Robin Beck

Nichiren Daishonin's Buddhism?

Nichiren Lotus Sutra Mantra
Origins of Nichiren as True Buddha

"In the current period of Mappo (Latter Day of the Law) the essence of the Hokekyo is only found in the True Buddhism of Nichiren Daishonin, as is well testified by the prophecy of Shakyamuni himself. ... There are two main streams of Buddhism in mankind’s recorded history. One is what is generally called the Buddhism of Shakyamuni and the other, Nichiren Dai­shonin’s Buddhism. The latter is known as True Bud­dhism as distinguished from the former. ... However, as predicted by Shakyamuni himself, Bud­dhism declined with the passing of time until it finally lost the power of redemption. ' -- Josei Toda

While in many ways a "Great Person", Toda was the source of a lot of misinformed, "supercessionist" views. To this day, members of SGI & NST often refer to Nichiren Daishonin's Buddhism as if it is distinct from conventional Buddhism; or that Nichiren somehow supercedes or eclipses Shakyamuni. Here are some fairly current, stated, Nichiren Shoshu Taisekiji views:

"Nichiren Daishonin is the Buddha from the remotest past of kuon-ganjo ... Wisdom and intellect do not characterize True Buddhism. ...We must eliminate our tendency to evaluate Buddhism, based on our own wisdom or arbitrary personal perspectives. It is essential to uphold faith that characterizes both the master and the disciple, based on the Lifeblood Heritage of the Law that is transmitted to only one person." -- February, 2005 Oko Lecture

Personally, I doubt that Nichiren would approve. He wrote, "I, Nichiren, am not the founder of any sect, nor am I a latter-day follower of any older sect. I am a priest without precepts, neither keeping the precepts nor breaking them. I am an ordinary creature like an ox or a sheep, divorced from both the possession of wisdom and the absence of it." Letter to Myomitsu Shonin

While the "Nichiren Lotus Sutra School" is a valid distinction, I do not think there is a distinct Daishonin's Buddhism; it is all Shakyamuni's Buddhism. I think it was Nichikan (1665-1726) of Taisekiji who invented the concept of "Nichiren Daishonin's Buddhism" -- with a basis in the thought of Hongaku Nichdai (1309-1369), Nishiyama Nichigen (?-1486), and Nichiu of Taisekiji {1402-1492{?}). But the views of the latter three were refuted by their peers and rejected by their immediate successors.

We could also go back to Nikko Shonin's 1288 rejection of the "unadorned" Shakya statue as a Gohonzon. That is very technical, and I think he was being too picky and prickly. I discuss that here: The Lord of Teachings of Namu-myoho-renge-kyo. What I did not mention in that blog was that Nikko Shonin's view was actually stricter than what Nichiren wrote on the topic; both before and after Tatsunokuchi. But, a few points to highlight:

1. Nikko okayed a statue of the historical Shakyamuni as a Gohonzon provided the four {4} attendants were present.

2. He referred to Nichiren as "Nichiren Shonin" {Sage Nichiren} or the "Shonin."

3. He defined 'the reason for Sage Nichiren's Advent in this World' as being "Shakyamuni Buddha enlightened from remote ages past; The Lord of Teachings of Namu-myoho-renge-kyo."

IIRC, Nichiu {1402-1492{?}), the 8th Chief Priest of Taisekiji, had admitted that Nichiren revered "Shakyamuni Buddha enlightened from remote ages past; the Lord of Teachings of Namu-myoho-renge-kyo." But he said this was too hard for the people to grasp. He argued that the historical Shakyamuni was the Buddha of True Effect; while Nichiren was the Buddha of True Cause; and it was natural for the Japanese to revere "the Sage" {Nichiren} as the Buddha {He called him Shonin too}. If I have this last part right, then his thinking was similar to that of Honen's rationale to elevate Amida over Shakyamuni. In reality, Nichiren viewed "Shakyamuni enlightened from remote ages past" as the Buddha of True Effect and True Cause.

I suspect it was Nichikan who decided that "Shakyamuni Buddha enlightened from remote ages past" really meant Nichiren Daishonin. I am fairly sure it was Nichikan who first stated this in terms of Nichiren Daishonin being the "True Form" {honjishin} and Shakyamuni the "Provisional Form" {suijakushin}. This was similar to the way Kokagaku Ryobu Shinto reversed the roles of Dainichi & Amaterasu.

In Secret Transmissions in the Hokke Shu, from Original Enlightenment and the Transformation of Medieval Japanese Buddhism, Dr. Jacquie Stone wrote: "While not nearly as developed as those of Ryobu Shinto or Sanno Shinto, ... these transmissions attempt to identify kami with the sacred sites and persons of the Hokke Shu. ... 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."

Nichikan also argued this in terms of "Ninpo Ikka" {Oneness of person and Law}. He wrote "Nichiren is the object of devotion in terms of the Person."

Either Nichikan, or someone later than him, came up with the idea of the "Original Buddha of the Infinite Past" {as opposed to remote past} and identified Nichiren as this Primordial Buddha. The Original Buddha {Hon-Butsu} of Kuon Ganjo {Infinite Past} sounds like the Tibetan Vajrayana “Adi-Buddha.” So this might be derived from the Shingon-Ryobu Shinto view of Dainichi-Amaterasu as the Hosshin {Dharma-Kaya Buddha}. Tibetan Vajrayana and Japanese Shingon have some common roots.

Personally, I think Nichiren saw the Dharma itself, Namu-myoho-renge-kyo, as the Dharma-Kaya Buddha {Hosshin} and "Shakyamuni Buddha enlightened from remote ages past" as the Sambhoga-Kaya Buddha {Hoshin}. In other words, "Ninpo Ikka" refers to the Unity of the Eernal Shakya Nyorai with the Wondrous Dharma.

Still, there are those within SGI & NST who want Nichiren to have invented something entirely new. For some, this is, perhaps, a sincere form of reverence. Others, the "supercessionists", may wish to distance our form of Buddhism from the traditional; and for not a few, there is a Japanese Nationalist element in this thought.

The boiler plate SGI or NST counter to this line of reasoning is to take a bunch of Gosho Quotes out of context. I have gone over this dozens of times on both sides. Some phrases from the Gosho can be read to imply that the Daimoku, the Gohonzon, and Kanjin were Nichiren's inventions. That is another blog entry. But I do cover some of that here: Nichiren Lotus Sutra Mantra And now, here Origins of the Daimoku.

Top 10 reasons SGI clings to Nichiren as True Buddha

Was Nichiren the True Buddha?

Shinbutsu Shugo The Subtle Role of Shinto in Uniquely Japanese Buddhism

Ryobu Shinto Honji Suijaku

Kokagaku Ryobu Shinto
Posted in Robin Beck on January 14, 2006 08:35 AM

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Nam' or Namu?

"The seven jewels are exactly the seven orifices in one's head, {eyes, nostrils, mouth, and ears] and these seven orifices are exactly the [seven characters] of Na Mu Myo Ho Ren Ge Kyo, the Source Gate [that shall spread in] the Last Days of the Dharma." -- Oral Teachings passed on by Niko Shonin

"There are really cadence/beat and phonetics issues here. The phonetics issues are the 'voicing' and 'aspiration' {or lack thereof} of the 'u' in Namu. This can be Na-mu {2 beats}, Namu {1 beat}, or Nam' {also 1 beat}. So there is the six {6} beat Dai-moku, a six {6} beat Dai-mok', and a seven {7} beat prolonged 'Dai-mo-ku' {sic}." -- me

On Chanting Meditation
Insight-Wisdom Cultivation
Nichiren Lotus Sutra Mantra
Generally this is a topic that often causes people to become contentious or dismissive. Either way, the point is missed. It is a relevant issue that is worth examining and re-examining.

===================================================
Charles wrote:

Robin:

Charles
Posted by Charles at January 13, 2006 11:36 AM
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Charles also wrote:

Robin:

Charles
Posted by Charles at January 13, 2006 06:11 PM
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There are really cadence/beat and phonetics issues here. The phonetics issues are the 'voicing' and 'aspiration' {or lack thereof} of the 'u' in Namu. This can be Na-mu {2 beats}, Namu {1 beat}, or Nam'. So there is the six {6} beat Dai-moku, a six {6} beat Dai-mok', and a seven {7} beat prolonged "Dai-mo-ku" {sic}.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Aspiration: In English, as in many languages, some letters represent two different sounds, one aspirated, and the other unaspirated. Aspiration is a "breath" that follows the initial part of a sound. Compare the sounds associated with the English letter t for example. Hold the back of your hand close to your mouth and say "Top." Now say "Stop." Can you feel the burst of air that follows the t in "Top" but not in "Stop"? The same difference exists between the p in "Peak" and the one in "Speak." That burst of air after the t in "Top" and the p in "Peak" is called "aspiration."

And the Japanese have an "unaspirated vowel" of sorts, which can be voiced or unvoiced. It is common for the Japanese to sort of "swallow" vowels in certain locations in a word or a sentence. Sets' instead of setsu {one beat} is not really a contraction. Either way, the 'u' is unaspirated; but it can be voiced or not. Same with Dai-moku. The 'moku' is one beat, and the 'u' is unaspirated. Some will say it Dai-mok', but it is never correctly read as 'Dai-mo-ku'.

Now Na-mu is usually two beats, and the "u" is aspirated. That is how the "hiki" daimoku is chanted, with 7 beats. For a 6 beat mantra, as often used in shodai, we treat Namu as if it is drawn with one kanji. The 'u' becomes unaspirated. It may be voiced as in Namu {one beat}, or unvoiced as in Nam'.

Domo-ari-ga-to
Dom'-ari-ga-to
Dom'-ari-ga_t

There are several places in Gon-gyo {sutra reciting} where two syllables get one beat. Usually, the two syllables that get one beat are drawn with one kanji. For example, Hon Matsu Ku Kyo To. Matsu is drawn with one kanji and gets one beat. The "u" in matsu is unaspirated. Some Japanese voice the u, as in matsu {one beat]. Others unvoice it as mats'. It can also be contracted as "Hon Ma_ku_kyo to." But the u in matsu is never aspirated, that would make it two beats {ma-tsu}. We never read it as Ma-tsu.

Sometimes, for the sake of cadence, two syllables drawn with one kanji get just one beat. The example that I recall is that Sha Ka Mu Ni is drawn with 4 kanji, but read with only 2 beats -- Shaka-Muni. This also occurs with the two {2} kanji for Nan & Mu, when they become the elided Nam' or a one beat Namu, to create a six {6} beat mantra for shodai.

Here are two sound files of the six {6} beat Odaimoku with the "u" voiced but 'unaspirated'; the mantra is Namu-myo-ho-ren-ge-kyo:

1. Shodai: Odaimoku with moku-sho (wood drum) to keep rhythm, from a Nichiren Shu Temple, in mp3 format: 5hodai.mp3 245KB .mp3 {corrected link 1-19-06 10:10 PM}

2. From Sado Konponji, the site of the Tsukuhara Samadhi Hut, this is an ITunes 41 KB MPEG-4 Audio File: namu2.m4a 41 KB MPEG-4

Here is one with the seven {7} beat 'hiki' Odaimoku, the "u" is both voiced and aspirated; the mantra is Na-mu-myo-ho-ren-ge-kyo:

*Slow prolonged Odaimoku in mp3 format from the 750 year ceremony held at Seichoji aka Kiyosumi-dera Temple. hikisancho.mp3 151 KB .mp3

Here is a Nichiren Shoshu Shoshinkai six {6} beat Daimok' sound file with the unvoiced and unaspirated "u". I understand that Taisekiji and Kitayama both usually chant shodai this way. [Except that I know Taisekiji uses the 7 beat "hiki" or prolonged Daimoku before silent prayers during Gongyo.] The mantra here is Nam_myo-ho-ren-ge-kyo: nst.mp3 131KB

These are stored at ripway, and there is a daily use limit. So, if possible, save them to your computer for future use. You may also access these and more in the files at nichirenpix

As Charles mentioned Nichiren often refers to the 5 or 7 characterss of daimoku. This is about the way Myo Ho Ren Ge Kyo and Na Mu Myo Ho Ren Ge Kyo are written in Kanji. I do not think we can infer pronunciation from that. It does appear that multiple lineages use the six {6} beat Mantra for Shodai. In this case, the "u" is never aspirated, but can be voiced or unvoiced. It also appears that multiple lineages use the seven {7} beat 'hiki' Odaimoku on occasion. In this case, the "u" is aspirated and voiced. I think it is reasonable to assume that these traditions go back to Nichiren.

And then there is the 19 beat Honmon Shoshu invocation that takes 53 seconds for one Daimoku: Na = 4 beats; Mu = 3 beats; deep breath = 1 beat; Myo = 3 beats; Ho = 1 beat; Ren = 3 beats; Ge = 1 beat; Kyo = 3 beats.

Here is a real player sound file. This, I think, is chanted by Nichiryu, the Chief Priest at Fujisan Kuon Jyozai-in (Taihei Kyodan) Honmonji. It is said that Nichiryu is descended from Nitta {Niida} Nichimoku. The sound reminds me of traditional Tendai Shomyo. {or maybe think Yoko Ono}: hnd1.ram 40 Bytes
Posted by: robin at January 17, 2006 09:25 PM
Posted by: robin at April 27, 2006 09:25 PM

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Nichiren Lotus Sutra Mantra

Chanting Meditation
Kanjin Insight Cultivation

As many of you know, Daimoku means "The Title" and Odaimoku translates as "The Sacred Title". This mantra consists of seven {7} Chinese Characters. These are pronounced:

"Na Mu Myo Ho Ren Ge Kyo"

This pronunciation dates to at least as early as 9th Century China, though we usually chant it with a modern Japanese accent. Note that "myo" & "kyo" are each one {1} syllable, not two. These rhyme with 'yo' -- not ky-oh. Myoho Renge Kyo is the Sino-Japanese Title of the Lotus Sutra. This translates as:

"Wondrous {Myo} Dharma {Ho} Lotus {Ren} Flower {Ge} Sutra {Kyo}"

This is formed into the sacred mantra by adding two Chinese Characters pronounced "Namu." "Nan" & "Mu", do not mean anything, in this context. They simply represent the sound of a Sanskrit word: Namah {Namas, Namo}. Namah was used, in ancient India, in pretty, much the same way as the Latin "Ave" was used, in ancient Rome. So it basically means "Hail!"

The Daimoku Mantra first appears in recorded history as one of many devotional mantras found in a 7th Century Confessional Liturgy, of the Chinese Tiantai-Lotus Sutra School, if not earlier. Nichiren, a 13th Century Japanese Buddhist Sage/Saint, was the first to teach it as a popular mantra. It was apparently brought to Japan by Saicho (767-822), aka Dengyo Daishi. There is a mention of the Daimoku in a kuden {oral} text associated with Saicho; as well as the Confessional Liturgy taught to Chih-I {Grand Master T'ien T'ai or Tendai Daishi} by Master Nan-Yueh. Nichiren mentioned this:

"The 'threefold contemplation in a single mind as encompassed in the Dharma container' is precisely Myoho-renge-kyo.... At the time of death, one should chant Namu-myoho-renge-kyo. Through the workings of the three powers of the Wondrous Dharma [subsequently explained in considerable detail as the powers of the Dharma, the Buddha, and faith], one shall at once attain enlightened wisdom and will not receive a body bound by birth and death." -- Shuzenji-ketsu {Decisions of Hsiu-cha'n-ssu}. The Shuzenji-ketsu is said to be a record of transmissions received by Saicho during his journey to China.

"But when they appeared in the world [as Nan-yueh and T ien-t ai, respectively], they knew it was not the right time to spread the Mystic Law. Therefore, for the words "Myo-ho" they substituted the term "calming and insight [Shikan/Samatha-Vipassana]," and instead engaged in the practice of ichinen sanzen and the threefold contemplation in a single mind. But even these great teachers recited Namu-myoho-renge-kyo as their private practice, and in their hearts they understood these words to be the truth. ...

Thus the Great Teacher Nan-yueh in his Hokke sempo employs the words NamU myoho renge kyo. The Great Teacher T ien-t ai employs the words Namu byodo daie ichijo myoho renge kyo, Keishu myoho renge kyo, and Kimyo myoho renge kyo. And the document concerning the vow taken by the Great Teacher Dengyo on his deathbed carries the words Namu myoho renge-kyo." -- Nichiren

Note that Kimyo {I devote myself} and Keishu {I bow before} are Chinese ttranslations of the sanskrit Namah; while Namu is a transliteration or phonetic rendering. The practice of Chanting Daimoku {shodai}, while contemplating Nichiren's Lotus Sutra Mandala, is called Kanjin. Kan = Vipassana = Insight; Jin {shin} = citta = mind-heart. It is based on Tiantai Shikan. Kanjin as taught by Nichiren might be described as a devotional or faith-based Insight-Wisdom Cultivation. The mantra is usually chanted with 6 beats, and Namu is sometimes elided as Nam' {a regional Japanese thing}. In modern Mandarin Chinese, it is read Namo Miao-fa Lien-hwa Jing. It may also be chanted with 7 beats.

The primary Nichiren Mandala is a calligraphy arrangement depicting the Ceremony in the Air as described in the Lotus Sutra. There are several others used in temples, including statues of Shakyamuni Buddha, & arrangements of specific statues and/or calligraphy.

... daimokusancho.mp3 ... Shodai.mp3 ...

More:

nichirenpix · Nichiren Buddhist Art & Culture: Nichiren was a 13th C Japanese Buddhist Saint who challenged the corrupt social and religious establishment of his time. This web view group is to learn about Nichiren Buddhism. The focus is on shared experience through sound files, art work, essays, and photos.

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"on the twenty-eighth day of the fourth lunar month in the fifth year of Kencho (1253), on the morning of his first public sermon, Nichiren rose before dawn, climbed Mt. Kasagamori in Awa province and, facing eastward over the Pacific Ocean toward the rising sun, chanted "Namu-myoho-renge-kyo!" for the first time. Many people, both Nichiren Buddhists and others as well, have evidently understood this as meaning not only the "first time" Nichiren himself chanted the daimoku but the "first time" it was ever voiced by anyone. ... However, as we shall see, Nichiren himself did not claim to have originated the practice of chanting the Lotus Sutra's title, and in fact insisted that Buddhist masters of the past had chanted it before him. ... Although Nichiren's specific claims about his predecessors may be open to qualification, Japanese scholarship in recent decades has established that Nichiren's practice of chanting the daimoku did indeed have antecedents." -- Essay: "Chanting the August Title of the Lotus Sutra: Daimoku Practices in Classical and Medieval Japan," by Jacqueline I. Stone: Coffeehouse

Hokke sempo: "The Lotus Sutra Method of Repentance." This work, in which the words Nam-myoho-renge-kyo appear, was actually authored by T'ien-t'ai. {See SGI}; see also: The Confessional Samadhi, the liturgical practice of Maka Shinkan--Fa-Hua San-Mei Ch'an-I

Posted by rbeck at July 31, 2005 02:19 PM
Posted in Robin Beck on April 27, 2005 06:25 AM

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The Hut of Solitude

Awa Province March of 1253
Rikkyo Kaishu-e or Risshu-e
Life and legends of Nichiren

For more on this please visit:

Pilgrimage Diary; Engyo's blog

and:

Engyo's Gallery Images

Rencho {Nichiren} returned to Kominato in March of 1253, where he visited and discussed his plans with family and friends. Meanwhile, Rencho’s Sensei, Master Do-zen-bo, the Chief Instructor of Seicho-ji, had planned a welcome home banquet, to be held on April 28. I suspect Rencho was expected to deliver a Sermon or Lecture, to explain what he had learned over the last 12 years. During that time he had studied at Enrakuji. Onjoji, and other majore temples of western Japan. He was likely funded by Seichoji and Lady Oama.

It is said that he left home and ascended the nearby Mount Kiyosumi a week early. On April; 22, he entered the “hut of solitude,” on the grounds of the Seichoji Temple compound, to spend time in meditation and prayer. Rencho was evidently convinced that the events in Japan coincided with various prophetic allusions from the Lotus Sutra. Specifically, secular leaders had connived with ambitious religious clerics and distorted the Buddha’s Teaching.

“ There will be many ignorant people who will curse and speak ill of us and will attack us with swords and staves ... Greedy for profit and support, they will preach the law to white-robed laymen and will be respected and revered by the world as though they were arhats who possess the six transcendental powers. ... The evil monks of that muddied age, failing to understand the Buddha’s expedient means, how he preaches the Law in accordance with what is appropriate, will confront us with foul language and angry frowns; again and again we will be banished to a place far removed from towers and temples. ” -- Lotus Sutra Chapter Thirteen: Admonition to Embrace the Sutra; as translated by Burton Watson.

From this, Rencho knew that he would face hostility from influential quarters. In this connection, he was all too aware of the political situation at his home temple. Apparently, Seichoji was divided into two camps. One side supported the hereditary proprietor, Oama. who was the widow of Hojo Tomotoki {1193-1245}. This faction, which included Nichiren, Emmitsu-bo{?}, Joken-bo, and Gijo-bo, were evidently aligned with Enryakuji, and advocated a pure Tendai-Hokke practice.

The other, the Nembutsu camp, was aligned behind the Hojo Clan’s appointed estate Steward, Tojo Kagenobu. This faction included the Temple’s Abbot Enchi-bo, Dozen-bo’s elder brother Dogi-bo Gisho, Jitsujo-bo, and Kanchi-bo. They would have supported the various Clerics and Temples patronized by the Hojo Regency, and therefore, advocated a more eclectic practice. My take is that Master Dozen-bo found himself caught in the middle.

At some point, Tojo Kagenobu, Steward of Tojo Village, had tried to take control of Seichoji from Oama. Nichiren {Rencho} evidently helped Oama thwart the machinations and manipulations of Tojo Kagenobu and Enchi-bo. Nichiren mentions this in the Gosho:

"The villainous Tojo Saemon Kagenobu once hunted the deer and other animals kept by Seicho-ji and tried to force the priests in the various lodging temples to become Nembutsu believers. At that time I pitted myself against Tojo and supported the lord of the manor. I composed a fervent oath which read, ‘If the two temples, Kiyosumi and Futama, should come into Tojo’s possession, I will discard the Lotus Sutra!’ Then I tied it to the hand of the object of worship,23 to which I prayed continuously. Within a year, both temples were freed from Tojo’s grasp." -- Letter to the Priests of Seicho-ji

No one knows when this occurred. I suspect it probably took place, or at least began, soon after Tomotoki’s 1245 death, while Rencho was at Mt. Hiei. Possibly, Rencho had persuaded someone powerful at Enryakuji to intervene; thus angering Tojo. The conflict then came to a head when Rencho returned in 1253.

My thinking is that after Hojo Tomotoki's death; Kagenobu would have influenced Seicho-ji to take up the eclectic practices advocated by the Hojo Regency. As of 1253, these might have included the popular Nembutsu, Daruma Zen, and various forms of Koya-san Shingon {Tomitsu Mikkyo}. A new strain of Ritsu, and two new forms of Zen were also gaining some popular appeal. I shall be discussing some of these in more detail.

Perhaps Oama tried to steer things back to the traditional Tendai-Lotus practices. These would have focused more on the practice of ritual confession and repentance {Zange}, with Shakyamuni, the Lord of Teachings, as the Buddha. Note that this involved purification of the mind and senses in this life time. Traditional Tendai also included Taimitsu Mikkyo and a more complex Amida Meditation.

One can imagine that Oama’s effort may have alienated the so-called “Nembutsu” faction. Also, while Enryakuji was still powerful, their relations with the Hojo Regency were chilly at best. This would have given Tojo a chance to expand his influence with the Kamakura Authorities.

The sermon he was to give his would be his chance to expose the errors of various schools and proclaim the supremacy of the Lotus Sutra. Even though Rencho knew he would face harsh reactions, he also believed that the time was right to propagate the Lotus Sutra; especially its core practive -- the chanting of its Title {Daimoku} in the form of the mantra Namu Myoho Renge Kyo. From his readiing of various chapters of The Lotus Sutra, such as the Dharani Chapter, he was convinced that he would receive divine protection.

“At that time the heavenly king Vaishravana {Dai Bishamon Tenno}, protector of the world, said to the Buddha, “World-Honored One, I too think compassionately of living beings and shield and guard these teachers of the Law, and therefore I pronounce these dharanis.” Then he pronounced these spells:

World-Honored One, with these supernatural spells I shield and guard the teachers of the Law. And I will also shield and guard those who uphold this sutra, making certain that they suffer no decline or harm within the area of a hundred yojanas. “ -- Lotus Sutra Chapter Twenty-six: Dharani

Early on the morning of April 28, 1253, the thirty-two-year-old monk emerged from the Hut of Solitude. He made his way up a path through Asahigamori Forest and arrived at a place called Kasagamori Peak. There he climbed to the top of a hill called Senkôzan or Mount Senko; which commanded a clear view of the Pacific Ocean.

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Awa Province March of 1253

Rikkyo Kaishu-e or Risshu-e
Life and legends of Nichiren

Most of the accounts I have seen and heard place Zesho-bo Rencho returning to Awa Province in March of 1253. It is unclear if he ascended Mt. Kiyosumi on the 22nd of March or April 22. It is possible that he first visited his parents at their home in Kominato. It looks like there is no definitive time line. Some scholars say he returned home in 1252. What we have are various legends and Gosho accounts. These have been assembled into narratives; so the sequence of events varies with the source.

Let us say, for now, that he first visited his parents at his parents at home in Kominato, arriving there on March 22 1253. That sets up a tidier, less convoluted time line. While there, he may have had various discussions with his Mother and Father, as well as close allies like Gijo-bo, Joken-bo, and Joen-bo. During these visits, he to outlined his basic teachings and plans.

Meanwhile, Rencho’s Sensei, Master Do-zen-bo, the Chief Instructor of Seicho-ji, was delighted that his star pupil had returned. He planned a welcome home banquet, to include a sumptuous vegetarian feast. To this day, the Kitchen at Seicho-ji is famous for world class vegetarian meals.

All of the important clerics and lay supporters were invited. Guests would likely include Oama, aka the Lay Nun of Ryoke, who was the hereditary estate {shoen} proprietor; the Hojo Clan’s appointed estate Steward, Tojo Kagenobu; the Temple Abbot Enchi-bo; and Master Dozen-bo’s elder brother Dogi-bo Gisho; as well as the monastics Jitsujo, Kanchi-bo, Joken-bo, and Gijo-bo. Also Joen-bo, a cleric at Renge-ji temple of Hanabusa.

Rencho would, I suspect, be expected to deliver a Sermon or Lecture, explaining what he had learned at places like Heiezan Enryaku-ji and Miidera Onjoji; which were the Head Temples of the two main branches of Tendai Shu. He also toured major centers of learning and culture at Kyoto City, Nara, Mt. Koya, and Osaka.

This would be Rencho’s chance to expose the errors of various schools and proclaim the supremacy of the Lotus Sutra. It is thought that his parents asked that he reconsider this approach. Perhaps they feared his views would antagonize the authorities, thus bringing harm upon himself and his family.

At this point, Rencho may have been at a crossroads. He could tell the audience what they wanted to hear, and settle into a comfortable life as a country minister; perhaps become the Temple Abbot someday. Or, he could tell the truth and offend some powerful people. He decided to set out for the nearby Seichoji Temple a week early, around April 22, to spend time in meditation and prayer.

Posted by rbeck at October 24, 2006 08:03 AM

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Nichiren's Vow in 1253

Rikkyo Kaishu or Risshu-e of 1253
Life and legends of Nichiren

Rencho [Nichiren] had remained in the western Kansai region from 1242 until early 1253. During that time he had studied at Heiezan Enryaku-ji and Miidera Onjoji; which were the Head Temples of the two main branches of Tendai Shu. He also toured major centers of learning and culture at Kyoto City, Nara, Mt. Koya, and Osaka.

While there, he strengthened his conviction that the Lotus Sutra; not the Pure Land Sutras, nor 'Mind to Mind Transmissions', nor the esotericism of the Dainichi Sutras, nor the Discipline of the Agamas; was the correct teaching for the Latter Days. It also appears that he had politically aligned himself with what would become known as the Mountain Gate Faction of the Tendai Shu; centered at Heiezan Enryaku-ji

In addition, he was evidently convinced that mantra chanting {shodai} was the best way of practice for the common people of his time. In that sense, he agreed with the Pure Land followers of Honen. However, he had concluded that the Daimoku of the Lotus Sutra, rather than the popular Nembutsu of the Pure Land Sutras, was the superior practice.

The question was, how and where to propagate the teaching? It appears he decided that Kamakura City, and his home Province of Awa, were the places to start. Under the Kamakura Shogunate, controlled by the Hojo Regency, Kamakura, rather than Kyoto or Nara, was the center of political power. As to method, it seems he to have settled on Shakubuku:

"A method of expounding Buddhism, the aim of which is to suppress others' illusions and to subdue their attachment to error or evil. This refers to the Buddhist method of leading people, particularly its opponents, to the correct Buddhist teaching by refuting their erroneous views and eliminating their attachment to opinions they have formed. The practice of shakubuku thus means to correct another's false views and awaken that person to the truth of Buddhism." -- From source: The Soka Gakkai Dictionary of Buddhism

In early 1253, Rencho returned home. According to one account, he stopped in Kamakura, at the Tsurugaoka Hachiman Shrine-Temple, and made a vow to propagate the Daimoku of the Lotus Sutra. Meanwhile, the political climate in Kamakura had changed:

In 1246 Hojo Tokiyori (1227-1263) (r. 1246-1256) became the fifth {5th} Kamakura Regent, replacing his brother, the late Hojo Tsunetoki (1224-1246) (r. 1242-1246). Most likely, it was around this time that Tojo Kagenobu tried, but failed, to take over Seichoji Temple from the Nun Oama, who was the widow of Hojo Tomotoki {1193-1245}.

In 1247, Hojo invited Dogen to head up what would become Kencho-ji Rinzai. Dogen said, "no thanks." The same year, Tokiyori appointed Hojo Shigetoki (1198-1261), (r. 1247–1256) as assistant to the Regent. Then, in late 1247, Rankei Doryu moved to Jufukuji Temple in Kamakura, at the invitation of the Zen monk Daiketsu Ryoshin.

1251 Jokomyoji, a Sen'nyuji-Ritsu Temple, was founded under the sponsorship of Nagatoki Hojo (1230-1264). The Founding priest was a Reverend Shina. At the time, Nagatoki was stationed in Kyoto. He returned to Kamakura in 1252.

In 1252, Prince Munetaka (1242-1274) (r. 1252-1266), age ten {10}, first son of the former Emperor Go-Saga (1220 – 1272) (r. 1242-1246) became fifth {5th} the Kamakura Shogun, replacing the deposed Kujo Yoritsugu {1239 –1256, r. 1244–1252). Munetaka was not interested in affairs of state; he devoted his time to Waka poetry.

Hojo Sanetoki 1224-1276), nephew of the third Regent, Hojo Yasutoki (1183-1242) (r. 1224-1242), became Hikitsukeshu in 1252 and Hyojoshu in 1253. See Hikitsuke While attending to government affairs, was also dedicated to arts and academic studies, under Kiyohara no Noritaka, who came to Kamakura as part of Prince Munetaka's retinue.

The Great Buddha Hall {Daibutsuden} of Kamakura was completed in 1252.

In 1253 Tokiyori Hojo established Kenchoji Rinzai Zen, with Reverend Doryu Rankei (1213-1278), a Chinese Sung Dynasty Zen master from Zhejiang Province, as the Chief Cleric.

Posted by rbeck at October 23, 2006 03:53 AM

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Origins of the Daimoku

Nichiren Lotus Sutra Mantra
Origins of Nichiren as True Buddha
Was Nichiren the First to Chant the Daimoku?

Many SGI & NST members believe that Nichiren must be the Original Buddha of Kuon Ganjo because he and only he revealed Namu Myoho Renge Kyo; the Original Cause of Awakening. On the other hand, some opponents argue thst Nichiren was not teaching authentic Buddhism; because the practice is not grounded in the Dharma.

Here is a sample of what various Nichiren Shoshu, SGI, and related sources have to say:

"Very early on the morning of 28 April 1253 he chanted Nam-myoho-renge-kyo for the first time, thereby providing the key for all future generations to unlock the treasure of enlightenment hidden in their hearts." -- The Life of Nichiren Daishonin -- SGI European Study Web Site

"Returning to Seicho-ji, he chanted Nam-myoho-renge-kyo for the first time early on the morning of April 28, 1253, changing his name to Nichiren (Sun-Lotus)." -- Nichiren Daishonin's awakening -- sgi-sa.org

"He returned to Seicho-ji in 1253. There, shortly afterward, very early on the morning of the twenty-eighth day of the fourth month, he chanted Nam-myoho- renge-kyo for the first time, thereby providing the key for all future generations to unlock the treasure of enlightenment hidden in their hearts. He also changed his name to Nichiren (Sun Lotus)." -- Life of Nichiren -- nbaa

"There he chanted Nam-myoho-renge-kyo for the first time and proclaimed the founding of his new Buddhism on the twenty-eighth day of the fourth month in 1253." -- Background Info - Letter to Shomitsu-bo -- sgi-usa

"On this day, 743 years ago, the True Buddha in the Latter Day of the Law, Nichiren Daishonin, chanted Nam-myoho-renge-kyo for the first time. ... On the 28 day of April, 1253, when Nichiren Daishonin was 32 years old, he chanted Nam-myoho-renge-kyo for the first time." Siginficance of Risshu-e (1996) -- Nichiren Shoshu

"Early on the morning of April 28, 1253, the then 32-year old priest faced the rising sun, and for the first time chanted “Nam Myoho Renge Kyo”. Later that day he changed his name to “Sun Lotus” or “Nichiren”. The Life Of Nichiren" -- BIONA

I think, from reading this, most would get the impression that this was the first time anyone, anywhere had chanted Na Mu Myo Ho Ren Ge Kyo.

Dr Stone wrote:

"on the twenty-eighth day of the fourth lunar month in the fifth year of Kencho (1253), on the morning of his first public sermon, Nichiren rose before dawn, climbed Mt. Kasagamori in Awa province and, facing eastward over the Pacific Ocean toward the rising sun, chanted "Namu-myoho-renge-kyo!" for the first time. Many people, both Nichiren Buddhists and others as well, have evidently understood this as meaning not only the "first time" Nichiren himself chanted the daimoku but the "first time" it was ever voiced by anyone."

A lot of SGI-USA members are still confused on this point. For years, I thought Nichiren himself had added Nam' to the Chinese [Sino-japanese] Title of the Lotus Sutra, Myoho Renge Kyo. However, in the the "Totaigi Sho" {The Entity of the Mystic Law}, Nichiren wrote, "But even these great teachers [Nan-yueh and T’ien-t’ai] recited Namu-myoho-renge-kyo as their private practice, and in their hearts they understood these words to be the truth." -- Totaigi Sho

I always thought he meant that metaphorically. But he gives specific examples, and these can be verified.

For example he credits Saicho (767–822), aka Dengyo Daishi, with bringing the Namu Myoho Renge Kyo Mantra to Japan, from China. He wrote, "the document concerning the vow taken by the Great Teacher Dengyo on his deathbed carries the words Namu-myoho-renge-kyo."

The Shuzenji-ketsu {Transmissions at Hsiuch'an-ssu Temple} is a record of oral transmissions received by Saicho during his journey to China. It reads, in part, "The 'threefold contemplation in a single mind as encompassed in the Dharma container' is precisely Myoho-renge-kyo.... At the time of death, one should chant Namu-myoho-renge-kyo. Through the workings of the three powers of the Wondrous Dharma [subsequently explained in considerable detail as the powers of the Dharma, the Buddha, and faith], one shall at once attain enlightened wisdom and will not receive a body bound by birth and death."

In the "Totaigi Sho" {The Entity of the Mystic Law}, Nichiren wrote, "Thus the Great Teacher Nan-yueh in his Hokke sempo [The Lotus Sutra Method of Repentance] employs the words Namu-myoho-renge-kyo. The Great Teacher T'ien-t'ai employs the words Namu-byodo-daie-ichijo-myoho-renge-kyo [single-minded devotion to the one vehicle -- the Lotus of the great impartially-perceiving wisdom], Keishu-myoho-renge-kyo [I bow my head before the Lotus Sutra], and Kimyo-myoho-renge-kyo [I dedicate my life to the Wondrous Dharma {White} Lotus Flower Sutra]."

"Hokke Sempo" is another name for the " Fa-Hua San-Mei Ch'an-I" and is actually attributed to Chih-I {T’ien-t’ai} {538-597 CE}. The 'Fa-Hua San-Mei Ch'an-I' has been translated by Peter Johnson as The Confessional Samadhi of the Lotus Sutra . Peter wrote, "This work, written by Chih-I, describes the liturgical practice of faith that he used. ... This seminal work describes the object of worship that was later revealed pictorially as the Gohonzon of Nichiren. This is also the earliest work that expresses the mantra [Namu Myoho Renge Kyo] later promulgated by Nichiren."

And Nichiren also wrote: "This mandala is in no way my invention. It is the object of devotion that depicts Shakyamuni Buddha, the World-Honored One, seated in the treasure tower of Many Treasures Buddha ..." The Real Aspect of the Gohonzon

So here we have both the Honzon and Daimoku being taught by the Chinese TianTai School, as part of a 21 day Confessional Practice, in the 6th Century of the current era, some 600-700 years before Nichiren. Still, there are those within SGI & NST who want Nichiren to have invented something entirely new. For some, this is, perhaps, a sincere form of reverence. Others, the "supercessionists", may wish to distance our form of Buddhism from the traditional; and for not a few, there is a Japanese Nationalist element in this thought.

Josei Toda (1900-1958) was a great and courageous leader of the Soka Gakkai. But he was also a strong proponent of "supercessionism." His "Lectures on the Sutra" are a source of a lot of confusion and erroneous beliefs. He stated, "There are two main streams of Buddhism in mankind’s recorded history. One is what is generally called the Buddhism of Shakyamuni and the other, Nichiren Dai­shonin’s Buddhism. The latter is known as True Bud­dhism as distinguished from the former."

But this is counter to Nichiren's expressed intent, and fuels opponents who claim our practice is not authentic Buddha Dharma. As Dr. Stone wrote: "... Nichiren himself did not claim to have originated the practice of chanting the Lotus Sutra's title, and in fact insisted that Buddhist masters of the past had chanted it before him."

At the conclusion of the Totaigi Sho, Nichiren explains why masters of the past kept this mantra secret:

"There are two reasons [they did not propagate it widely]. First of all, the proper time to do so had not yet arrived. Second, these men were not the persons entrusted with the task of doing so. It is the five characters of Myoho-renge-kyo that constitute the Great Pure Law that will be spread widely in the Latter Day of the Law. And it is the great bodhisattvas who sprang up from, the earth in numbers equal to the dust particles of a thousand worlds who were entrusted with the task of spreading it abroad. Therefore Nan-yueh, T’ien-t’ai and Dengyo, though in their hearts they understood the truth, left it to the leader and teacher of the Latter Day to spread it widely, while they themselves refrained from doing so."

This seems to confirm Nichiren's view of his role as Jogyo Bosatsu, the leader of the "Jiyu-no-bosatsu", the messenger of the Eternal Shakyamuni Buddha in the Latter Days of the Dharma. It also shows that the practice he taught is grounded in traditional Lotus School Buddhist Dharma.
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Links: Note that Pages at Nichiren Shonin Gohonzon Shu have pix of Mandala Gohonzons by Nichiren.

Peter Johnson -- T'ien T'ai

At Nichiren Shonin Gohonzon Shu: The Daimoku outside of the Nichiren Context -- Dr. Stone

At Nichiren Shonin Gohonzon Shu:Did They Chant the Daimoku of the Lotus Sutra in Ancient China? -- Dr. Stone

At Nichiren Shonin Gohonzon Shu: Chanting the August Title of the Lotus Sutra -- Dr. Stone

Mount Senko - Seichoji Temple -- Nichiren Shu

Nichiren Shonin and His Relationship with Seichoji -- Temple Nichiren Shu Beikoku Betsuin

Photos Kiyosumidera -- Okayama Temple Photo gallery

Photo Tour, Ceremonies, Nichiren Sites and Temples ... Kiyosumi-dera

Seichoji Temple --Nichiren Buddhism Modern Religious Institute

The Rikkyo conversion 750 year celebration -- Nichiren Buddhism Modern Religious Institute

Pictures Seichoji -- yuuyuusyumi

Saint Nichiren Tanjoji & Seichoji Amatsukominato (Chiba prefecture) -- sight-seeing-japan.com

Asahi forest KIYOSUMI July 10th of 2000 photograph

Kominato/Seichoji -- Footsteps

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2006-04-27 00:19:57

Transmission to a Single Person

This is a teaching of esoteric medieval Tendai that is also found in the oral transmissions of the Nichiren Hokke Shu. From what I can gather, most schools understand this in the sense of "one person at a time." The Taisekiji lineage takes it literally; the single person was Nikko and is now the Chief Abbot of Taisekiji.

In the early SGI I heard a similar idea of "A change on the destiny of a single person ..." I took that "single person" to mean us, you and I, standing alone. It was only years later that I finally got it.

IIRC, it was around 1990 that President Ikeda said we needed a lot of President Ikedas to achieve Kosen Rufu. Many of us took this to mean that each of should stand up, take the initiative, and be the change we wanted to see. I think many of us did that. But I think we must have missed the point.

Going back to the early days, that Single Person was and still is Daisaku Ikeda and only Daisaku Ikeda. Many President Ikedas refers to Daisaku Ikeda multiplying himself through others. We are supposed to know his heart, and promote him and his views, not ourselves and our own shallow views.

We also hear the idea of the disciple exceeding the master. That also means Daisaku Ikeda exceeding Josei Toda. No one can ever surpass President Ikeda, he is the final master for all of eternity.

Don't you agree!

Shout "Hai" in unison!

AAO!

Washoi!

Who is the True Buddha? Does it Matter?

The SGI just ran their annual April attack on Nichiren Shu and Nichiren's disciples in "Living Buddhism." In the process, they tell bald faced lies about Nichiren and his Six Senior Disciples, including Nikko Shonin. Yes, they praise Nikko, but by misrepresenting him, they also discredit him. Here is a segment, courtesy of Byrd:

"The doctrine of the Fuji School is understood through the concept of the three treasures. Nichiren Daishonin is regarded as the Treasure of the Buddha, The Gohonzon as the Treasure of the Law, and Nikko as the Treasure of the Buddhist community."

"In contrast, the five senior priests did not view Nichiren Daishonin as the original Buddha of the Latter Day of the Law. Contrary to Nichiren's own teachings, they declared themselves to be priests of the Tendai School and eventually propounded their own teachings that are not consistent with those of Nichiren Daishonin. Nikko refuted those erroneous doctrines in writings such as "The Guidelines for Believers of the Fuji School (Gosho Zenshu pp1601-09) and "On Refuting the Five Priests" (GZ, 1610-17)"

We don't have a translation of the two documents cited. The first is apparently authentic, and if I understand correctly, says nothing of the sort. The second is considered a foregery, and is probably the source of the slanderous comments.
Nikko Shonin had some issues with his colleagues, but he never taught the kind of nonsense SGI and Taisekiji attribute to him. Here is an actual quotation from Nikko:

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

As we have gone over here ad nauseam, the Nichiren as the True deviation Buddha is nothing but a minority view created by some loopy nationalistic medieval Hokke Shinto monks in Nikko's lineage. Taisekiji dogma is basically crypto-shintoism; posing as Buddhism. Even the evergreens on the altar are of Shinto origin; real Buddhists offer flowers.

There is nothing wrong with Hokke Shinto; it is found in all forms of Nichiren Buddhism that I have encountered. In the benign form, the kami of Japan are accepted as minor local forms of Buddhist Divinities. Just as I accept Jesus and Mary as emanations of Samantabhadra and Avalokitesvara.

However, in the malignant nationalistic form of Hokke Shinto, the Kami are seen as the original or true divinities; while the Vedic forms are seen as provisional. Nichiren is identified with the Japanese Sun Goddess; who is seen as the original identity of Shakyamuni. The rationale for this hokum is derived from puns, meanings of Chinese characters used to transliterate Sanskrit names or terms, and similar nonsensical psycho-babble.

The acorn {SGI} has not fallen far from the Taisekiji Oak Tree. These next quotations are from Nichiren SDhoshu web-sites:

"The Dai-Gohonzon that Nichiren Daishonin inscribed in the form of a mandala is the enlightened life of the True Buddha Himself, possessing the Three Virtues of Sovereign, Teacher and Parent." -- Myosetsuji Temple

“The Gohonzon of Honmon” is the life of the True Buddha, Nichiren Daishonin, inscribed by his own hand. We can fuse with the Gohonzon and attain the life of the Buddha by the practice called “Gongyo and Shodai” to the Gohonzon, the very entity of the True Buddha. Nichiren Daishonin indicates that the Gohonzon of Honmon itself is the ultimate reality of Buddhism." -- The Nichiren Shoshu Temple in Washington D.C.

So what did Nichiren have to say? Here is a sampling from 1270 to 1279:

"Shakyamuni, the World-Honored One, is our august sovereign. It is he who is to be regarded as the supreme object of veneration."

"Shakyamuni, the World-Honored One, who is our father and mother and is endowed with the three virtues of sovereign, teacher, and parent."

"Shakyamuni is the original teacher for all people, as well as their sovereign and their parent."

"Strangely enough, they do not follow Shakyamuni, who is their sovereign, teacher, and parent. "

Soooooooo, does it really matter which Buddha we place in the center? Perhaps it does not. Maybe Nichiren should have chilled a bit on that issue. But let us at least be honest about what Nichiren taught!

Oh, and I do think it is important. My take is that following the Dharma is primary, but not enough. We also need the personal example of perfected humanity that the historical Buddha displayed. There is, of course, more to it than that; but the Lotus Sutra does not replace the historical Shakyamuni with some mythical being. It declares that Shakyamuni's true enlightenment is Eternal, it was not acquired for the first time under the Bo tree. The Buddha of Juryo states that his teaching of three vehicles and parinirvana were expedients. Clearly, that means during his life as Gotama. Moreover, Nichiren wrote:

"The purpose of the appearance in this world of Shakyamuni Buddha, the lord of teachings, lies in his behavior as a human being”

Nichiren Statues and Board Mandalas by Nippo

Statues, Drawings, & Paintings of Nichiren

Izumi-ko Nippo (1259-1341) was a leading 'junior' disciple of Nichiren who was well known for carving statues of the founder. It is also thought that he engraved board mandalas. Unfortunately, there is not much biographical material available on Nippo. What we do have is shrouded in legend and sources conflict.

The oldest story has Nippo carving three statues from a single camphor wood log while Nichiren was still alive. The first of these is said to have been completed on October 12 1279. All three are said to still exist. However, nobody can agree where they are kept. All of the sources conflict on this.

Among the temples mentioned are: Kyoto Yuseiji, Kyoto Myomanji, Kamakura Myohonji, Kamakura Ryukoji, Taisekji, and Kitayama Myohonji. Also, possibly Hokkeji in Matsumae, Kuon Jyozai in (Taihei Kyodan) Honmonji, and Koizumi Kuonji.

Minobusan Kounji and Ikagami Honmonji are also mentioned; but that is
erroneous. There was likely a statue at Minobusan Kounji, Nikko mentions it in a 1288 letter. However, it is thought that Nikko took it with him when he left in 1288. Taisekiji and, possibly, Kuon Jyozai in, Kitayama Honmonji, and Koizumi Kuonji claim to have the Nichiren Statue that was originally at Minobu until 1288.

Taisekiji also claims to have a Board Mandala carved by Nippo in 1279. It is also thought that Nippo carved a Board Mandala circa 1315, for the 33rd anniversary of Nichiren's Passing, and it is kept at Katsuyama Myohonji in Yamanashi Prefecture.

It is possible that Izumi-ko carved statues that are kept at all these temples. It is known that he carved posthumous statues of Nichiren; including the one kept at Ikegami Honmonji.

Nichiren had declined to name either a chief overall successor, or even a Chief Abbot for Kuonji Temple at Mt. Minobu. Instead, he named Six Senior Disciples, and asked that they take turns attending to Monobusan Kuonji. In January of 1282, four of the six enacted "Hakasho Mamorubeki Bancho no Koto" {The Shift for Protecting His Mausoleum}.

Each of the Six Elders took one month. Other elders and some junior disciples, twelve in all, were paired up to cover the other six. Izumi-ko Nippo and Jibu-ko Kenshu Nichi'i were assigned to the 8th month. Izumi-ko Nippo and Jibu-ko Kenshu Nichi'i were closely connected with Echigo-ko Nichiben as well as the 6th Senior Disciple Renge-Ajari Nichiji}.

By 1284, the rotation system had failed. There had been a falling out between the landlord Hakiri {Hakii} Rokuro Sanenaga and the two senior most disciples, Nissho Shonin and Nichiro Shonin. In 1285, Nikko Shonin was installed as the Chief Abbot; with Niko Shonin later added as the Chief of Instruction. Nikko and Niko were the 3rd and 4th ranked of the 6 elders.

However, in 1288, a conflict arose between Nikko and Hakiri {Hakii} Rokuro Sanenaga. In October 1288, the disciples began gathering at Minobu for the 7th anniversary of Nichiren's passing. At that time, Niko Shonin was installed as the first official Chief Abbot of Minobusan Kuonji. Nikko then left for Fuji, with the intention of working with Nichimoku to petition the Emperor for the creation of a Honmon no Kaidan.

At that time Nissho, Nichiji, Nichiben and others also commisioned Izumi-ko Nippo to carve a statue of Nichiren to be installed at Ikegami Honmonji. It was completed in 1289 and is now the only statue of Nichiren kept at Ikegami Honmonji.

Nippo Shonin is also credited with founding several temples, including: Oka-no-Miya Kochoji, Kyusoku Ryushoji, and Jakkozan Ryukoji.

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Gohonzon Study 1; Lost 1254 Mandala?

This is a wood block print of what might or might not be be an original Nichiren Mandala Gohonzon. The date of the print is the 19th Century {the 1800's}. The date of the original appears to be given as March 20 1254.

This 1954 date is, of course, some 17 years earlier than the date of Nichiren's commonly accepted first Mandala Gohonzon. There is no way to either definitively authenticate a mandala like this; unless an original exists; or there is a mention of it in authenticated records. Moreover, there may be dozens or even hundreds of authentic mandalas that have not been examined by experts, let alone published in the Gohonzon Shu.

The one looks like a simplified or abbreviated Mandala Gohonzon signed by Nichiren. Part of the Kanji is similar to that found on the Ichinen Sanzen mandala {008}, thought to be from 1272. However, the Daimoku looks like later examples, from 1278 or so. So this might be a composite; it could have been assembled from various samples of Nichiren's writing. My thinking is that it might commemorate an event of March 20 1254.

As for the kanji itself:

The Daimoku is in the center, flanked by the two Buddhas; Shakamuni Butsu and Taho Nyorai. Nichiren's signature with superimposed kao seal is below the Daimoku. Below Shaka is a name Kishimojin {Hariti}. It might read Kishimo-jurasetsu-nyo. Below Taho, might be a name of Tensho Daijin {Amaterasu Omikami}. Note that Namu Shakyamuni Buddha is on our left, or the mandalas right; while Namu Taho Nyorai {Tathagata} is on the opposite side.

Next, in the upper area, there is some diagonal writing on each side., flanking the Daimoku and two Buddhas This type of thing is seen on a few authenticated mandalas. Normally, these are brief notes or sutra quotations intended as encouragement for the recipient. There are also banners on top. While not common. these are seen on some on some authenticated mandalas. The banner and side inscriptions might tell us why this mandala was made.

These are being analyzed.

On the lower right {facing}, we see what might be a passage. I'm told that if you follow the stroke from Myo in the daimoku down toward the bottom right facing, or the mandala's left, there is Komokuten, the Guardian of the West (one of the Four Guardian Kings) just above; and above that, Bimyo. On Nichiren's standard Great Mandala, Dai Komoku tenno is always on the lower right facing, or the mandala's lower left. On the far botton right is the date -- Kencho 6 {1254} third month twentieth day (hatsuka).

Finally, there is some writing on the lower left side {facing}. Here, we would usually see some kind of transmittal or dedication. This might give the date, location, and recipient. It might also tell us the reason the mandala was written.
So this might also tell us what this mandala is about. This one appears to have
a phrase extolling the blessings of those who propagate the Lotus Sutra.

Note that Dai Zocho Tenno, Heavenly King of the South, is also usually in the lower left {facing} corner, Since Komokuten is on the other side, zochoten might be among the characters on the lower left.

These lower right and lower left inscriptions did not become standardized until 1275 or 1276. So, if my guesses are right, this would be another clue that the 1254 date is, at best, the date of an event being commemorated, rather than the date it was written.

I can not find any reference to an event on March 20, 1254. In 1254, Nichiren was residing in a hut at the Matsubayatsu Valley of the developing Nagoe Hills area of Kamakura. In that year, Nichiro Shonin, the 10 year old nephew of Nissho, became Nichiren's disciple. Nissho Shonin, who was Nichiro's uncle, had joined the Hokke Shu a year earlier.

I am told this mandala might relate to "Letter to Renjo", which is in WND II, p. 172.

I would not waste a lot of time trying to decipher this one in detail, but a general idea of what the notes, the phrase, and the transmittal say would be interesting. If anyone has some skills reading Nichiren's kanji, or knows anything else about this mandala, such as a name, please chime in.

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Five Skandhas

Mind & Consciousnesses
Ki to Revitalization

I could never wrap my brain around the '4' skandhas, largely because of the way were explained to me in the past seemed counter intuitive. On the other hand, Consciousness theory, realating to the 5th skandha, has always made more sense to me, in that the mind works on different levels simultaneously.

Skandha means something like heap, pile, component, aggregate, or cluster. The five of these make up our self, or, rather, the not self. The Four Foundations of Mindfulness; an important part of vipassana {insight}, kanjin, or spiritual introspection; consists of the consciousness expanding its awareness of the other four, which are its spheres of activity.

Rupa Skandha = Form, body, matter. Our physical structure and 6 sensory organs; the eyes, ears, nose, mouth, skin, and brain.

Vedana Skandha = Sensation. This means input received by the 5 senses and the mind; sights, sounds, scents, flavors, textures, and mental information.

Samnja Skandha = Perception, conception, or cognition. Of these, conception might be the best translation.

Samskara Skanha = Mental formations, will, volition, or motive. I think motive captures the intended idea the best.

Vijnana Skandha = Consciousness or Cognizance. Neither word works real well here, as many aspects of vijnana are unconscious {automatic}, or subconscious.

Samskara still confuses me, it is so often given as volition or will. It seems to me 'habits' might be a better word. Volition implies conscious will. Maybe my early training in Behaviorism affects my take on the idea of 'will power.' At this point, I connect vedana, samnja, and samskara each to a level of consciousness:

vedana: the 5 senses and autonomous, reflexive, unconscious brain & nervous functions --sort of the mind's autopilot. Mind {mano} here is the 6th of 8 or 9 "Consciousnesses." It includes the brain stem, sympathetic, and parasympathetic nervous systems.

samnja: the conscious, cognitive and emotive cerebral brain functions; the functioning of the 7th {manas} Consciousness. This seems to be reflective rather than reflexive. It thinks it is in control, but generally fools itself. It might be compared to the monitor, keyboard, and mouse of a computer.

samskara: the functioning of the alaya consciousness; which largely consists of subconscious, conditioned habits or patterns, influenced to some extent by will power, but less than most people give themselves credit for. It is like the hard drive or memory storage of a computer, with lots of outdated programs that junk it up. I notice that when I start a new endeavor, I start dreaming a lot, like samskara are being reorganized; similar to cleaning up, defragging, debugging, and updating a computer hard drive.

This is still speculation for now, but it is starting to make some sense.

five components
[五陰・五蘊] (Skt pancha-skandha; Jpn go-on or go-un )

Also, five components of life, five aggregates, or five skandhas. The five components are form, perception, conception, volition, and consciousness. Buddhism holds that these constituent elements unite temporarily to form an individual living being. Together they also constitute one of the three realms of existence, the other two being the realm of living beings and the realm of the environment. (1) Form means the physical aspect of life and includes the five sense organs—eyes, ears, nose, tongue, and body—with which one perceives the external world. (2) Perception is the function of receiving external information through the six sense organs (the five sense organs plus the "mind," which inte-grates the impressions of the five senses). (3) Conception is the function of creating mental images and concepts out of what has been perceived. (4) Volition is the will that acts on the conception and motivates action. (5) Consciousness is the cognitive function of discernment that integrates the components of perception, conception, and volition. Form represents the physical aspect of life, while perception, conception, volition, and consciousness represent the spiritual aspect. Because the physical and spiritual aspects of life are inseparable, there can be no form without consciousness, and no consciousness without form. All life carries on its activities through the interaction of these five components. Their work-ngs are colored by the karma one formed in previous lifetimes and at the same time create new karma.

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Five Skandhas and the imagery of Isson Shiji

Mind & Consciousnesses
Ki to Revitalization
Wisdom-Insight Cultivation

I just had an excellent experience meditating on the "Isson Shiji" image like in this faded painting. Via visual imagery I suddenly seemed to grasp the inter-related-ness of:

1. The 5 Skandhas; that is; consciousness and the four spheres.

Manas and the five four marks of existence.

Dhyana & the four foundations of mindfulness.

2. The 'Provisional' Buddha and four traditional attendants -- the four Mahasattva Bodhissatvas. -- Fugen, Jizo, Monju, & Kannon as Acquired Awakening plus Virtue, Forbearance, Wisdom, & Compassion earned by merit. Also, That Yakuo {Healing} and Maitreya {Selfless Loving Kindness] might fill in for Jizo & Kannon on Nichiren's Ten Worlds Great Mandala.

3. The Original Buddha and four attendants -- the four Bodhisattvas from the Underground as Amala plus Purity, Joy, Eternity, & Selflessness; attributes inherent in the depths of life.

To start, when our consciousness is polluted, then the four spheres; the body, sensation, cognition, and volition or motives; become impure, greedy actions; unsatisfactory sensations; confusion over impermanence; and the false, self centered, or prideful ego. Traditional concentration and insight practice is a means of observing and reforming the 4 spheres; that is the Four Foundations of Mindfulness. Thus the Provisional Shakyamuni who first awoke in the world represents Acquired Awakening. The Four traditional Bodhisattvas represent the acquired merits of Virtue; Samatabhadra {Fugen} represents purifying the six sensory faculties, Ksitegarbha {Jizo}; patience in dealing with painful sensation; Manjushiro or Monju; wisdom in discerning mutual interdependence and empty nature of existence; and Avalokitesvara {Kanzeon}; selfless compassion overcoming the Ego.

Meanwhile, The Eternal Shakyamuni who awoke in the remote past represents the Amala Consciousness or Innate Awakening. Her attendants; the Four Leaders of the Bodhisattvas from the Underground, represent meritorious qualities inherent in the depths of our lives. Jyogyo, or Pure Conduct, represents innate or unconditioned purity of the body & senses; Arnryugyo, or Steadfast Conduct, represents an enduring bliss that comes from within, Muhengyo, or unlimited conduct, represents the infinity and timelessness of the present moment, and Jogyo, or Superior Conduct, represents the selflessness that is the true self.

Tao-hsien says in the Hokke Mongu Fusho Ki that the four bodhisattvas represent the four virtues of the Buddha's life: true self, eternity, purity and joy. Among these, Jogyo represents the virtue of true self. Muhengyo literally means no boundary and represents eternity, one of the four virtues of the Buddha's life. Bodhisattva Anryugyo represents happiness, the unshakable state of life filled with joy. Bodhisattva Jyogyo represents purity; the pure state of life.If you follow that, I was seeing the imagery of One Buddha and Four Attendants as representing the Five Skandhas. I was viewing the Central Buddha as Consciousness; while connecting the 4 Attendants with Physical Form, Sensation, Perception, and Volition. In this way, I was equating Kanjin {vipassana-citta}, or spiritual introspection as taught by Nichiren, with the traditional practices of the 4 foundations of Mindfulness {satipatthana} and Insight Meditation {vipassana}.

Posted in Robin Beck on April 2, 2007 06:35 PM

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