues could be construed as going to valid proprietary concerns. They may feel they are trying to rightfully protect the Gohonzon image from usupers.

Others seem to think it profanes a sacred image to post it on line. I simply do not agree with that.

robin
Posted by: robin at March 21, 2005 03:53 PM
************************************************************************************************************************************

Nikko's Take on the Honzon

On Nichiren's Gohonzon for Practicing Kanjin

The Lord of Teachings of Namu-myoho-renge-kyo,
Shakyamuni Buddha enlightened from remote ages past;
which is the reason for Sage Nichiren's Advent in this World

We now have a full translation of Nikko's 1288 letter to Lord Hakiri's son Hara; "Hara Dono Gohenji" {Reply to Hara Dono} . It is real hard to follow though. Nikko is known for long, vague sentences, that assume the reader knows things, like subject & object. That makes it easy to interpolate {read in} inferred meanings. I have read it over and over. All I can is do is try to read out 13th Century Kamakura Era Japan isssues; and avoid reading in 21st Century Sectarian issues.

Nikko tells Hara about the events that had caused him to leave Minobu. Most of it relates what Nikko had said to Lord Hakiri himself, another of the sons, and Minbu Acharya Niko. It also tells about Nikko's understanding of Niko's actions.
Here is one really arcane segment:

A few people have drawn the image of the lord of teachings of Namu-myoho-renge-kyo, Shakyamuni Buddha enlightened from remote ages past which is the reason for Sage Nichiren's advent in this world. But no one has carved a wooden statue yet.

A few people have drawn the image

In the Kamakura Era, a few paintings of "Shaka Raigo" appear. The "Shaka Raigo" connects the historical Nirmana-Kaya with the Eternal Sambhogha-Kaya, as ultimately One. The paintings show Shakyamuni Buddha in the sky. These are rare. They resemble the Amida Raigo:

In other words, the Shaka Raigo shows Shakyamuni Buddha descending from the Buddha Field to Holy Eagle Peak.

"In order to save living beings, as an expedient means I appear to enter nirvana but in truth I do not pass into extinction. I am always here preaching the Law. ... When living beings have become truly faithful, honest and upright, gentle in intent, single-mindedly desiring to see the Buddha, not hesitating even if it costs them their lives, then I and the assembly of monks appear together on Holy Eagle Peak." -- Ch 16

But no one has carved a wooden statue yet.

Huh? Shijo Kingo? Toki Jonin? Kaikei? The 4th C Chinese?

Prior to the Kamakura Era, the Celestial Shakyamuni Buddha was depicted sitting in the Stupa opposite Prabhutaratna {Taho} Buddha. This statue is from China some 700 or 800 years before Nichiren.

A sculptor named Kaikei {1183–1236}, in 1210, used the cloud halo to indicate the "celestial Shakyamuni", "Shaka Raigo", or "Shaka Nyorai." IIRC, Kaikei had in mind the "recompense body," not the 'historical buddha'. Toki Jonin had likely enshrined a standing statue of Shakyamuni, flanked by the Four Bodhisattvas of the Earth, like below:

I suppose it is possible that Nikko was unaware that others had carved statues of "Shakyamuni Buddha enlightened from remote ages past." Nikko may also have meant no one had used a statue without either the Cloud Nimbus, or being paired with Taho, or being flanked by the BOE. And that appears to be what Hakii was doing; using an unadorned statue of the Historical Shakyamuni.

The lay priest got an idea, "I want to do my bit to make a formal wooden statue of Shakyamuni." Acharya Mimbu gave him an unnecessary advice that he should make an wooden Buddha in the place of the one which Acharya Daikoku took. Since then he has clung to this idea. I, Nikko, told him that I dare not oppose him if he wanted to enshrine the Buddha which the late Sage had and enshrined. The Buddha however didn't have the bodhisattvas like Superior Practices as attendants. It was only the one who attained enlightenment for the first time in this world.

This I got. I think. It appears that Nikko thought they intended to place it at the planned Mausoleum; to replace the "Buddha from the Sea" statue that Nichiro saw fit to take from Minobu. The same statue is now at Kaikozan Butsugen-ji Temple. It looks like the Kaikei Statue, but no cloud Halo. It is about a foot tall. Nikko was okay with replacing that? It appears that Nikko learned they intended to enshrine it in the Hondo or main hall of Kuon-ji. He objected because it didn't have the four attendants

I said to him, "For what reason do you want a copy of the Buddha who attained enlightenment for the first time and who is transient. If it is beyond your ability, you should wait until someone appears among your descendants and rightly builds one. Until then you should enshrine the one which the Sage had built with letters.

I think I get this. Nikko had learned he meant it for the Temple? He says that until Hakiri can afford the proper statue arrangement Gohonzon for the Temple, he should enshrine his Calligraphy Mandala Gohonzon. Nikko did not object because it was a statue. It was the style of the statue. Other sources indicate that since Hakiri could not afford 4 more statues, he sought the advice of Niko {one k}.

Why can you break so hastily the wooden statue of the lord of teachings of Nam-myoho-renge-kyo [Shakyamuni Buddha enlightened from remote ages past] which is the reason for the Sage's advent in this world?" I told him like this strongly but he might think I was making light of him.

Huh? I have no idea what he means here. Was there a statue arrangement at Kuon-ji earlier, similar to what Toki Jonin had at Nakayama, and did Hakiri break it? Was Hakiri trying to replace it?

Here is how Rissho Kosei Kai depicts the Eternal Shakyamuni:

The Ikegami Transfer Document? Part Two

On the Events After Nichiren's Passing
The Succession Issue

The "Go-yui-gon" {"Nichiren's Last Will & Testament"), part of the authenticated "Shuso Gosenge Kiroku", reads:

======================================================================================================
"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.

[literally: "Shakya standing statue grave beside must placed. My collection most essential writings namely explanatory notes Hokkekyou same basket place mausoleum. Six persons fragrant flower take turns read these."
======================================================================================================

It appears to declare that they are to be equally ranked at Minobusan Kuon-ji , like "6 petals of one Lotus." This is rather surprising, since Kounji is/was in Kai Province, which was Nikko's territory. The Jito; Hakiri Saburo, aka Hakiri Rokuro Sanenaga, Nambu Rokuro Sanenaga, or Nichien Nyudo, was Nikko's direct disciple. It seems like Nichiren would have left Nikko in charge there.

However, the "Rotating Chief Priest" concept is reinforced by a second authenticated document, one that is very clear. "Hakasho Mamorubeki Bancho no Koto" {"The Shift for Protecting His Mausoleum"} reads:

======================================================================================================
The Enactment: No rank is observed.
The Shift for Protecting His Grave:
The 1st month: Ben-Ajari
The 2nd month: Daikoku-Ajari
The 3rd month: Echizen-ko and Awaji-ko
The 4th month: Iyo-ko
The 5th month: Renge-Ajari
The 6th month: Echigo-ko and Shimotsuke-ko
The 7th month: Iga-ko and Chikuzen-ko
The 8th month: Izumi-ko and Jibu-ko
The 9th month: Byakuren-Ajari
The 10th month: Tajima-ko and Kyo-ko
The 11th month: Sado-ko
The 12th month: Tanba-ko and Jakunichi-bo

The order of the shift above must be kept and served without negligence.

The 1st month of the 6th year of Koan

("Hakasho Mamorubeki Bancho no Koto" Complete Works of Successive High Priests of Nichiren Shoshu, Vol. I, pp. 86-87)
====================================================================================================== My source for this is "Koshi-e, February 8th, 2004. [Nichiren Sgoshu] Myosenji Temple, [by] Rev. Shoshin Kawabe. Kawabe writes:

"In the 1th month of the next year, Nikko Shonin and disciples of the Daishonin enacted "The Shift for Protecting His Mausoleum." ... This enactment was ordained based on the Daishonin's last will. On the back of this document are the signatures of four of the Six Major Disciples: Nissho, Nichoro, Nikko and Nichiji. Due to circumstances, Niko and Nitcho could not attend both the Daishonin's funeral and the conference in Kuon-ji Temple."

The rather dubious "Minobu-san Fuzoku Sho" aka "Ikegami-sojo-sho" reads:

======================================================================================================
"I transfer the Venerable Shakyamuni's teachings of fifty years to Byakuren Ajari Nikko. He is to be the Head Priest of Minobu-san Kuonji Temple. Those priests and lay believers who refuse to accept this are slanderers of the Dharma."

The thirteenth day of the tenth month on the fifth year of Koan at Ikegami
Musashi Province

Nichiren
======================================================================================================

Two documents, the "Shuso Gosenge Kiroku/Go-yui-gon" and "The Shift for Protecting His Mausoleum," both accepted as authentic by Nichiren Shoshu, both authored by Nikko, indicate that Nichiren's Elder Disciples were to basically take turns as Chief Priest at Kuon-ji. Meanwhile, a document of dubious origins; the "Ikegami Sojo", names Nikko as Chief Abbot of Minobu. Which of these should one trust?

See Also:
Distribution of the Mementos?

The Distribution of the Mementoes/Responses to Hirahara

The Ikegami Transfer Document? Part One

The Ikegami Transfer Document? Part One

BEING REVISED

On the Events After Nichiren's Passing
The Succession Issue

======================================================================================================
Ikegami Transfer Document, The (Jpn.: Ikegami-sojo-sho)

"Also known as The Document for Entrusting Minobu-san. A document that Nichiren wrote at the residence of Ikegami Munenaka at Ikegami in Musashi Province (present-day Tokyo) on the thirteenth day of the tenth month, 1282, the day of his death. In it, he names Nikko as his successor and chief priest of Minobu-san Kuon-ji temple. It also declares that those priests and lay believers who disregard its contents are acting in defiance of Nichiren's teachings. It is one of the two transfer documents defining the transmission of Nichiren's teachings, the other being The Minobu Transfer Document, written in the ninth month of 1282."

From source: The Soka Gakkai Dictionary of Buddhism
======================================================================================================

This document is widely considered a forgery, since:

*No known originals exist.
*The earliest specific references to it are nearly 200 years after it was allegedly written.
*It contradicts other authenticated documents.
*It contradicts actual events.

See Also:
Ikegami Transfer Document? Part Two

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Comments: The Ikegami Transfer Document/Responses to Hirahara
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

"Also, with the eventual change in leadership of these two schools, do you believe that they (especially the SGI) will use this opportunity to distance themselves from historically dubious myths that now have them bound at the hip, like fighting Siamese twins? "

I think Ikeda would like to do that now. We seem to see SGI taking the 2 steps/1 step approach to distancing from NSS. Hirahara's responce to Ryuei was the one step back.

Side note: Nichiren Shu/Rissho U has known for more than a decade that the 'Distribution of Mementoes' is dubious. But it is still used as a defence of Nissho & Nichiro. It takes time for info to trickle down.

Posted by robin at October 16, 2005 04:31 PM
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Robin:

Based on your research into the succession of Nichiren's teachings, what parallels do you see (if any) with contemporary issues as manifest in Nichiren Shoshu, the SGI, and perhaps, other sects? In other words, are these two schools repeating some mistakes of the past?

The reason that I ask this is that there are unsubstantiated rumors of Hiromasa Ikeda possibly taking over the leadership of the SGI one day. We also have unsubstantiated rumors that Nikken Abe never actually received kechimyaku from Nittasu, but instead siezed the opportunity.

Also, with the eventual change in leadership of these two schools, do you believe that they (especially the SGI) will use this opportunity to distance themselves from historically dubious myths that now have them bound at the hip, like fighting Siamese twins?

Charles

Posted by Charles at October 16, 2005 03:37 PM
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"3. Revising and revisiting the myths about the succession would require too much thinking about why Nichiren felt it important for his disciples to serve at Minobu with no rank and why they should have alternated tending his grave. It also might offend those people who believe passionately in the narrative they've already been told."
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Interesting point. It seems like a bad idea; or it looks like he was reining them in.

BTW, I am going to keep updating these.

Posted by robin at October 16, 2005 11:37 AM
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I know you are fighting a brave fight. The fight for at least a glancing nod to the actual truth of what happened in the past is always worth doing. But the supporters of the myth of Nikko's suggestion aren't willing to advance another basis for the reality of that succession. They are mired in their fixation on Nichiren Shoshu.

The reality is that:

1 Nikko outlived all of the other five priests. This in itself should have been cause for the other priests to rally around him once the elder priests had passed -- but they all were too ambitious. And let's face it Nikko had a curmudgeon's reputation by that time. He was the spoil sport. Raining on the "propagation" parade. Insisting on strict master/disciple and discipline. Why it probably sounded down right "hinayana" to the others. Who throws someone out of his school for watching a leaf fall?

2 Nikko's critique that the disciples should have followed the will exactly would be a better basis for claims of succession by his school than any forged document. But since his own disciples fell pray to the same tendancies, it is unlikely that any school even understood what he was saying. The urge to become a big fish in a small aquarium was too powerful for all of them.

3. Revising and revisiting the myths about the succession would require too much thinking about why Nichiren felt it important for his disciples to serve at Minobu with no rank and why they should have alternated tending his grave. It also might offend those people who believe passionately in the narrative they've already been told. All that flys in the face of notions of hierarchy and "wagoso" that are engrained in that culture. It's just not going to happen. The one school that might have been able to understand this notion wants it's chief priest to act like a Pope. Not going to happen. The other school isn't going to be willing to admit that Nikko was right and their records wrong. Not fundamentally. Too much invested.

4. E. Hirohara is a nice guy, but ultimately a flunky. He isn't going to argue with you honestly. I don't know if he can. He's more likely to take it as a personal affront that you even try to argue with him. After all he's a big cheese now and chief of the study department and what are you? Why risk his "face?"

5. The only person who could challenge that myth in the hierarchical bureaucracy that is the Gakkai is Ikeda himself -- and he doesn't even know you are arguing about this. If he did he'd support his personal friend and flunky over you by instinct.

Why argue with him?

All that being said I pretty much agree with you on the merits of what you are saying given what we know and assuming (which is dangerous with these people) that we have been given good information.

Chris

Posted by Chris at October 15, 2005 11:34 PM
************************************************************************************************************************************

The Minobu Transfer Document? Part Two

On the Events After Nichiren's Passing
The Succession Issue

The authenticated "Rokuroso", part of "Shuso Gosenge Kiroku", reads:

======================================================================================================
"I hereby determine that the following six disciples: Renge Ajari Nichiji, Iyo-ko Nitcho, Sado-ko Niko, Byakuren Ajari Nikko, Daikoku Ajari Nichiro, Ben Ajari Nissho, in no order [no rank], are my major disciples. Accordingly, I have selected them to carry out my matters into the future." -- Seiten, p.581)
======================================================================================================

The dubious "Nichiren Ichigo Guho Fuzoku Sho aka Minobu Sojo" reads:
======================================================================================================
"I transfer this Dharma, which I, Nichiren, have propagated throughout my life to Byakuren Ajari Nikko. He is to be the supreme leader for the propagation of Honmon. When the sovereign accepts faith in this Dharma, the Kaidan of Honmonji Temple must be established at Mount Fuji. You must wait for the time to come. This is what I call the Actual Dharma of the Precept. Above all, my disciples must uphold this document."

The ninth month of the fifth year of Koan.

Nichiren.

The order of the heritage of the Dharma: Nichiren, Nikko
======================================================================================================
The authenticated "Rokuroso" names Six {6} equal successors; while the "Minobu Sojo", which is of doubtful pedigree, names one. Which do we trust?

The Minobu Transfer Document? Part One

The Minobu Transfer Document? Part Three

The Minobu Transfer Document? Part One

Life of Nichiren Daishonin
Taisekeji Pictoral Essay

On the Events After Nichiren's Passing
The Succession Issue

The Minobu Sojo aka, Nichiren Ichigo Guho Fuzoku Sho, was allegedly written on September 12, 1282, at Minobu, before a seriously ailing Nichiren departed, along with his eldest disciples, with the intent of visiting the healing spas at Hitachi Province. That was a little more than a month prior to the Shonin's passing.

From the Soka Gakkai Dictionary:

======================================================================================================
"Also known as The Document for Entrusting the Law that Nichiren Propagated throughout His Life. A document written by Nichiren at Minobu in the ninth month of 1282, about a month before his death, transferring the entirety of his teachings to Nikko. … it is one of the two transfer documents by Nichiren specifying the transmission of his teachings to Nikko and designating him as his successor. … The originals of these documents in Nichiren's own hand are not extant."
======================================================================================================

There are no originals of the Minobu Sojo; SGI presently claims that it was lost, along with the "Ikegami Sojo", during a military conflict, in 1581. According to SGI, the oldest known extant copies were recorded by Nisshin (1508-1576). of Yobo-ji temple, Kyoto. The earliest specific reference is in the Hyaku-gojikka-jo, written by Nikkyo (1428-1489?), at Taisekiji Temple in 1480. It appears that the content varied among the versions known to have existed; and each supported some unique claim made by the Fuji lineage temple where it surfaced.

Here is the document itself, the Taisekiji version:

The Minobu Transfer Document
Nichiren Ichigo Guho Fuzoku Sho aka Minobu Sojo
======================================================================================================
I transfer this Dharma, which I, Nichiren, have propagated throughout my life to Byakuren Ajari Nikko. He is to be the supreme leader for the propagation of Honmon. When the sovereign accepts faith in this Dharma, the Kaidan of Honmonji Temple must be established at Mount Fuji. You must wait for the time to come. This is what I call the Actual Dharma of the Precept. Above all, my disciples must uphold this document.

The ninth month of the fifth year of Koan

Nichiren

The order of the heritage of the Dharma: Nichiren, Nikko
======================================================================================================
We could sift through various sources and attempt to ascertain when, where, how, and why the various versions surfaced. This is interesting work, and I hope to sort some of it out, someday. We could also address the argument that Nichiren would have named a "sole" successor, and that Nikko was the best choice.

However, these are really "Red Herrings," as far as determining the authenticity of the so-called Minobu Transfer. For that, we need only look at the authenticated documents that address the same issues. And luckliy, there are several of these. We lack complete English translations of some of them; but there are enough excerpts available, that we can make a fairly informed judgement.

The Minobu Transfer Document? Part Two

Revised 01-02-06
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The Minobu Transfer Document Comments
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Hi, Robin, and thank you for today's entry. I know that once I started doing my own reading, my perspectives really changed. The whole idea of Nichiren putting all his eggs in a single human basket seemed simply out of character for him. Having undergone so many persecutions himself and having been threatened with death, transferring to one old man and one old man alone would have been foolhardy.

It seems sad to me that the Gakkai is going through all these contortions to prove a history that doesn't even pass the proverbial smell test, once you have any insight at all into the character of Nichiren. Buddhism is common sense, right? Well, I just hope that more Gakkai study leaders are able to exercise a little bit more common sense in the future and move us away from these myths. Thank you so much or all your hard work and research, robin, although I dont think you'll be getting an answer from Gakkai Central any time soon. Best, Byrd in LA
Posted by: Byrd in LA at May 28, 2005 12:39 PM
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Hi Robin. Thanks for this. I'm wondering (please pardon my ignorance on the subject), but do you know if there has been any kind of concerted effort to confirm the authenticity of all of the letters by both Nichiren and the six priests either through handwriting analysis, carbon dating or other means?

I know that different sects hold different letters and would most likely not submit to such an effort, but I'm wondering if there's been anything done at all?

It seems to me that it might put to rest a lot of claims of lineage (and could also destroy the legitimacy of certain sects).

Thanks,Arn
Posted by: Arn Johnson at July 3, 2005 08:11 AM
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Hi Arn,

I have read different views on that. I think there had been some effort, but I lack a good source to know for certain to what extent it was successful. The consesus seems to be the ones I exerpted are considered reliable, except as noted. I do not know how reliable the translations are though.

Even when there is no original, it is hard to tell a forgery from a good faith copy. Also, I do not think anything that is kept at Taisekiji has been physically examined by outside scholars.

I look at each letter on a case by case basis, and try to find out what the evidence is and views are. We also, I think, have to accept that any findings are tentative. There is always a chance of better evidence surfacing.

Meanwhile, we work with what we have, keeping in mind the three proofs.
Posted by: robin at July 3, 2005 07:16 PM
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Comments: The Minobu Transfer Document/Responses to Hirahara
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Robin:

Two questions: first, what is your opinion as to why the SGI, which is so intent on distancing itself from Nichiren Shoshu, cling so tightly to this obviously ambiguous transfer doctrine? Is it because if they don't, it will no longer designate the SGI/NS lineage the pure, exclusive path intended by Nichiren? And will that also put the other Nichiren schools on an equal footing? Don't hold back on us here.

Second: I remember reading in the World Tribune (about fouthree-four years ago) that Nikken, himself, made a comment doubting that the Dai-Gohonzon was actually inscribed by Nichiren, because there was such an obvious difference in the calligraphy of "it" and other authenticate Nichiren mandalas. I recall that Nikken's comments were absolutely ripped in to shreds by PI (I believe) as idiotic, insipid, and further proof of Nikken's heresy. What do you know of this statement/incident, and what is you opinion of the difference in calligraphy styles, beyond the obvious varations of Nichiren's inscriptions?

Charles

Posted by Charles at October 14, 2005 05:46 PM
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****"Second: I remember reading in the World
Tribune (about fouthree-four years ago) that Nikken, himself, made a comment doubting that the Dai-Gohonzon was actually inscribed by Nichiren, because there was such an obvious difference in the calligraphy of "it" and other authenticate Nichiren mandalas. I recall that Nikken's comments were absolutely ripped in to shreds by PI (I believe) as idiotic, insipid, and further proof of Nikken's heresy. What do you know of this statement/incident, and what is you opinion of the difference in calligraphy styles, beyond the obvious varations of Nichiren's inscriptions?"****

From: "Robin Ray Beck"
Date: Mon Jan 31, 2005 1:39 am
Subject: Dai-Gohonzon De-Mytho-fied

It appears that Taisekiji, as of the passing of Nikko & Nichimoku in 1333, may have still owned two original Nichiren Mandala Honzon(s). One would have been the Three Piece Paper Original (Shihon) Man Nen Ku Go Dai Honzon. This was written in December of 1274, and issued to Nikko the following year.

There is a letter, allegedly in Nikko's hand, transferring the Dai Honzon written in 1279, and kept at Taisekiji, to Nichimoku. The 1279 date might be an error by Nikko. This letter could refer to the Man Nen Ku Go Dai Honzon written in 1274. It is the only authenticated Nichiren Mandala Honzon bearing the words 'Dai Hon Zon' (Great Fundamental Object of Contemplation}.

The other likely early Taisekiji Gohonzon is a Daimandara Honzon written by Nichiren in 1280, and given to Nikko's disciple Nichizen. This is one of a number of original Nichiren mandara honzon (s} bearing the inscription Dai Mandara (Maha or Great Mandala).

This Nichizen fellow was one of Nikko's 6 elder disciples, who resided at Taisekiji. The others were Nichimoku, Nikke, Nisshu, Nissen, and Nichijo. Nichizen was a central figure in the Shakubuku activity and subsequent persecution at Atsuhara in 1279.

There was second group of Nikko's disciples in residence at nearby Kitayama Omosu Temple. They were Nichidai, Nichicho, Nichido, Nichimyo, Nichigo, and Nichijo. These latter 6 are also referred to as Nichimoku's disciples.

After Nikko and Nichimoku passed away, Nichidai was named Chief Priest at Kitayama. However, he was forced out a few years later, by the Land Lord (Jito), and replaced by Nichimyo. Nichidai then founded what is now Fujisan Nishiyama Honmonji, which is apparently independent at this time.

Meanwhile, there was a nasty succession feud at Taisekiji, between Nichido and Nichigo. Kitayama apparently supported Nichido. Nichigo eventually left and founded the Hota Myohonji Temple circa 1342. The Object of Worship at Hota is none other than the paper Shihon Man Men Ku Go Dai Honzon dated 1274. Hota Myohonji is also independent at this time.

Given all this, it appears logical that the Nichizen Daimandara of 1280 was retained by Nichido at Taisekiji, and may have even been the Chief Object of Worship as of 1342.

In 1467, Nichiu, then the Taisekiji Chief Priest, left on a propagation tour. Upon his return in 1472, deputies had apparently sold Taisekiji and its relics, including the Temple Mandalas. This almost certainly included the Nichizen Daimandara.
The Mandala carved in Camphor Wood, currently in the Kaidan at Taisekiji, may also have been sold at this time. Or, finding himself unable to find the Nichizen, Nichiu might have acquired a Wooden Copy.

According to the infamous Kawabe Memo, and other sources, the Daimoku, signature, and seal on this Ita (Plank) DaiMandara appear to have been traced from one of the Daimandara inscribed by Nichiren in 1280. However, strangely enough, the transmittal or conferral date is 1279.

Kitayama temple says it received the Nichizen Dai Mandara in 1539. It had been purchased on the open market by a wealthy Samurai. The Samurai donated it to Kitayama.

A former Taisekeji Chief Priest, Nissho, purchased the Nichizen DaiMandara from Kitayama, sometime between 1889 and 1922. It was kept at a Taisekiji branch temple in Tokyo, until about 30 years ago, when then Reverend Abe brought it to Taisekiji, for safe keeping.

According to the Kawabe Memo, the Nichizen Dai Mandara has trace marks indicating that it was transferred to wood. The dimensions, Daimoku, Signature, and Seal of the Taisekiji Ita DaiMandara exactly match the Nichizen Daimandara. I do not know if the Nichizen DaiMandara is in the Gohonzon Shu or not.

Reverend Abe also said some of the inscriptions could have been the hand writing of the 6th HP Nichiji and/or the 9th HP Nichiu.

Some have speculated that “Ganshu Yashiro Kunishige Hokkeshu” was a member of one of
the ‘Hokke Koshu’ or Dharma Flower Fraternal Lay Assemblies that sprang up in the Fuji area after 1333. These assemblies apparently used Board Mandalas as Honzon. So perhaps the 6th HP Nichiji and/or the 9th HP Nichiu had this Ita Mandara carved for their Altar or Honmon no Kaidan?

There is a third Fujisan Honmonji, located at Yokohama-Shi. It is the Head Temple of Honmon Shoshu. They have a red pine wood Mandala that is a copy of the Daihonzon of 1274. It has an eye opening (Kaigan-mei) inscription on the back. The Eye Opening is dated October 12 1279 and bears Nichiren's signature and seal. It first appeared in public during the 20th Century. Honmon Shoshu claims this is the actual DaiHonzon dated 1279, that was transferred from Nikko to Nichimoku.

There is a folder of what appear to be Nichiren DaiMandara Honzon, transcribed by Nichidai and Nichimyo, in photos at nichirenpix. Examination of these by someone with the needed skills might provide clues to the style of post-Nikko era 14th century Fuji Faction copies of the Nichiren Dai Mandara(s). (There is also a photo of the Kaigan-mei from the Honmon Shoshu Wooden Dai Honzon in the folder.)

This folder can be accessed by npx members for private use only. Members can only view the 3 X 5 screen sizes (this is fairly new yahoo policy). Those with moderator access can also view the larger, full size versions of the photos.

More: In "Nikko ato jojo no koto)," the original of which allegedly exists at Taisekiji, Nikko Shonin is said to have written: "I transfer to Nichimoku the great (Go) honzon of the second year of Koan that was entrusted upon myself, Nikko. It should be enshrined at the Honmon-ji temple." or "Nikko shall bestow upon Nichimoku the Dai-(Go) honzon inscribed in the second year of Koan [1279] as well as the documents drawn up in the fifth year of Koan [1282]."

He might have meant the three section paper Great (Go) Honzon (Shihon Dai honzon) of 1274, which was entrusted to him in 1275. This must have been kept at Taisekiji since Nichigo took it with him when he left there for Hota circa 1242. Of course, Taisekiji & Yokohama-Shi Fujisan Honmonji have different theories; of which the latter is only slightly more credible.

Yokohama-Shi Fujisan Honmonji (Honmon Shoshu) argues that the 1274 Shihon Daihonzon is known as Man Nen Ku Go, but these words are not found on the three section paper original mandala kept at Hota. They are found on an eye opening inscription on the back of their wooden copy dated 1279.

I reject the notion that any specific mandala has any special powers. Also I reject that possession of a mandala gives a temple any special authority.
These ideas strike me as inconsistent with Nichiren's thought. Or is it possible Nichiren
inscribed a secret mandala, to enshrine once the Emperor took faith?

Here are some questions I have not resolved:

1. Is it possible that a very old Nikko (84) got dates of events that happened 50 plus years earlier wrong? Or could the document have been altered by Nichiu?

2. Does Nikko really write Dai(Go)Honzon in the 1330 document, as on the 1274 mandala, or is it Daimandara; as on the 1280 mandalas, and translated as Daigohonzon?

3. Was Nikko entrusted with another known mandala from 1279?

4. How did the 1274 Dai(go)honzon come to be known as Man Nen Ku Go?(For Humanity's Salvation and Protection for Ten Thousand Years.) Was this written in a Gosho?

5. Might the Yokohama-Shi Fujisan Honmonji wooden mandala be authentic; and actually eye opened by Nichiren? (Again, not that this would make Honmon Shoshu dogma correct.)

6. Is there any significance to the detail that Nichiren wrote 'Daihonzon' on the 1274 mandala, rather than 'Daimandara', as on the 1280 and other Ten Worlds Mandalas?

Posted by robin at October 15, 2005 08:51 AM
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Nikko's 12 Major Disciples

Being Revised has some errors
The Fuji School

I have found quite a bit of conflicting information on this topic. Ryuei & Holte may want to compare notes with this:

It appears that Hoki-bo Nikko had 6 Elder Disciples who followed him from Minobu to Taiseiji. After Nikko left in 1291, these 6 remained at Taisekiji, with Nichimoku the Chief Priest. Nikko was actually the "Founding Priest" there. Control was immediately transmitted to Nichimoku in 1290; via the Ozagawari Gohonzon. I think the six 6 were:

*"Kyo-no-kimi" Nitta Nichimoku {#060}{1260-1333} Founder of Renzobo at Koizumi. Became second CP of Taisekiji in 1291. Tora-o-maru was his childhood name. His father was Niida Goro Shigetsuna. His mother, Ren'a-ni, was an elder sister of Nichiren's follower Nanjo Tokimitsu.
*Jakunichi-bo Nikke (1252-1334}. First CP of Myoren-ji in 1324.
*Shimotsuke-bo Nisshu {Received Gohonzon #105} {?-1329} Founded Rikyo-bo lodging temple at Taiseikiji. Former Priest of Ryusen-ji temple in Atsuhara Village of Suruga Province.
*Sho-bo Nichizen {?-1331} He was a member of the Yui family of Kawai in the Fuji area, Japan. Priest of Ryusen-ji temple of the Tendai school in Atsuhara Village of Suruga Province.
*Joren-bo or Hyakkan-bo Nissen (1262-1357} Founder Takase Honmon-ji in Sanuki province.
*Kujo-bo Nichizon (1265-1345){Founder of Yobo-ji Kyoto}

There were a second set of six that appear to have stayed at Omosu:

*Jakusen-bo Nitcho (1262-1310). First CP of Omosu Seminary. He belonged to the prominent Yui family in Kawai of Fuji District. Related to Nikko's mother?
*Iyo Nichidai (1294-1394) Second CP of Omosu Honmon-ji. . Founder of Nishiyama. Nikko's nephew. He was a member of Yui Clan of Kawai, in the district of Fuji.
*Nichido (1283 - 1341). Third CP at Taisekiji. He was the second son Niida {Nitta}Goro Jiro Yoritsuna of Izu Province; IOW, Nichimoku's Nephew.
*Kitayama Nichimyo {?-?} Third CP of Omosu Honmon-ji.
*Saisho Nichigo (1293-1353) Founder of Hota; native of Echigo. Founder of what would later become Koizumi Koon-ji at the original site of Renzo-bo.

*Nichijo {??} or:
*Sammi Nichijun (1294-1356) Second Chief Priest of Omosu Seminary. or:
*Nichiman {??}: Founder 0f Sado Island, Abutsu Myosenji)