Robin Beck

Ecumenism?

Some say that all Buddhist practices, if fully applied, lead to ultimate understanding. I both agree and disagree. The problem is that excessive ecumenism can twist the Buddha's intent. I shall give my take on why I believe Buddhist practices are not all equal. I divide the teachings into three:

The Beginning: Refuge, Morality, Ethics, Vows, Pledges.

The Middle: Calming, Concentration, Mindfulness, Brahma-Vihara, Form Absorptions.

The End: Wisdom, Perfections, Formless Absorptions, Emptiness, Insight, Nirvana, the Deathless. In Mahayana, this can be further be broken down or subdivided into Wisdom, Flower Garland, and Lotus levels.

That is my take right now. The literal Pure Land teaching does not lead to Nirvana in this life, so it is limited to the "Beginning" and the "Middle". The "End" or the completion is postponed until after death, when one is reborn in Jodo. IMCO, that was a big part of Nichiren's objection.

My take is that some forms of Rinzai Zen & Soto Zen do include all three. Nichiren evidently never said a word about Esai or Dogen. There are also, IIRC, hongaku {innate awakening} strains of Pure Land. Nichiren also evidently never said a word about Shinran or Ippen.

Nichiren was publicly critical of:

1. What he saw as Antinomian strains of Pure Land & Zen. He centered on Honen & Nonin. The former seems to have rejected Buddha Nature, while the latter rejected the need to cultivate it. One POV is excessively dualistic, the other excessively non-dual.

2. All of the Temples and Clerics who accepted Hojo Clan Patronage. The best known were Nen'a Ryochu, Rankei Doryu, & Ninsho Ryokan.

At any rate, I think that any practice can potentially lead to Nirvana or "Awakening to the Deathless" in this life. But, for example, the Form Absorptions, alone, do not -- and were never intended to. The same applies to metta cultivation.
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Rikkyo Kaishu
The First Recitation of the Odaimoku
To see a short film (RealPlayer, narration only in Japanese) about the first recitation of the Odaimoku at Seichoji Temple, on Asahigamori atop Mount Kiyosumi, video by Kujoji Templei n Akita, click below:

Click here

Rikkyo Kaishu Daimoku

On Right Speech

It has come to my attention that heretical persons are infiltrating SGI, sowing seeds of doubt, and disrupting harmonious unity by promoting "Right Speech." Some of these people have been identifued as IRG members. Can there be any doubt that this wicked plot was hatched by conniving Temple Members?

"Right Speech" is a hinayana teaching. As Nichiren Buddhists, we are not to accept a single word from other sutras. We should honestly discard these provisional teachings. Using "Right Speech" is like mixing filth or pebbles with rice. There is no doubt that those who use "Right Speech" will fall into the avici hell {I think that is in Italy, close to Rome}.

If you have been infected by "Right Speech," you should get help at once. We recommend that you visit the following web sites:

Soka Spit

WATCHBUDDHA

SGI International Information Resource

alt . religion . buddhism . nichiren

Those sites will provide training in the correct practice for this Age of Mappo.

Nichiren's Sarcasm & Ryokan

I'll pick up where I left off in Nichiren's Sarcasm. Those who have not read it, please do so now. ... Ninsho Ryokan {1217-1303} was the first Chief Priest of Gokurakuji and a disciple of Eison (1201-1290). From what I gather, Ryokan received the Vinaya Ordination at Todaiji Eison was famous for adding Chizan {Neo-Shingon} practices to the traditional Ritsu {Vinaya} of Saint Ganjin. See also, Shomyoji. The hybrid Saidiji School became known as Shingon Ritsu.

"... and Ritsu is a traitor." -- Nichiren

So Ryokan was also likely initiated into Mikkyo and maybe took the Samaya? I am told that Nichiren once accused Ryokan of cannibalism. I could definitely see the irony in that {try doing a web search}. At any rate, Ninsho Ryokan was "well known for his devotion to philanthropic activities throughout his life. ... At the age of 13, he was already a vegetarian ... "; he was a hightly respected man who strictly observed the precepts, financed contruction of the Nagoe Highway (Gokurakujizaka), donated to charity, established an orphanage, built a hospital and provided free medicine for the indigent.

Nichiren wrote:

"There are wise persons who strictly observe the two hundred and fifty precepts and are revered by the entire nation more than Taishaku is by all heavenly beings. Yet what if, in the eyes of Shakyamuni Buddha and the Lotus Sutra, they are as sinister as Devadatta? They may appear respectworthy to others now, but what horrors await them in their next life! "-- MWND Vol. 3, page 219.

Another version:

"Suppose there are wise persons who strictly observe the two hundred and fifty precepts and are revered by the entire nation more than the lord Shakra is by all heavenly beings. Yet what if, in the eyes of Shakyamuni Buddha and the Lotus Sutra, they are as sinister as Devadatta? They may appear respectworthy now, but what horrors await them in their next life! " -- The Workings of Brahma and Shakra (WND p. 798 - 801).

That was from an "A-P/C" Gosho, written to Nanjo Tokimitsu, on May 15 1277. I always assumed that passage was a swipe at Ryokan. So, why would Nichiren 'rag on' such a well respected dude as Ninsho, who was even compared to Saint Gaijin, and who clearly did much good?

Well ... this Ryokan apparently secretly arranged to have Nichiren murdered and his hermitage burnt down: "On the contrary, during the great drought of 1271, Ryokan vied with Nichiren in praying for rain and failed. After that he contrived to have accusations brought against Nichiren., which eventually led to the Tatsunokuchi Persecution, in which Nichiren came near to being executed, and Nichiren's subsequent exile to the island of Sado. For many years Ryokan harrassed Nichiren and his disciples, both openly and covertly " -- Shonan Boy's Adventures

Also: "Now, at the beginning of the Latter Day of the Law, [Ninsho] Ryokan, Nen'a [Ryochu], and others drew up false documents and presented them to the shogunate." -- The Opening of the Eyes - Part Two (WND030), Page 277, col 1, line 38, sentence 2 in paragraph 3

That was in 1271. Then, on "Jan. 25 1276 {?}: Great fire throughout Kamakura, Gokurakuji Temple also burns down. Later another fire spreads through the city." --Timeline of Nichiren Daishonin's Life. If that really happened in 1276, and the date of "The Royal Palace" is accurate, then this next paasage is quite amazing. It also demonstrates how we miss so much of the delightfully sarcarstic word play in translation.

"A name reveals the fundamental nature of a body. Numerous people in all sectors of society throughout Kamakura respect this slanderous and anything but saintly, Ryokabo (double-fire priest), as a teacher. One fire broke out in his own temple of Gokurakuji (Paradise temple) and consequently, his temple was transformed into Jigokuji (Hell temple). Another fire spread throughout Kamakura and burnt down the Shogun's palace."

"Furthermore, this incendiary not only ravaged the country in this life, but foretells that future priests and their disciples throughout all Japan will together fall into the Hell of Incessant Suffering and burn in its karmic flame. These grumbling priests will not heed a wise man's words and as a result, this type of disaster has come about. What a pity!" -- Oshajo no Koto, written to Shijo Kingo on 12 Apr 1275 {?}, from Minobu, this is an "A-U" Gosho.

A longer excerpt:

"In this country, however, the shogun’s palace has just burnt down, a sign that the good fortune of Japan is about to be exhausted. Calamities are visiting this country with growing frequency, probably because priests steeped in slander are offering up fervent prayers in an attempt to subdue me, Nichiren."

"A name reveals the essence of a thing. The slanderous "saint," Ryoko-bo (Priest Double-fire), is the teacher of all people, high and low, who live in Kamakura. One of the two fires claimed him as its victim, reducing Gokuraku-ji (Paradise Temple) to Jigoku-ji (Hell Temple). The other fire leaped over to devour the ruler’s palace." -- MWND Vol. 3, page 71.

Another translation:

"A name reveals the essence of a thing. The slanderous sage, Priest Two Fires, is the teacher of people high and low throughout Kamakura. One of the two fires was concentrated on his own grounds, reducing Gokuraku-ji [Paradise Temple] to Jigoku-ji [Hell Temple]. The other fire leaped over to devour the ruler's palace. Furthermore, this double fire not only ravaged the country in this existence, but foretells that the teacher and his disciples throughout Japan will in their next life fall into the hell of incessant suffering, where they will burn in the Avichi flames. The ignorant priests did not heed the words of a man of great wisdom, and this disaster came about as a result. How pitiful!" -- The Royal Palace -- WND

If you follow the links, you will see that there was a close relationship between the Hojo Regency, their puppet Shogun, the Shinto-Shingon Priests, Eison, and Ninsho Ryokan. The Clerics and Temples that Nichiren 'panned' were all part of a secretive secular power elite that marketed Kenchoji Zen to the warrior class and Nembutsu salvation to the peasants.
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"U" means what was confirmed to be a true gosho, however, the original was lost in the past.

"P" means that we have some portions of that gosho, but not in whole.

"C" means what was copied by Nichiren's Shonin's direct disciples like Nikko Shonin.

The Royal Palace: "This letter was written on April 12,1275, in reply to a report from Shijo Kingo that fires had broken out in both Gokuraku-ji temple and the palace of the shogun or military ruler. The original of this Gosho has been lost and only copies remain. Therefore there is some slight ambiguity about the year of its writing, and some feel it may have been written in 1276 rather than 1275." -- SGI

For more commentary:
why nichiren and ryokan were related just so

Re: [SGI] why nichiren and ryokan were related just so

Indices of Blog Entries/dharmapix

Several readers have asked if I could assemble an Index. So far, I put together three. These are in the links sections of some yahoo groups. They should be accessible to the public. dharmapix Buddha Dharma Art. Sister Site to ksyart and nichirenpix; dharmapix is primarily to share and enjoy Dharma Photos, Sound Files, and Links. Feel free to use our moderated message board to share your Positive Faith Experiences. All who support the concept of approaching life with Loving Kindness, Healing Compassion, Empathetic Joy, and Poised Composure are welcome to post. Those interested in matching wits are not. Our goal is to encourage as many living beings as possible to cultivate the Four Divine Palaces of Brahma in their Hearts.

Links A. Mettawaves from Robin's Nest
On Chanting Meditation @ Fraught with Peril

To access the extensive sound file and image collections, one must join with a yahoo ID. Yahoo! Groups

Chanting the Metta Sutta

Metta-Karuna {Jihi} Cultivations

The Metta-Karuna cultivations are part of the traditional Mindfulness {Samatha}Practices. As such, they are provisional teachings. They do not lead us directly to Enlightenment. But they make the journey a lot more pleasant. And, viewed from the stand point of the Three Vehicles Unified as One Vehicle, they are part of a "Compleat Praxis."

There are, I think, some good compassion cultivations in Japanese Soto Zen. There are also some awesome, beautiful, inspiring compassion cultivating chanting meditations in the Chinese Pure Land and Tibetan Vajra Traditions. But for the purest Metta Cultivations, the Pali Canon of the Theravada tradition apears to be the best source.

Metta, or Maitri in Sanskrit, is, IMCO, exactly the same as the Greek Agape, or pure, unconditioned love. This is more than a phony, guilt trip prompted benevolence. In a pure form, Metta is a palpable, awe inspiring, blissful energy wave, one that penetrates the coldest, most cruel heart.

It is taught in most Schools of Buddhsim as one of the Four Brahma-Vihara, or Divine Palaces of Brahma. Nyanaponika Thera explains:

" Four sublime states of mind have been taught by the Buddha:

Love or Loving-kindness (metta)
Compassion (karuna)
Sympathetic Joy (mudita)
Equanimity (upekkha)"

"In Pali, the language of the Buddhist scriptures, these four are known under the name of Brahma-vihara, a term which may be rendered as excellent, lofty, or sublime states of mind; or alternatively, as Brahma-like, god-like or divine abodes."

"These four attitudes are said to be excellent or sublime because they are the right or ideal way of conduct towards living beings (sattesu samma patipatti). They provide, in fact, the answer to all situations arising from social contact. They are the great removers of tension, the great peace-makers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity long forgotten, revive joy and hope long abandoned, and promote human brotherhood against the forces of egotism."

The Metta Sutta English-1.mp3 ... Pali w/English Narration.ram...Verses on Loving Kindness2.mp3

1: The Buddhist Society of Western Australia
2. Aruna Ratanagiri Buddhist Monastery
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The story of the Metta Sutta

This story illustrates how 'mettawaves' influence the environment. It is a universal non-verbal "language" that is "understood" not only by humans, but by animals, plants, and insentiet nature as well.

Once the Bhagava ( Lord Buddha) was staying at the Jetavana monastery in the pleasance of Anathapindika at Savatthi. A group of monks received permission from the Lord to meditate in a distant forest during the period of Buddhist Lent. Each of the monks took shelter under a big tree as a temporary residence and an engaged themselves intensively in the practice of meditation.

They practiced in accordance with the instructions given them to permeate the entire atmosphere with radiant thoughts of love. The tree-deities were much pleased to be affected by the power of love, and so let the monks (meditators)stay without any further disturbances. -- www.urbandharma.org
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Karaniya Metta Sutta -- The Discourse on Loving-kindness
While the Buddha was staying at Savatthi, a band of monks, having received subjects of meditation from the master, proceeded to a forest to spend the rainy season (vassana). The tree deities inhabiting this forest were worried by their arrival, as they had to descend from tree abodes and dwell on the ground. They hoped, however, the monks would leave soon; but finding that the monks would stay the vassana period of three months, harassed them in diverse ways, during the night with the intention of scaring them away.

Living under such conditions being impossible, the monks went to the Master and informed him of their difficulties. Thereon the Buddha instructed them in the Metta sutta and advised they return, equipped with this sutta, for their protection. The monks went back to the forest, and practicing the instruction conveyed, permeated the whole atmosphere with their radiant thoughts of metta or loving-kindness. The deities so affected by this power of love, henceforth allowed them to meditate in peace.

Anguttara Nikaya XI.16

Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's monastery. Then he addressed the monks saying, "Monks." -- "Venerable Sir," said the monks, by way of reply. The Blessed One then spoke as follows:

So said the Blessed One. Those monks rejoiced at the words of the Blessed One.
Translated from the Pali by Piyadassi Thera
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The four immeasurables
May all beings have happiness and the causes of happiness.
May all beings be free from suffering and the causes of suffering.
May all beings rejoice in the well-being of others.
May all beings live in peace, free from greed and hatred.
www.ling.upenn.edu/~beatrice/buddhist-practice/metta-sutta.htm
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Dial Up Internet

Nichiren's Sarcasm

Nichiren apparently made several controversial statements, involving the use of colorful metaphors, in some of his letters known as Gosho or Goibun. I think is a grave error to apply these too broadly in our present day world. Viewed in context, he was referring to actual temples and specific persons. These persons were the same influential Kamakura City clerics who had plotted with the ruling Hojo Clan to arrange, among other things:

1. To have Nichiren's Nagoe hermitages burnt down.
2. His exile to Izu.
3. The attempted beheading of Nichiren at Tatsunokuchi.
4. His exile to the Tsukuhara Graveyard Hut at Sado.

Nichiren had not been expected to survive any of these ordeals. Given that, and his opponents' lack of contrition, the sarcasm in his letters is self evident; at least to this self. Also, all of these harsh comments were written privately to followers, from Mt. Minobu, after Nichiren had retired from active remonstration with the authorities. I think it is a mistake to think that he ran around cursing, threatening, and denouncing all other achools and rival clerics all of the time.

Here, the text of "The Mongol Envoys" might refer to persons such as Nena Ryochu (1199-1288) of Komyo-ji, Shina of Jokomyo-ji, Ryuben of Hachimangu-ji, Joko of Daibutsuden, Rankei Doryu (1251–84) of Kencho-ji, and Ninsho Ryokan (1217-1303) of Gokuraku-ji:

"And I have received your news about the beheading of the Mongol envoys. It is indeed a pity that, while the priests of the Nembutsu, True Word, Zen, and Precepts schools, who are the enemies of our country, did not have their heads cut off, the innocent Mongol envoys have been beheaded." -- WND-75 p 628

"I have also received your news about the beheading of the Mongol envoys. How pitiful that they have beheaded the innocent Mongol envoys and yet failed to cut off the heads of the priests of the Nembutsu, Shingon, Zen and Ritsu sects, who are the real enemies of our country!" -- MWND: Moko Tsukai Gosho

He adds: "Those who are unaware of the particulars of the matter will no doubt think that I say this out of conceit because my prophecy has been fulfilled. Yet during this period of more than twenty years, this is what I have been privately lamenting about day and night to my disciples, and what I have publicly declared time and again" -- ibid

This letter was allegedly written in 1275, when Nichiren was fifty-four, to Nishiyama Nyudo, who lived at Nishiyama Village in Fuji District, Suruga Province. However, I could not locate it on the "A" list. I do not know if it is a "B" or a "C" rated Gosho. That kind of information would be helpful.

Next, here is a specific reference to Kamakura City Temples, all built in the 13th Century, under the Patronage of the Hojo Clan Regency of the Kamakura Shogunate:

"All the Nembutsu and Zen temples, such as Kencho-ji, Jufuku-ji, Gokuraku-ji, Daibutsu-den, and Choraku-ji, should be burned to the ground, and their priests taken to Yui Beach to have their heads cut off. If this is not done, then Japan is certain to be destroyed!" -- WND-66 p 579 or MWND: Senji-sho

This letter was written at Minobu June 10, 1275, to Yui of Nishiyama in Suruga Province. It is on the "A" list and is a "T", which means it is a 'true gosho'; the original is extant and kept at Minobu.

"Kencho-ji was founded by Hojo Tokiyori in 1253. It is one of the oldest Zen temples of Japan, and the first one built [exclusively for Rinzai Zen] in Kamakura. Its first head priest was Rankei Doryu, a Zen priest from China. " As I understand it, the Kenchoji Rinzai Zendos were being used, by the Hojo Regency, primarily to train samurai in the marshal arts. From what can I gather, this school of Zen was being subverted to train monks and samurai to become efficient, remorseless killing machines; perhaps to combat the ruthless warrior-monks of Enryakuji and other older establishment temples of Kyoto and Nara. {see On Refuting Other Schools}

In the next installment, we shall glance at several more apparent targets of "Nichiren's Sarcasm".

New Soka Spirit Direction? It is up to you and me!

from April 17, 2005

On Refuting Other Schools

Below I have enclosed an excerpt, from a recent internal memo, that clearly reaffirms the perverse goal of the Official SGI Soka Spirit Movement, also known as as the dis-association movement.

Excerpt:
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April 12, 2005
Southeastern Zone Soka Spirit Tele-conference

end of excerpt
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Recently, many of us have expressed hope that Soka Gakkai has been moving beyond beyond the old "Temple Issue" rhetoric. While this has apparently been the case, in some local areas, it is quite clearly not central SGI policy. The SGI remains committed to the destruction of the Overseas (outside Japan) Nichiren Shoshu propagation efforts.

Some noble warriors within SGI have suggested that Soka Spirit, which is the renamed anti-Nikken, anti-Nichiren Shoshu Temple Issue Movement, should move in a new direction. Specifically the direction of reexamining Nichiren Shoshu doctrines and discarding those which are erroneous.

I have been predicting there would be internal backlash. SGI, at the top, has no wish to discard Nichiren Shoshu doctrines that erroneously support their claims of exclusivity. Their position is that Taisekiji Chief Priest Nikken has deviated, so that the lineage of Taisekiji is no longer valid. Instead, they claim this exclusive heritage for themselves, in particular, Daisaku Ikeda.

The memo speaks for itself. I would add that the arbitrary appointment of a new Southeastern Zone Chief from Japan is evidence that Soka Gakkai in Japan has no interest in autonomy for SGI-USA or a democratic process of selecting leaders from within. SGI-USA is still very much the puppet of a powerful Japanese quasi-religious political organization.

As a marginalized member of SGI-USA I still feel tremendous gratitude that I was able to find Nichiren Buddhism in a way that was accessible. For that I am grateful to both Soka Gakkai and Nichiren Shoshu. I love them like parents. As a filial son, I must repay my debt of gratitude. That is why I oppose this continued silly war against our own former Priest-hood.

I choose to follow the spirit of this recent guidance from President Ikeda:

"It is crucial for us to raise the voice of refutation against evil and negative forces. If any responsible leaders fail to do so and remain silent, it is fake, self-protection and cowardly. The destructive evil and negativity slips into this self-centered cowardice. Leaders should never create this slacken attitude. That is why we have to raise our voice of justice."

Yes, we should speak up against the evil and negative force in our own midst. I propose three counter-points:

1. Turn Soka Spirit into a movement to reexamine SGI doctrine and reform the SGI Study Department, based on credible scholarship, instead of sectarian propaganda.

2. Reaffirm our SGI charter supporting religious freedom by ending this pathetically silly dis-association movement immediately.

3. Completely stop worrying about Nichiren Shoshu, and promote friendly relations with all Buddhist schools.

Lastly, I think what is most important, at this point, is to consciously cultivate the four immeasurables of Metta, Compassion, Shared Joy, and Equinamity in our hearts. Good always defeats evil, love conquers hatred. Evil can only win by seducing us to respond in kind. Then Mara, the Buddhist Lucifer, laughs while we sit with our heads in our hands, defeated again.

Let us not consent to be pawns in this foreign sectarian turf war. We are all noble "Buddhas to Be". We did not sign up to be the rope in some sinister game of tug of war. Let us stand up and just say, "Thanks anyway, but NO!", to this sectarian nonsense.
Posted by rbeck at April 17, 2005 01:26 AM

Mandarin Duck Gohonzon & Honkokuji

On Nichiren's Gohonzon for Practicing Kanjin

The Mandarin Duck Mandala Gohonzon, 056 in the Gohonzon Shu, is one of at least nine {09}kept at Honkoku-ji in Kyoto. It is so named, "Mandarin Duck" for the pattern on the mounting.

As one can see, it is an "abbreviated" Great Mandala. That means that not all of the Ten Worlds are represented. Also, the lower right side "Great Mandala Dedication" appears to be the same as on roughly 3/4 of the extant Mandala Gohonzons. 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. This appears to be the same on most of them,, and states that this "Dai Mandara" had never before appeared in "Ichienbudai".

The Lower Lower Left Side Memoranda {facing} is what I call, for lack of better terminology, the specific dedication; or memoranda, {memorandum?}. This entry usually tells the date {when} and, sometimes, the location {where} it was inscribed. It may also tell who received it, and why. The lower left side {facing} memorandum on this one, if I read correctly, indicates that it was conferred upon Nichiro on October 19 1278.

Honkokuji and its association with the Ashikaga Family is an interesting story.

In 1263, when Nichiren returned to Kamakura from Izu, he briefly stayed at the residence of Nagakatsu Ishii, a lay follower. Ishii then founded Honshoji Temple there, as a branch of nearby Chokozan Myohon-ji. Chokozan Myohonji was the residence of Yoshimoto Hiki and the location where Nichiren had been arrested May 12 1261. It became Nichiro's first temple and the Head Temple of his lineage.

After Nichirô died in 1320, Nichi-in of Honshoji seceded from Myohon-ji. Nichi-in's successor in 1327, Nichijô (1298-1369), was Ashikaga Takauji's (1304-1358) uncle. In 1333, Ashikaga Takauji had headed the Hojo Clan Army that was defeated by Godaigo's General Nitta Yoshisada. (1301-1338). This happened, in part, because Takauji had switched sides at the last minute, and backed Yoshisada.

Nitta Yoshisada (1301-1338) himself had been a Kamakura retainer for the Hojo Clan, and helped defeat Go-Daigo's armies on 1331. But, the following year, Nitta Yoshisada switched sides to back Godaigo. He then led the army that attacked and defeated the Kamakura Shogunate. So, in 1333, power shifted to the Imperial Court {that is, to Godaigo} in Kyoto. At that point, Ashikaga Takauji backed Nitta and Go-Daigo.

However, In 1336, Ashikaga Takauji turned against Godaigo again; and attacked Kyoto. Nitta Yoshisada and Go-Daigo were forced to flee the capital. Takauji then made himself Shogun, and established a "Puppet Emperor" at Kyoto. Meanwhile Yoshisada Nitta set up Go-Daigo, to the south, at Yoshino. This created rival Imperial Courts, a Northern Alliance at Kyoto and the Southern Alliance.

Nichijo would then go to Kyoto and found Honkokuji. "Nichijô (1298-1369), entered Kyoto in 1341, and founded Honkokuji Temple in 1345, under the patronage of Ashikaga Takauji. Nichijô announced that Honkokuji was not a new temple but a new name given to Honshôji ..." -- Murano

Kyoto Honkokuji Link

There appear to be at least nine {9} Nichiren Mandalas kept at Kyoto-Honkoku-ji:

Mandala # 034 dated April 1276 (Kenji 2). This is one of the early, pre-1278, Ten Worlds Great Mandalas, with 4 columns of characters, flanking the Daimoku on each side, instead of three. The extra two represent the Emanation Buddhas and Virtue Buddhas of the Ten Directions. Zentoku Nyorai {the Virtue Buddha of the Eastern direction} is on the right side {facing}, between Jogyo and Taho; while Jippo Bunshin {Emanation Buddhas}is on on the left, between Jyogyo and Shakyamuni.

Mandala # 041 dated February 1277 (Kenji 3). Early Gohonzon inscribed by Nichiren, formal style

Mandala # 046 dated November 1277 (Kenji 3). Early Gohonzon inscribed by Nichiren, formal style, damaged by Time.

Mandala # 051 dated July 5, 1278 (Koan 1). Gohonzon inscribed by Nichiren, formal style. This is one of the earliest "middle" style Ten Worlds Great Mandalas, with only three {3} columns of characters, flanking the Daimoku on each side. The earliest extant of these is # 048 from April of 1278.

Mandala # 056 dated October 19, 1278 (Koan 1). Mandala inscribed by Nichiren, abbreviated style. Called the Mandarin Duck Gohonzon..

Mandala # 090 ... Simple Mandala or perhaps a letter from Nichiren.

Mandala # 091 ... Mandala inscribed by Nichiren, abbreviated style.

Mandala # 107 ... Mandala inscribed by Nichiren, formal style.

Mandala # 123 ... Mandala inscribed by Nichiren, formal style.

According to some sources, an unpublished Prayer Gohonzon, issued to Nichiro in 1276, may also be housed there. "A similar Gohonzon is housed at Honkokuji Temple in Kyoto. The Gohonzon at Honkokuji was inscribed for Nichiro." -- Explanation of the Nichiren Prayer Gohonzon

Dial Up Internet

Nichiren's Sig & Seal

Rev. Ryuei wrote: "Nichiren's kao (signature) below the Odaimoku on the Omandalas may either be a highly stylized form of Myo or it may be the Sanskrit letter that represents "Great Sun." Apparently there are different opinions about this in scholarly circles."

On this early mandala, to your right, the signature and seal are on opposite sides. His signature is two Kanji for Nichi & Ren. Kao is maybe best translated as seal. On many mandalas, Nichiren's seal is drawn on top of the 'sig'.

In GohonzonForum@yahoogroups.com, mark wrote:

."... i remember that Rev. Kubota of Hos-shoji temple in Japan stated that Nichiren's personal ka-o (elaborate priestly official signature) embodies the Siddham Sanskrit syllable "VAM", which is a seed sound representing Mahavairocana..."

Actually, I do not think "VAM" is the correct name. There are 6 seed syllables for Birushana aka Dainichi Nyorai {Skt. Vairocana or Mahavairocana Tathagata}. These can be viewed here: DAINICHI NYORAI Nichiren drew two of these on his Esoteric Ichinen Sanzen Mandala.

The locations of the signature & seal vary widely on the extant mandalas. On some, the seal is drawn over his signature and centered below the Daimoku. On others, they are off to the side. Sometimes, they are separate. Here is a pic of Nichiren's seal drawn over his signature.

Below are pix of his seal {kao} and signature drawn separately.

Dial Up Internet

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For discussions of the Nichiren Gohonzon:

GohonzonForum · Gohonzon Forum

Description
This is an open discussion about the Gohonzon, the Great Mandala of the Lotus Sutra. Most groups have a prefered Gohonzon; for some any valid Gohonzon is acceptable. Currently Nichiren Shoshu prefers the Nikken, the SGI encourages the Nichikan but discourages the Nikken or any Nichiren Gohonzon except the DaiGohonzon of Taisekiji. The Independent Movement uses a Nichiren Gohonzon called the Prayer Gohonzon.

This site is intended for open discussion by members from all Nichiren traditions. This includes theology and theory, info on how to receive different Gohonzons and experiences related to Gohonzon acceptance or transfers. Discussion is welcome of personal perceptions of the dynamics of Nichiren practice, of which the Gohonzon is central. Debate is acceptable as long as it is conducted with courtesy and respect for the person and beliefs of others. Disrespect, flaming and spamming are not permitted. Personal insults and accusations are also not permitted. Accusation of slander are not permitted. Defending the honor of your viewpoint with anything except compassion and respect to all beings is not permitted.
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We Say, They Say ...

We say Daishonin, they say Shonin.
We say Daimoku, they say Odaimoku.
We say Gojukai, they say Jukai.
We say Gohonzon, they say Honzon.
We say Mandala, they say Omandala.
We say Gosho, they say Goibun.
We say Nam, they say Namu.

'I, Nichiren, have inscribed my life' ... Forged Gosho?

Gosho/Goibun of Nichiren

I have never paid much attention to this issue. But there was a discussion in which someone mentioned this:

"I, Nichiren, have inscribed my life in sumi, so believe in the Gohonzon with your whole heart. The Buddha's will is the Lotus Sutra, but the soul of Nichiren is nothing other than Nam-myoho-renge-kyo. Miao-lo states in his interpretations, 'The revelation of the Buddha's original enlightenment is the heart of the sutra'"

It appears that Nichikan was the first to infer that "Ninpo Ikka" applied to Nichiren. And this quote, plus another from Kyo-o dono Gohenji were his main sources. "The soul of Nichiren is nothing other than Namu-myoho-renge-kyo" is from the same Gosho.

oneness of the Person and the Law
(Jpn.: nimpo-ikka)
"A principle established by Nichikan (1665-1726), the twenty-sixth [25th] chief priest of Taiseki-ji temple in Japan, with regard to Nichiren's (1222-1282) teaching, indicating that the object of devotion in terms of the Person and the object of devotion in terms of the Law are one in their essence ..."

It seems a bit amazing that Nikko and everyone else for 400 years missed that. Moreover, inferring a major doctrinal innovation, from one of Nichiren's personal letters of encouragement to a lay follower, seems kind of strange. Besides, the quote always rubbed me the wrong way, so I checked:

Listing of Authenticated Gosho (Goibun) of Nichiren DaiShonin

and:

THE ROKU NAI LIST (146)

If Nikko and the other Senior Disciples were aware of it, and it contained a key doctrine not found elsewhere, then it seems like it would be listed?

At any rate, "Kyo-o dono Gohenji" was allegedly written to Shijo Kingo on August 15, 1273. So I decided to read an actual authenticated Gosho written to Shijo Kingo. I chose Consecrating an Image of Shakyamuni Buddha Made by Shijo Kingo, written on the fifteenth day of the seventh month, 1276. Wow! It is like different people on both ends. Besides, if Shijo Kingo received THE letter in which Nichiren implies that Ninpo Ikka applies to himself inscribing the Mandala Gohonzon , then why, 3 years later, is Nichiren telling him how to eye open a statue of Shakyamuni?

Disputed Gosho

Gosho/Goibun of Nichiren

The issue of forged transmission documents is not that hard. We pretty much know what is in dispute and why. One can read about them at my blog and decide for yourself. A good place to start would be The Real Transfer Dox. Later on, I plan to re-examine how those things surfaced in history.

The forged Gosho issue is more difficult; that is why I have stayed away from it so far. There are two lists that I know of which can be accessed on line. These show the most authenticated of the Gosho/Goibun. But I was told that even some of these might not exist in Nichiren's hand. Some might be very early copies; or even later copies of letters that were known to have once existed in the original. Some of these might have script errors, or may ever have been tampered with. However, most are likely rock solid.

Listing of Authenticated Gosho (Goibun) of Nichiren DaiShonin

THE ROKU NAI LIST (146)

On the other end of the spectrum, there are some obvious forgeries. These contain gross errors and even anachronisms. I picture some Edo Era warlord forcing a monk to make a forgery at sword point. So the clever monk slyly inserts a clue. For example, Nippo Den, dated 1280, has this phrase:

"[Nichiren] enscribed the Kaidan-in 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. Becauseof 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." -- Nippo Den/Biography of Nippo, Nichiren Shoshu Seiten, pgs. 731-732

That was not written in 1280. Nikko left Minobu n 1288. Also, Izumi-ko Nippo most likely did not go with him. See Statue at Ikegami Honmonji from 1288

There are gradients in between well authenticated writings and sloppy forgeries. Ryuei has explained this in some detail, but I have never managed to overcome my 'glazed eye syndrome' {thina-middha} long enough to read and absorb his comments thoroughly.

This is an area that SGI should investigate and then update the background material in the WND. If a Gosho is suspect, we should know why. Or if a Gosho is A+ authenticated, we should know the details. For example, did a copy of "Reply to Kyo'o" magically appear just in time to support Nichikan's theories? Who made the copy, and when? What do they say happened to the original? Is the story credible? [See 'I, Nichiren, have inscribed my life' ... Forged Gosho?]

Suggested reading: forgeries

Ehipassikho,

robin

Theoretical & Essential?

Gosho/Goibun of Nichiren
Lotus Sutra

Honmon versus Shakumon is one of three very similar dualisms. The others are Ri/Li {actual} versus Ji {theoretical} and So {general} versus Betsu {specific}. The way Honmon versus Shakumon is translated by SGI causes confusion. Honmon means Original or Source Gate. It is poorly translated as "Essential" in the sense of Ideal. Shakumon means Trace or Imprint Gate. It is very poorly translated as theoretical.

Ri/Li means Universal or Principle. So it is sort of a synonym of Honmon. It is translated as theoretical. Ji means a Particular or a Technique. It is translated as actual. So, in translation we have theoretical {Ri/Li} as an antonym of theoretical {Shakumon}.

This has puzzled me for decades. Everytime I mention it, eyes tend to glaze over, mine included.

The Lotus Sutra is often divided into two sections or halves. The first half centers on Chapter Two {2}, the Upaya, Hoben, or 'Skillful Approach' Chapter. This half is known as the Shakumon; and is about the life and teaching of the Bhagavan, Seson, or Blessed One; that is, the historical personality known as Gotama or Shakyamuni Buddha. Nikko refered to him in Reply to Hara Dono as "the one who attained enlightenment for the first time in this world." The transmission texts call him, "the Buddha who appeared in history."

The second half centers on Chapter Sixteen {16}, the Tathagata, Nyorai Juryo, or 'Lifespan of the Thus Came One' Chapter. The Buddha or Tathagata here is commonly known as "The Eternal Shakyamuni." Nikko refers to this Buddha as "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." This half is known as the "Honmon."

To review, the Shakumon is about the historical personality known as Gotama or Shakyamuni Buddha. The literal meaning of Shakumon is 'Trace Gate' or 'Imprint Gate.' For some reason, SGI has translated this as 'theoretical teaching.'

Meanwhile, the Honmon is about a fictional character in the Lotus Sutra called the "The Eternal Shakyamuni." If anyone has ever met this Buddha, they are not apt to admit it in public. At any rate, the literal meaning of Honmon is "Origin Gate" or "Source Gate." SGI tranlates this as "essential teaching".

The Shakyamuni of Shakumon was a real historical person. So translating 'Shakumon' as 'theoretical' seems odd to me. The Buddha of Honmon, 'the Shakyamuni who awakened in remote ages past,' is a fictional character in the Lotus Sutra. It appears to me that the "essential" teaching is more theoretical than the Shakumon.

theoretical teaching
[迹門] (Jpn.: shakumon)

The core of the theoretical teaching is the "Expedient Means" (second) chapter, which reveals the true aspect of all phenomena and that the ten factors endow all life. The "Expedient Means" chapter also states that the Buddha's sole purpose is to lead all people to Buddhahood, and that the three vehicles of voice-hearers, cause-awakened ones, and bodhisattvas are no more than expedient means to lead people to the one Buddha vehicle. Though the attainment of Buddhahood by voice-hearers and cause-awakened ones was deemed impossible in the earlier teachings, the theoretical teaching of the Lotus Sutra states that they will attain Buddhahood in the future. Also in this part of the sutra, at the urging of the Buddha, countless bodhisattvas vow to propagate the Lotus Sutra after Shakyamuni Buddha's death. They make this vow in the presence of Many Treasures Buddha and all the other Buddhas assembled from throughout the universe.
From source: The Soka Gakkai Dictionary of Buddhism

essential teaching
[本門] (Jpn.: hommon)

(2) In his writings, Nichiren (1222-1282) sometimes uses the term essential teaching to indicate the essential teaching of the Latter Day of the Law; that is, the teaching of Nam-myoho-renge-kyo. The Object of Devotion for Observing the Mind reads: "The essential teaching of Shakyamuni's lifetime and that revealed [by Nichiren] at the beginning of the Latter Day are both pure and perfect [in that both lead directly to Buddhahood]. Shakyamuni's, however, is the Buddhism of the harvest, and this is the Buddhism of sowing. The core of his teaching is one chapter and two halves, and the core of mine is the five characters of the daimoku alone" (370). Nichiren thus identified Nam-myoho-renge-kyo, the teaching he revealed at the "beginning of the Latter Day," as the essential teaching for that age. From this viewpoint, in the same treatise, Nichiren states: "The difference between the theoretical and the essential teachings is as great as that between heaven and earth... . Nevertheless, even the difference between the doctrine of three thousand realms in a single moment of life of the theoretical teaching and that of the essential teaching pales into insignificance" (368). That "difference ... pales into insignificance" when it is compared with the difference between the essential teaching that is the latter half of the Lotus Sutra, and the essential teaching revealed by Nichiren at the beginning of the Latter Day of the Law, or Nam-myoho-renge-kyo. Hence he termed his essential teaching "the unique essential teaching" (Jpn dokuichi-hommon ) in On the Mystic Principle of the True Cause, a writing he gave his immediate successor, Nikko.From source: The Soka Gakkai Dictionary of Buddhism