September 30, 2007
Daimoku on the Omandala
Posted by rbeck at September 22, 2007 07:21 PM
Nichiren's Name, Kao, and Titles
Posted by rbeck at September 21, 2007 05:52 PM
Gohonzon Study; Nikko Monryu; Nichiren Zaigohan
Nam' Myoho Renge Kyo Nichiren down the middle?
At one of the first Buddhist meetings I attended, more than 35 years ago, the guests were told that the Gohonzon always has "Nam' Myho Renge Kyo Nichiren" written down the middle. I have heard that many times since, and it is a common assumption of those raised in the Soka Gakkai and Nichiren Shoshu. As time passed, I learned that this indicates the Principle of Oneness of Person and Law; or Ninpo-Ikka {人法一箇}.
SGI honestly discloses that this is "A principle established by Nichikan (1665-1726), the twenty-sixth 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. The Law is inseparable from the Person and vice versa."
Nichiren Shoshu's view is as follows:
"The enlightenment of the True Buddha from the very beginning of the remotest past is simultaneously Myoho, the Treasure of the Law, and the True Myoho is simultaneously the self-awakened enlightenment of the True Buddha, the Daishonin. Thus, the Treasure of the Buddha and the Treasure of the Law are inherently two aspects of one entity. Without the Dai-Gohonzon, there is no Mystic Law at all, and without the Daishonin, there is no Mystic Law at all. The Dai-Gohonzon of the Oneness of the Person and the Law has been protected and transmitted correctly by the Treasure of the Priest. This makes it possible for those who uphold faith in the Dai-Gohonzon to eternally reveal merit." -- from The Doctrines and Practice of Nichiren Shoshu
Nichiren Shoshu and Soka Gakkai both view Nichiren as the True Buddha whose advent eclipses or supersedes the Buddha Shakyamuni. As such, Nichiren is considered the Nin-Honzon or Buddha-Honzon, as well the Jewel or Treasure of Buddha in whom one takes refuge. Of course, this directly contradicts what Nichiren explicitly stated over and over.
In other words. Nichiren may have repeatedly and unequivocally stated that Shakyamuni of the Juryo Chapter is the Buddha we should venerate. However, we are told that he was, of course, just being humble and showing respect; he did not really mean what he wrote. We should ignore what Nichiren wrote, and instead rely on the oral teachings handed down exclusively at Taisekiji. Moreover, anyone who disagrees with that {Nichiren Shoshu spin} is impugning Nichiren. Besides, Nichiren himself wrote -- 'Nam' Myoho Renge Kyo Nichiren' down the middle of the Gohonzon -- or did he?
There are various rationales for Ninpo Ikka, including vague passages from Nichiren's Goibun or Gosho, as well as kuden { 口伝} (oral) texts. The best known is, 'I, Nichiren, have inscribed my life.' The position of Nichiren's name in a diagonal line, centered directly below the Daimoku, om Gohonzon distributed by SGI, is another. However, while looking through the Gohonzon Shu, I began to notice that there was no consistency as to the location of Nichiren's name. On all the original Nichiren Mandala's, we see his printed name in Kanji, and his personal kao seal, somewhere at the bottom. For help in determining what I am talking about, please look at this chart. 
On most of the earlier mandalas, we see Nichiren's name and his kao separated, on opposite sides. Later on, he writes his kao directly over his name. On a few of these, notably Mandala 101 Nissho's Daimandara of 1280, it could possibly be read 'Namu Myoho Renge Kyo Nichiren.' However, on most of them, there is either a significance space between the Daimoku and his name, or it shaded to the right side {our left facing} or both. An objective observer would have to admit it looks like Nichiren was simply signing and endorsing his work. Any alignment of his name with the Daimoku, on a few Mandalas, appears to be unintentional.
However, when we start looking at transcriptions of Nichiren's Mandala by clerics of the Nikko Monryu, one might get a different impression. The protocol for the design of Taisekiji mandalas calls for inclusion of the Blessing and Retribution inscriptions. There is also a specific way of signing the mandala. Both of these date back to Nikko Shonin. The same protocol was observed by Nikko's immediate successors at Nishiyama, Kitayama/Omosu, and Taisekiji.
Nikko's method of signing them was as follows:
He wrote Nichiren's name in Kanji below the Daimoku like this: {日蓮}. Then below that, or off to the left side facing; "Zaigohan" {在御判}} {by authority of). Then the wrote his name & seal. So the signature would read, 'Nikko, by authority of Nichiren.' This tells me Nikko viewed himself as endorsing or signing the mandala in Nichiren's stead, or on Nichiren's behalf.
I do not think he wrote 'Namumyohorengekyonichiren.' Also, if I look at the earliest transcriptions of mandalas by Nikko's immediate successors, there is a space between the Daimoku and Nichiren's name in Kanji. I would not see this as indicating 'Nam' Myo ho Renge Kyo Nichiren' down the middle.
Taisekiji still follows that protocol; except there is no space at all between the Daimoku and Nichiren's name. Also, Nichiren's name is large, so it looks like it is indeed intended to read "Namu Myoho Renge Kyo Nichiren" down the middle. They even have some supporting documents that magically appeared in the Sixteenth {16th} Century. These were allegedly authored by Nichiren, and are said to provide specific instructions about how to transcribe the mandala. They also transfer exclusive authority over the transcription and bestowal of them to Nikko. There evidently are, or were, several redundant documents with differing names.
Nikko then allegedly secretly transferred this exclusive monopoly to Nichimoku, in 1333, just before Nikko's death. Since that time, the Gohonzon produced and issued at other temples, without permission of the Chief Abbot of Taisekiji, are considered by Taisekiji to be counterfeit honzons. The sin of worshiping a counterfeit honzon allegedly causes one to fall into hellish realms for a long time.
Neither Nikko nor any of his successors ever mentioned any of this. Some think that the Taisekiji transmissions documents are self serving forgeries. None of these doctrines about secret transmissions from Nichiren to Nikko, and from Nikko to Nichimoku, show up at Taisekiji, in writing, until the late 1500's. The same is true of the concepts of Nichiren as True Buddha and the Dai-Gohonzon. The idea that the Daigohonzon is the current wooden mandala at Taisekiji first appears in the 1600's.
"Nisshu’s reference to the Dai-Gohonzon was the first reference to the Dai-Gohonzon among all the existent and publicized historical data. .. Nichiu,
the 9th high priest, is said to have verbally transferred, as is written in 'The Accounts of Teacher Nichiu (Yushi Dansho Monsho),' 'seven articles and
fourteen important points of the object of devotion.' Nisshun, the 22nd high priest, wrote, 'The teachings, whichwere verbally transmitted with regards
to the object of devotion through the lineage of Nichiren Daishonin- Nikko- Nichimoku Shonin, have been kept at this temple.'"
“Exegesis on ‘Taking the Essence of the Lotus Sutra’ reads, ‘The Seven Orally Transmitted Teachings of the Object of Devotion,’ ‘The Threefold Orally Transmitted Teaching,’ and ‘Important Points for Transcribing the Gohonzon’ —these are the transfer documents transmitted orally only through the lineage of the successive high priests. How could we expose them?”(CE, p. 599).
"the 30th high priest Nitchu’s record of Nichikan’s lecture on 'The Object of Devotion for Observing One’s Mind,' reads, 'Seven Articles for Transcribing the Gohonzon (Honzon Shichika no kuden),' 'Important Points for Transcribing the Gohonzon” (Honzon Hippo),' and so forth, are the writings that we should not refer to openly. These are the documents that only the successive high priests should know. ... This indicates that in those days no one except the high priest ... had access to these documents ..."
"As to the various doctrines regarding how to transcribe the mandala Gohonzon, only the school’s successive high priests were able to have access to them. Today, however, they are known to many others through such published documents as 'The Transmission of Seven Teachings on the Gohonzon (Gohonzon Shichika Sojo)' and 'The Transmission of Three Points on the Gohonzon (Honzon Sando Soden).'"--
- Nisshu 14th CP served 1573-1596
- Nisshun 22nd CP served 1680-1682
- Nichikan 26th CP served 1718-1720/1723-1726
- Nitchu 30th CP served 1736-1740
- Nichio 56th CP served 1889-1908
So the excuse offered by Taisekiji, for the lack of documentation, is that all of these transmissions were secrets not intended for public disclosure?
Sorting out exactly which secret transmission documents were revealed by which Taisekiji High Priest, and when, and to who, is a task for another day, perhaps another person. For now, I can say the roots of the teachings can be found in some of Nikko's actions, such as the manner in which he copied the Mandala Gohonzon.
This starts with Nikko writing the Blessing & Curse Inscriptions, inconspicuously, as side notes, on his transcriptions. He also wrote 'Nichiren Zaigohan' under the Daimoku, leaving a space. He also wrote 'copy this' -- indicating he preferred they make wood block prints with his, and leave the Nichiren originals alone. I have heard stories that that Nichiren's direct disciples began 'mass' reproducing Nichiren's original Mandala Gohonzons sometime after Nichiren's passing in 1282. Most likely, the method was using wood block prints to duplicate them.
Nikko evidently objected to this practice: In fact, on five Nichiren originals, Nikko wrote, {懸本門寺可為万年重宝也}-- "Hanging it up in the Honmonji that is regarded as the precious treasure of ten thousand years." This further indicates he preferred the Nichiren originals not be tampered with, duplicated, or copied via wood block prints; he wanted them to copy his own.
There is a lot of speculation about context. I suspect the reference was to making both wood blocks for printing and board mandalas. The method did not destroy the original as some think but evidently did leave trace marks. At any rate, Nikko inscribed mandalas himself, and wrote "copy this" on them, These were subsequently used to make wood blocks for reproducing them.
Later Clerics in his lineage took 'copy this' to mean a protocol for transcriptions, and literally copied his style. They gradually moved the Blessing & Curse Insciptions up to the top, and in, so they became a fourth top row column on each side. They also wrote Nichiren's name larger, and eliminated the space under the Daimoku. By the time of Nichikan, this had become codified as Nam' Myoho Renge Kyo Nichiren; as various Clerics had written back dated transmission documents as 'back fill.' It was Nichikan who then invented the concept of Ninpo Ikka; at least as it applies to Nichiren as True Buddha. That is my take as of now.
BTW. further down is a picture of an Omandala inscribed by Nichiro {日朗} Shonin {上人} ((1245–1320)). This is the only one I have seen by any of the other {6} six elders other than Nikko. Nichiren wrote his own name and seal at the bottom. Nichiren's name is not on there at all.
From September 20, 2007 Gohonzonshu Notes & Details: Mandala 016
Comments:
Robin wrote: The other thing that comes up is the location of Nichiren's name 
and koa seal. This is a big deal to Taisekiji influenced schools. They read the center as Namu Myo Ho Ren Ge Kyo Nichi Ren. If we look at the Daihonzon of 1274, the kao seal is on the right, or our left if we looking at it. Nichiren's name is on the other side. Of all the Daimandaras, his name & seal are together, directly below the Daimoku, with no space, on #101. Would this make #101 special? I think the position of his name and kao mean nothing. Posted by: robek at September 17, 2007 03:08 PM
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Suneye wrote: I think it is a Fuji school thing to regard Nichiren as the person embodying the law of Namu Myoho-renge-kyo. Posted by: suneye at September 20, 2007 09:58 AM
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Suneye wrote: If you refer to those pictures (3 of them) that I posted moments ago, Nikko and Nichimoku wrote Nichiren's name directly below Namu Myoho-renge-kyo. Nichimoku wrote "Sage Nichiren." Posted by: suneye at September 20, 2007 10:05 AM
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Suneye wrote: I do not think there was a deliberate attempt by Nichiren to align his name below the Daimoku. The purpose of the name is to sign the dedications. The Kao is the seal of the one who inscribed that mandara. I think the "Nichiren after the Daimoku" thing is a reverent (or worshipful?) attitude towards Nichiren that is simply unique to the Fuji school. Posted by: suneye at September 20, 2007 11:07 AM
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Robin wrote: Thanks suneye. Excellent contributions as usual. I have some picture of mandaras by Nichidai & Chimneys from Kitayama. One by Nichidai from Nishiyama. Also, one by Nikko from Seson-ji. I will get try to get those hot linked so readers can view them. Posted by: robek at September 20, 2007 05:24 PM
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Suneye wrote: Mandara by Nissen (Meiji era), founder of Honmon Butsuryu. Non-Fuji school. The name "Nichiren" does not appear under the Daimoku:
http://i226.photobucket.com/albums/dd225/tongsumpah/Honmon-butsuryufounderNissenMeijier.jpg
Mandara by Nichiro (Ryuhonji). Non-Fuji school. Nichiro wrote his own name and seal in the same vertical line as the Daimoku, but may not be deliberate. No "Nichiren" below the Daimoku:
http://i226.photobucket.com/albums/dd225/tongsumpah/2711cmNichiroRyuhonji.jpg
Nikkan Taisekiji 26th. Fuji school. "Nichiren" below the Daimoku. Nichio Taisekiji 56th. Fuji school. "Nichiren" below the Daimoku. The available information at this point in time show the Fuji school preference for "Namu Myoho-renge-kyo Nichiren." The mandaras of two Fuji school founders, Nikko and Nichimoku, show "Nichiren" below the Daimoku, while Nichiro (a non-Fuji contemporary) does not.
I don't think it was Nichiren's intention to write "Namu Myoho-renge-kyo Nichiren." But it is probable the Fuji school founders Nikko and Nichimoku consciously wrote that way to express the oneness of the Law and person. 
I may be wrong. But until we have further information, it seems to be that way.
Posted by: suneye at September 21, 2007 09:34 AM
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Robin wrote: On one by Nichidai from Kitayama, the second CP there, it looks like Nichiren flanked by two others, below the Daimoku? There is a gap or space, so i do not think it would be read Namu Myogo Renge Kyo Nichiren. bPosted by: robin at September 21, 2007 01:52 PM
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Suneye wrote: Left facing is Hachiman Dai-Bosatsu. On the right is Tensho Daijin. Yes, there is a gap. But the Fuji school bothers to have Nichiren's name written (in larger characters) in the same vertical line below the Daimoku. I wonder what could be the reason. Posted by: suneye at September 21, 2007 07:49 PM
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Robin wrote: I always pictured Nichiren seated back from the Daimoku, looking up to it, not directly below. So he would have his back to us.Posted by: robin at September 21, 2007 10:25 PM
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Suneye wrote: That's an interesting way to look at it. I have not thought of that. I always pictured those names as emanating from the Daimoku, and represent beneficial functions of the Daimoku, rather than passive attendee of the ceremony.
There is one thing I notice. Many temples have Nichiren statues placed before the Daimandara. Is that similar to "Namu Myoho-renge-kyo Nichiren"? If a temple does not have any Nichiren statues, can they write "Namu Myoho-renge-kyo Nichiren" on their Daimandara? They write the name "Nichiren" rather than having a physical statue? Could it be possible that many non-Fuji school own statues of Nichiren, so they do not have to write "Nichiren" on their mandaras? And they always place their Nichiren statues facing us; Nichiren's back towards the Daimandara. Just a thought. Posted by: suneye at September 21, 2007 11:52 PM
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Robin wrote: I did not mean passive, I picture all the beings sitting, kneeling, or standing in gassho, worshiping the Eternal Buddha, represented by the central Daimoku. Maybe a certain Nichiren Shu Minister would comment? I would think statues should really be facing the mandala; but then we could not tell who they are. I have seen picture mandalas with most of the beings looking sideways.
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September 29, 2007
On the Kishimojin Statues
Kishimojin is the Japanese form of the Indic divinity Hariti. Originally, Hariti is a Raksha {cannibal damons; ogres, ugly dwarves}, beings similar to the Trolls in Tolkien's tales. They are related to the more benign beings known as Dwarves, except the Trolls eat people. Hariti is/was the mother of 500 children; though some accounts give this as 100, 1000, etc. Her mate was Pancika, the Chief General in the Army of Kubera, king of the Raksha.
Kishimo appears in the Dharani Chapter of the Lotus Sutra, along with ten {10} of her daughters. Oddly enough, these daughters are a different species, they are Rakshashi, or, in Japan, Rasetsu-nyo. 'Ju' means ten, and 'nyo' means they are female – hence, they are dubbed the Ju-rasetsu-nyo. Their names are Lamba, Vilamba, Crooked Teeth, Flowery Teeth, Black Teeth, Many Tresses, Insatiable, Necklace Holder, Kunti, and Spirit Snatcher. The Rakshasa are shape shifters who remind me of vampires.
From the Lotus Sutra, Dharani Chapter, Kishimojin and her Ten Rasetsunyo daughters utter, "If there are those who fail to heed our spells and trouble and disrupt the preachers of the Law, their heads will split into seven pieces like the branches of the arjaka."
[if one touches the Arjaka or Basil shrub, the flower spike or blossom falls off with its branch and breaks apart. The Coleus has a similar flower spike, as do Sage, Peppermint, and other members of the mint family. ]
Kishimojin's name is on a number of Nichiren mandalas, as is Jurasetsunyo. Both the Raksha and the Rakshasha originally dwell in the realm of rapacious spirits or hungry ghosts; known as Preta {sanskrit} or Gaki {sino-japanese}. So, in one sense they represent the World of Hunger. However, in Buddhist mythology, they are also elevated to the status of protective gods & goddesses' or angel like beings call hiten {飛天} and hitenyo {飛天女}. Nichiren credited their protection with saving him from both the Matsubagayatsu & Komatsubara persecutions.
The story behind this elevation from a depraved demon to angel is as follows: Hariti was evidently kidnapping human children, to feed her own children. This 
caused great suffering among the humans, who appealed to the Buddha for help. The Buddha taught Hariti a lesson by hiding one her children. Hariti, in her grief, then feels remorse for her actions, repents, and vows to use her might to protect children of all species. The Buddha then returns her child. Over time, the iconography of Hariti assumed the maternal Koyasu form; similar to the Koyasu or child giving form of Kanzeon; of whom Kishimojin is sometimes seen as an emanation.
Note that there are two forms of Kishimojin. One is the fierce or wrathful Yasha Troll form of Hariti, the demon mother who dwells in the realm of rapacious spirits clled Preta or Gaki. The other is the benevolent Koyasu form, shown as a kind of angel, or heavenly maiden, known as hitenyo. Both are traditionally venerated by Nichiren Buddhists. According to a legend, Nichiren is said to have carved a statue of Kishimojin, shortly after the Komatsubara attack. This is kept in the Kishimojin-do at Nakayama Hokkekyoji. I am not sure which form this is, as I now have conflicting information. I believe it is the fierce, demon troll form.
I have an image of the Koyasu form; that was labeled as enshrined at the Kishimojin-do at Nakayama. Evidently, Nakayama has two Kishimon Halls, side by side? I think the Koyasu Kishimo there was carved during the Edo Era. I also have an image of the demon troll form, which I think might be from Mobara Sogenji, though I am not sure. That fiercer form is also seen in the Statuary Mandala at Tanjoji from the Edo Era. I believe these are copies of the statue said to be carved by Nichiren.
Posted by rbeck at September 24, 2007 07:01 PM
Gohonzon Study; Nikko Monryu; The Blessing and Loss Phrases
In this segment, we examine an image of one original Nichiren Mandala
Honzon which bears these inscriptions. We shall also look at images of
Nine {9} images of Nikko Monryu Honzons. These include:
- Two by Nikko Shonin {1246-1333}' from 1308 & 1332.
- One by Nichimoku Shonin {1260-1333} from 1326.
- Two by Iyo Nichidai {1294-1394}, who was Nikko's direct successor at Omosu/Kityama Honmonji; and the founder of Nishiyama Honmonji.
- One by Nichimyo, the third Abbot of Omosu/Kitayama Honmonji.
- Two by the Twenty-sixth High Priest of Taisekiji Nichiren Shoshu, Nichikan Shonin (1665-1726} (not the same mandala that SGI issues)
- One by Nichio, their 56th High Priest.
To review, on the Taisekji Mandala Gohonzons, in general, the blessing phrase is located on the Mandala's right side, or your left facing; while the 'curse phrase' is on the opposite side. The Blessing Phrase reads, 'U kuyo sha fuku ka jugo; {有供養者福過十號}; Those who make offering shall cultivate merit exceeding the Ten Honorific Titles of the Buddha." The curse phrase reads "Nyaku noran sha zu ha shichibun; {若惱亂者頭破七分}; those who are hateful and annoying shall have their heads split into seven (7} pieces.'
My take is that those are wondrous phrases. They are about the blessings of cultivating heart wisdom; by overcoming the arrogant pride of dhitti or attachment to opinionated and fixed views. On the other side, the misfortune naturally ensues from clinging to hatred, avarice, envy, selfish pride, and ignorance. It is said that the selfish, clinging false ego is created by the seventh consciousness; which I call 'Manas' {I see the 6th Consciousness as Mano-Vijnana}
Nichiren himself wrote these on the sides of six of his Mandala Gohonzons which are still extant. The early Nikko Monryu Mandalas from Omosu/ Kitayama, Nishiyama, and Taisekiji have the Gain & Loss phrases on the sides, lower than the top row and separated by some space. Taisekiji still follows this today, except they moved the Gain & Loss phrases up higher and in a bit on each side, so they look like fourth {4th} columns on each side in the top row.
As of now, we do not know if this was true of Honzons from the other early Nikko Monryu temples; such as Kyoto Jogyoji/Yohoji, Takase Honmonji, Aizu Jitsujoji, and Hota Myohonji. In fact, Hota may have issued wood block prints of Mandala 016.
I began this segment of my quest several, years ago, by asking some simple questions. Are the so called Gain & Loss Phrases or Blessing & Curse present on any Mandalas inscribed by Nichiren himself, or not? How about Nikko's? Is this a common feature of Nikko lineage Honzons, or just a Taisekiji thing? Those are simple 
enough questions. However, it is amazing the reactions I have sometimes elicited by daring to ask them. People generally assumed I had some sort of sectarian agenda in mind.
In the last entry, we showed that the so-called blessing & curse phrases do indeed appear on six {6} extant, original Nichiren, Mandala Honzons. Those were presented to Iyo-bo Nitcho Shonin (1252-1317), someone whose name was partially erased, someone named Niccho {(日長)not the Elder Minister Iyo-bo Nitcho {日頂}, nor his younger brother Jakusen-bo}, the Nun Myoshin, Nichimoku Shonin, and the wandering monk Nippo.
If we look at Mandala 054, we can sort of see some notes on either side. It is easy to understand how people have looked at this, but did not realize the Blessing & Curse Phrases were present. They seem to have been added as side notes to the recipient. They do NOT appear to be part of the Honzon proper; the location appears to be haphazard. By contrast, on the Nichiren Shoshu Nittatsu and Nikken, as well as the SGI Nichikan, the phrases are very conspicuous, they are displayed as if they are a 4th entry on each side of the top row. In fact, they start above the other entries, on a horizontal line to the central Daimoku. These leads us to my other question. Is the conspicuous presence of vthe Blessing & Curse phrases a characteristic of all Nikko Lineage Mandalas. Or is it unique to those issued by Taisekiji?
The Nikko Monryu or lineage of Nikko is a diverse group of temples represented in several modern schools. Ueno Taisekiji Nichiren Shoshu, also known as the Fuji School, is just one part of the Nikko Monryu. There are at least 5 important Nikko Monryu Temples just in modern Fujinomiya City. These are Kitayama Honmonji {Nikko Shonin} and Koizumi Kuonji {Saisho Nichigo (1293-1353) & Nanjo Nichiden (1340-1416)} of Nichiren Shu; Nishiyama Honminji {Iyo Nichidai (1294-1394)} iof the Honmon Shu; and Ueno Tasisekiji {Nikko Shonin (1246-1333)& Niida Kyo-no-kimi Nichimoku (1260-1333)} and Shimojo Myorenji {Jakunichi-bo Nikke {1252-1334)} of Nichiren Shoshu. Elsewhere, there are the independant Hota Myohonji {Saisho Nichigo (1293-1353)}, Kyoto Yohoji {Kujo-bo Nichizon {(1265-1345)} and Takase Honmonji {Joren-bo or Hyakkan-bo Nissen (1262-1357)} of Nichiren Honshu, as well Aizu Jitsujoji {Kujo-bo Nichizon (1265-1345)} of Nichiren Shu. All of those temples were founded by Nikko or his direct disciples. Moreover, the Hokke Shu Honmonryu is apparently historically linked with the Nikko lineage, via the old Shoretsu-ha. So, you get the idea that it is more than just Taisekiji.
The lineage is named for Nikko {日興) Shonin {上人} (1246-1333), also known as 伯耆{Hoki} 房{bo, ko} 白蓮{Byaku Ren; Whilte Lotus} 阿闍梨 {ajari; acharya; master, teacher} 日興 {Nichi Ko, Nikko}. who was one of six {6} elders appointed by Nichiren to carry on his work after his death. He was the third ranked elder in terms of seniority. He often acted in the capacity of recorder or secretary; both while Nichiren was alive, and after Nichiren's passing. I have several samples of Mandala Gohonzon inscribed or transcribed by prominent figures in the Nikko Monryu.
To begin, we have two examples of Gohonzon Mandalas inscribed by Nikko Shonin. The first two are the same Mandala Gohonzon. It was inscribed in 1332, just a year or or so before Nikko died, and is housed at Sado Sesonji Temple. I am told that this is pretty much a standard Nikko Mandala.
Here are some comments by an expert in the field: "We can see many pieces of Nikko’s handwriting in Nichiren’s letter and records telling Nichiren’s will in his later years. He seems to have always served Nichiren as a secretary and to have been engaged in telling Nichiren’s disciples and followers his will and thoughts. Materials written for Nichiren by Nikko are valuable treasures expressing Nichiren’s belief. Nikko’s handwriting, however, appears to show his own strict character.
Although it is confirmed that approximately 300 pieces of Gohonzon written by Nikko exist today, he probably wrote and gave many more Gohonzon to his disciples and followers. It seems that Nikko wrote 'Gohonzon' in the way that Nichiren approved because they have 'Nichiren Zaigohan' or 'Gohan' written under the 'Daimoku.'
He seemed to have reproduced the Mandala by looking up to Nichiren as his great master because he wrote 'reproduce this' and 'copy this' beside his signature. That there are many reproductions of Mandala dated on the 13th day of the 10th month shows he believed in Nichiren as his master heartily. There exist pieces of Gohonzon written for about 48 years from the age of 42 to 88. He continued to write Gohonzon for half a century." -- Reverend Shincho Mochizuki, Ph. D. Professor, Minobusan University
A Biography of Nikko Shonin Reverend Shincho Mochizuki, Ph. D. Professor, Minobusan University Link 01 ... Link02 ... Link03
The second Mandala we have by Nikko is the Jinshiro {神四郎}Memorial Great Mandala. It was inscribed in 1308 and is housed at Kitayama Honmonji. For more on this, please link to The Jinshiro Memorial Daimandara of 1308 and the Atsuhara Persecutions of 1275-1281
Are the blessing & Curse Phrases present? If so, where? I think they are present in both of these examples. However, they are not conspicuously placed in the top row, elevated as high as the Daimoku. In fact, Nikko appears to have modeled their location after the Nichiren Mandala numbered 054, or, more likely, one just like it; perhaps the one entrusted to Nichimoku?
Also, note the way Nikko signed the mandalas. That is something I wish to discuss in more detail in another entry. Nikko wrote Nichiren's printed name in Kanji, just below the Daimoku. If you look a bit to your left facing {on the mandalas right side}, you can view Nikko's name and Nikko's personal kao seal. Nikko did not copy Nichiren's kao seal -- so I am told. With my eyes, it does look a bit similar. At ant rate, my take is that this indicates it is an original Nikko mandala, it is not a copy of one of Nichiren's. A copy of a Nichiren Mandala, such as a wood block print, would have Nichiren's kao.
Next, I am going to show a mandala by Nichimoku {日目} Shonin {上人} (1260–1333); who was the second Abbot of Taisekiji; and is considered the third {3rd} High Priest of Nichiren Shoshu. Depending on the source, Nichimoku become the Abbot of Taisekiji one day or one year and one day after it was founded by Nikko Shonin and Nanjo Shichiro Jiro Taira no Tokimitsu {1259-1333}; who was a Jito or Steward of Ueno Village, Nichimoku's mother was an elder sister of Tokimitsu.
It is interesting that Nichimoku wrote what looks like Nichiren Shonin {日蓮聖人}; with characters that mean muni or saint-sage. Or this could be the "Zaigohan {在御判}' or 'Gohan {御判}' mentioned above, but it does not look like it. The blessing & phrase inscriptions are more like on modern Taisekiji Mandalas. I do not see the Ichienbudai inscription though. The writing in the lower right hand corner, left facing, is likely the recipient's name.
I have also added two by Iyo Nichidai (1294-1394), who was Nikko's maternal nephew and immediate successor at Omosu/Kitayama Honmonji. 
He was also the founder of what is now Nishiyama Honmonji. While difficult to make out, both of these have the phrases in the usual location. They are slightly lower than the other entries, and separated by spacing. To me, they create the impression of side notes, rather than top row entries. I can see Ichienbudai laudatory phrase in the lower left hand corner, or our right facing. Nichidai's name and seal is in the opposite corner. Nichiren's name in Kanji is in line with the central Diamoku, but with some spacing. It is flanked by Hachiman and Tensho Daijin {Amterasu Omikami}.
After that is one by Nichimyo, the third Abbot of 
Omosu/Kitayama Honmonji; I have no dates on Nichimyo, but he was a 'younger disciple' of Nikko, and became Abbot at Omosu about 1336. Nichimyo, like Nichimoku, wrote something below Nichiren's name. This is most likely the 'Zaigohan' or 'Gohan' mentioned above, followed by Nichimyo's name and seal. Or it might be shonin written with the kanji for Minister {上人}? The rest of it resembles the Nichimoku Mandala in spacing; except the Ichienbudai laudatory phrase is present in the usual location.
>
Finally, we have two Mandala Gohonzons by the Twenty-sixth High Priest of Taisekiji Nichiren Shoshu, Nichikan Shonin (日寛上人) (1665-1726); and one by Nichio, their 56th High Priest. Neither of these is the same mandala as the present SGI Nichikan Gohonzon, though all three were done by the same person.
Note that there are only three entries on each side in the top row of the first one. As of now, it looks to me like Nichikan, on this particular mandala, included the blessing & curse phrases prominently at the top, while omitting either the two Buddhas or two of the four leaders of the Bodhisattvas? Look at the mandala's right side, your left. Start on the outside:
The first on your left, on the out side of the top row certainly looks like the blessing phrase. Then the next two both appear to end with the kanji for bosatsu. However, on the one closer to the Daimoku, I can not really tell. Moreover, on the other side, that does look like Taho Nyorai. So perhaps the two Buddhas are there, but only two of the four leaders of the Bodhisattvas from the Earth?
Nichiren's name in Kanji is also very large, and definitely looks as if it is part of the Daimoku. Also, as Luigi notes below. the Four heavenly kings are not present.
The Daimandara by Nichio, which is dated 1901, looks very much like the one by Nichimoku above. It is not as narrow as the SGI Nichikan or modern Honzons done by Reverend Nittatsu and Nikken. Nichio, like Nichikan, wrote Nichiren's name with very large bold characters, directly below the Daimoku.
For now, I suspect we can safely say that the inclusion of the Blessing & curse phrases is a characteristic of the early Nikko Monryu. While this is a small sample, we have examples from Nikko himself and three of his immediate successors. These blessing and retribution phrases are rather inconspicuous on those inscribed by Nikko; as they are on the six (6) by Nichiren that include them. In other words, these look like side notes. Beginning with Nichimoku, as well as Nikko's heirs at Omosu/Kitayama, these flank the the names in the top row. In other words, they look like a fourth top row entry on each side of the mandala. Then, later on, in the Edo Era, they are elevated to a position in a horizontal line with the Daimoku.
In the next entry. "Nam' Myoho Renge Kyo Nichiren?" we shall analyze the data from these Nikko Monryu Honzons in regard to the position of Nichiren's name, and the inscribing Minister's seal. Note Reverend Mochizuki's comments, above, concerning "Nichiren {日蓮} Zaigohan {在御判}' or 'Gohan {御判}' written under the 'Daimoku.'"
Posted by rbeck at September 26, 2007 06:46 AM
Gohonzon Study; The Blessing and Loss Phrases
These phrases are on transcriptions of Great Mandalas from Taisekiji, such as the SGI Nichikan, the Nittatsu, and the Nikken. The inscriptions are located in the top row, on either side of the Daimoku, outside of, or flanking, the two Buddhas and four Bodhisattvas. On the right side of the mandala, or your left if you are facing the mandala, reading from the center to the left, it would be Shakyamini Buddha, Jyogyo Bodhisattva, Anryugyo Bodhisattva, and the blessing or gain phrase. 
On the left side of the mandala, or your right if you are facing the mandala, reading from the center to the right, it would be Taho Nyorai, Jogyo Bodhisattva, Muhengyo Bodhisattva, and the curse or loss phrase. These are also often said to appear on the Camphor Wood Yashiro Kunishige Dai-Mandara, a. k. a. Taisekiji Daigohonzon, a. k. a. Ita {Plank or Board} Mandala.
The following erroneous claim was made, several years ago, by a "Kenpon Hokke" web site, not by me, and I now disagree with the claim:
According to a Kenpon Hokke group , "None of the known gohonzons inscribed by Nichiren has those phrases" and, "Such phrases never appeared in any other Nichiren gohonzon, and are incongruous with the nature of the gohonzon. (These are the phrases referring to "gain" and "loss", on either side of the SGI/NST honzons)."
This is contradicted by the Kuden texts, commentaries, the Goibun or Gosho of Nichiren,the Suttas, and the Sutras:
Reginald Carpenter wrote to me: "those two (2) so called "Blessing/ Curse inscriptions" are really NOT present on the so called "Yashiro Memorial Daimandara", aka. Taiseki-ji Dai-Gohonzon, aka. Ita Mandala," which is commonly & correctly called the Dai-Gohonzon! Nichiren Daishonin ... gave & left the instructions for putting/ transcribing those two (2) terms on the Gohonzon in a passage from "Seven Articles on Transmission of the Gohonzon" that was published in the "Nichiren Shoshu Seiten" (page #379) by the 65th High Priest of Nichiren Shoshu in 1952! "
From the Gosho: "Some people may be perplexed at this point and object that, although those who do harm to a votary of the Lotus Sutra are supposed to have their heads split into seven pieces, there are men who slander Nichiren and yet do not have broken heads. Are we to conclude, they may ask, that Nichiren is not a true votary of the Lotus Sutra?" -- Nichiren: On the Buddha's Behavior
From the Ambattha Sutta aka "Pride Humbled": "And at that moment Vajrapani the Yaksha, holding up a huge iron club, flaming, ablaze and glowing, up in the sky just above Ambattha was thinking, "If this young man does not answer a proper question put to him by the Blessed Lord by the third time of asking, I’ll split his head into seven pieces!" The Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was terrified and unnerved, his hairs stood on end, and he sought protection, shelter, and safety from the Lord. Crouching down close to the Lord, he said, "What did the Reverend Gotama say? May the Reverend Gotama repeat what he said!"
From the Lotus Sutra, Dharani Chapter, Kishimojin and her Ten Rasetsunyo daughters utter, "If there are those who fail to heed our spells and trouble and disrupt the preachers of the Law, their heads will split into seven pieces like the branches of the arjaka."
[if one touches the Arjaka or Basil shrub, the flower spike or blossom falls off with its branch and breaks apart. The Coleus has a similar flower spike, as do Sage, Peppermint, and other members of the mint family. ]
Kishimojin's name is on a number of Nichiren mandalas, as is Jurasetsunyo. Both the Raksha and the Rakshasha originally dwell in the realm of rapacious spirits or hungry ghosts; known as Preta {sanskrit} or Gaki {sino-japanese}. So, in one sense they represent the World of Hunger. However, in Buddhist mythology, they are also elevated to the status of protective gods & goddesses' or angel like beings call hiten {飛天} and hitenyo {飛天女}. Nichiren credited their protection with saving him from both the Matsubagayatsu & Komatsubara persecutions.
The story behind this elevation from a depraved demon to angel is as follows: Hariti was evidently kidnapping human children, to feed her own children. This caused great suffering among the humans, who appealed to the Buddha for help. The Buddha taught Hariti a lesson by hiding one her children. Hariti, in her grief, then feels remorse for her actions, repents, and vows to use her might to protect children of all species. The Buddha then returns her child. Over time, the iconography of Hariti assumed the maternal Koyasu form; similar to the Koyasu or child giving form of Kanzeon; of whom Kishimojin is sometimes seen as an emanation.
At any rate, I am confident that the Blessing & Curse Phrases, or at least similar phrases, can also be found in Sutras, as well as Shastras {{論( Ron, Commentaries}. Also, in fact, these do appear to be on at least six authenticated and published Nichiren Mandalas. In his rebuttal of Kempon Hokke's claims, The late Reverend Nittatsu of Taisekiji asserted that there are six {6] Nichiren originals with these inscriptions. I am fairly certain I have confirmed this. These include:
- Mandala # 053, inscribed in August 1278 and housed at [Shizuoka Prefecture Shizuoka City Shimizu] Kaicho-ji, conferral to {授与之} Nitcho {日頂} Shonin {上人}; one of the Six {6} Senior Ministers {六老僧 -- Rokuroso}.
- Mandala #60, inscribed on February 2, 1279 and housed at Juryo-ji of Kuwana, conferral to {授与之} Child of Shakya {釈子} Nichimoku {日目}, who was Nikko's successor at Taisekiji.
- Mandala # 65, inscribed in July 1279 and housed at Kocho-ji of Okamiya, conferral to {授与之} Shamon, Wandering Monk {沙門} Nippo {日法}.
The others are the Mandalas numbered 54, 57, and 59.
See also:
... The Gain & Loss or Benefit & Curse Inscriptions;
... Gain & Loss Inscriptions on Nichiren Mandalas;
... Gain & Loss Inscriptions on Nikko's Mandalas;
... On the Gain and Loss or Benefit and Curse Inscriptions;
... Clarification: Gain & Loss or Benefit & Curse Inscriptions
September 24, 2007 On the Kishimojin Statues
September 26, 2007 Gohonzon Study; Nikko Monryu; The Blessing and Loss Phrases
Gohonzon Study; Nikko Monryu; Nam' Myoho Renge Kyo Nichiren down the middle?
Reginald Carpenter Newsgroups: alt.religion.buddhism.nichiren From: chiefstoneea...@msn.com (Reginald Carpenter) Date: Mon, 1 Oct 2007 12:29:37 -0700 nLocal: Mon, Oct 1 2007 2:29 pm
Good day, everyone! Re. Robek posting on 9/28/07, 5:22pm PDT. First of all, I just wanted to verify that I wrote what you have correctly quoted from me in your message below as well as on your website. Secondly, your 3rd/ third posting on this thread did NOT show Up on my MSNtv Arbn message board, but it is on the Google groups Arbn website. Thirdly & lastly, in my opinion, you really did a good job re. the subject & related subjects on your website. WorldPeace! }:<{0
Posted by rbeck at September 23, 2007 04:04 PM
September 19, 2007
The Nichizen Mannen Kugo Great Mandala of 1280 at Kitayama
Note that Mandala 016 kept at Hota Mohonji is also known as Mannen Kugo. Two very different Mandalas; same name. Mandala 016 in the Gohonzonshu is the Mannen Kugo Daihonzon of 1274. This one, which is unpublished, is the Nichizen Mannen Kugo Daimandara of 1280. The Nichizen Mandala is called mannen Kugo because of this inscription entered by Nikko: 懸本門寺可為万年重宝也.
懸 hanging 本門寺 Honmonji 可為 regarded 万年 10,000 years 重宝 precious treasure 也 is.
Note that mannen, meaning 10,000, and taken as a symbol for the timelessness or the atemporal, is there. However, Kugo, meaning something like peace and security, is not.
This Nichizen mandala is not in the Gohonzon Shu. It is listed as the Man Nen Ku Go Gohonzon at the Kitayama Web Site. 
It was issued {授与} to the Disciple Shobo Nichizen {日禅} in the Third year{ 三年}of the Koan Era {弘安}, 1280, and is called the Mannen Kugo {万年救護}Gohonzon }本尊}. The date on the Mandala is the 5th month, 9th day of the 3rd year of Koan; so it is May 9 1280.
The Treasure Page of the Kitayama Honmonji Web-Site lists four {4} historically important original Nichiren Mandala Gohonzons that are kept at their Temple. Only one of these is included in the Gohonzonshu. The four are:
- The Teppo Gohonzon: A Teppo is a primitive firearm or weapon. The Teppo {鉄砲} Gohonzon is #033 in the Gohonzonshu. The date on it is February 1276 (Kenji 2). Praying to the Teppo Gohonzon affords protection from weapons or firearms.
- The Godaiji, Ontaikoto, or 'Great Matter' {御大事} Honzon: This is a special ceremonial Gohonzon.
- The Koyasu {子安}Gohonzon: Koyasu means "child-giving." We see that word in the Koyasu or 'Easy Child Delivery' Maternal forms of Kannon & Kishimojin. Praying to the Koyasu Honzon provides ease of childbirth for expectant mothers.
- The Nichizen Mannen Kugo {万年救護} Gohonzon
There is more information about the Nichizen Mandala here:
This indicates that there are two identical Mandalas. One of these is kept at Kityama Honmonji and the other is at Taisekiji.
5月9日に日禅に授与された本尊で､日蓮の真筆であり北山本門寺と大石寺に､同じものが保存されている｡ 真筆が２枚存在しているのは､いつのころか何者かが真筆を剥離して2枚にしたものである｡ 北山蔵が表面で､大石蔵は裏面とされている｡
Translation by tongsampah: The original in Nichiren's handwriting exist in identical copies at Kitayama and Taisekiji. Someone separated them into 2 copies. The surface copy is kept at Kitayama, while the background copy is kept at Taisekiji."
The problem with this is that my sources indicate that the above referenced 万年 or mannen phrase is not quite identical on the two copies. I am told that a word which appears on one of them, is not found on the other. Thus, the mystery deepens.
This is the same mandala of the Kawabe Memo controversy. The following is from the Soka Spirit Web-site:
The Gohonzon conferred upon Nichizen refers to the object of devotion that was given to Shobo Nichizen on May 9, 1280. He was one of the six senior priests that Nikko Shonin chose among his disciples. Nichizen founded Minamino-bo lodging temple on the grounds of the head temple, Taiseki-ji.
This particular Gohonzon, after being lost for a while, came to be possessed by Kitayama Honmon-ji temple around 1539. When it was on sale in June 1910, Nichio, founder of Hodo-in temple in Tokyo, purchased it and kept it at his Hodo-in temple. And it was dedicated from Hodo-in temple to Taiseki-ji in March 1970. These facts about the Gohonzon given to Nichizen would only be known to those who are deeply versed in Nichiren Shoshu matters. It was Nikken, then the study department chief of Nichiren Shoshu, who examined this Gohonzon, when it was taken to Taiseki-ji for permanent storage.
Nikken: Self-proclaimed former high priest (Part 5) Nikken Says That the Dai-Gohonzon Is Counterfeit
There is more about the Kawabe Memo in that article. I am mostly interested in the background of the Nichizen Mandala, that I why I excerpted that segment. As of now, I do not think it was the template of Taisekiji's Dai Gohonzon. For a lot more on that see: The Taisekiji DaiGohonzon Myth
Here is a little background on the Disciple Shobo Nichizen:
In 1275 Nikko, with the help of Niko, Nichiji, and others; had converted three leading Priests of Ryusenji, a Tendai Temple, to the "Hokke Shu." Sho-bo Nichizen: {????-1331} was one of those three. Despite opposition from Gyochi, the deputy chief priest of Ryusen-ji, the trio of monks converted quite a few court officials, samurai, and peasants in the Atsuhara area. In response, Gyochi eventually expelled the three monks from Ryusenji. Nichizen then returned to his home in Kai Province, thus avoiding the infamous Atsuhara Persecutions. Sometime later, Shobo Nichizen went to Mt. Minobu Nichiren to serve Nichiren as a resident minister at Minobusan Kuonji. It was there that he received this Great Mandala from Nichiren. After 1288, Nichizen became one of Nikko's Six {6} Major Elder Disciples at Mt. Fuji.
Posted in Robin Beck on September 15, 2007 12:51 AM
Posted by rbeck at September 5, 2007 07:51 PM
September 13, 2007
Nichiren and the Demon Storm October 28 1271
Life and legends of Nichiren
Sado Exile
Late October 1271
This needs revised. I am now conceding that the demon storm was likely circa Oct 28 1271. I am still not sure on this, but I'll go with the prevailing wind. I shall, however, be doing some research and updating this. Does anyone know a good on line source about the Sado Exile I can plagiarize? I need one that mentions all three storms.
Yes, there appear to have been three separate events. On the first attempt to embark for Sado, on October 27 1271, the boat was blown back to Kakada Beach/ 
On the second attempt, a few dats later, they encountered the Demon storm. It is said that the boat carrying Nichiren encountered a demon storm; raised by Amaterasu Omikami/Tensho Daijin's mischievous lttle brother; the storm kami Susanoo. Nichiren then arises, stands in the boat, raises his hand, writes the Odaimoku on the waves [with an oar], and "calms the seas."
They then arrived at Niibe Sado Island November 1 1271. There are two well known wood block prints of the Demon Storm, by Kuniyoshi and, I think, Kunimasa respectively. 
There care two versions of the former.
Finally, there was the gale on the return trip, in March 1274, which is actually mentioned in the Gosho. The boat was headed from Sado Island to Teradomari, but was blown off course. After two days at sea, they landed at Kashiwazaki instead. I had thought, and still kind of suspect, that all three legends emanated from that recorded gale.
Time Line
1271
Oct. 21: Arrives at Teradomari.
Oct. 27: Departs Teradomari by boat.
Nov. 01: Arrives at Tsukahara, Sado Island. {Niibe}
William Pearl: Kuniyoshi Project
Originally Posted by rbeck at October 25, 2005 04:42 PM
Posted by rbeck at October 6, 2006 04:42 PM
Nichiren, Myokoji, and the Cave. October 27 1271
Life and Legends of Nichiren
Sado Exile
Shichimen
Statues, Drawings, & Paintings of Nichiren
This legend relates to the Sado Exile. Following the Tatsu-no-kuchi incident, Nichiren was sentenced to exile at Sado Island. He was taken from Echi City in Sagami Province to Teradomari in Echigo Province. They arrived at Teradomari, on the western coast of Honshu, on October 21 1271. 
Due to foul weather, their departure by boat was delayed until October 27. Then. during the journey to Sado, they encountered a wind storm; which sprang up from the Northwest. The wind blew the boat back to the southeast; and they eventually drifted ashore at Kakuda Beach, a location SWW of Teradomari, I think nnear Kashiwazaki.
Nichiren was approached by local inhabitants. They recognized that Nichiren was a shonin or holy man, so they sought his assistance. They told him that a seven or eight headed serpent} had been plaguing them. He was able to determine that the evil dragon resided in a deep, dark, creepy, mysterious cavern. 
The cave was/is located where Mountains rise from Kakuda Beach, not far from the shore where the boat had landed.
The inhabitants built him a 
'daimoku-do' {prayer hut}, where he is said to have chanted Daimoku through the night, and then engraved the Daimoku on a shell shaped rock. The rock serves as record of the event. Nichiren later entered the cave and subdued the serpent; which then repented, and agreed to serve as the Daimyojin {guardian deity} for the village? Moreover, the wind storm died down, enabling the boat to depart for Sado.
Apparently, the rock Nichiren engraved remains near the entrance to the cave. If I understand correctly, Kakuda Niigata Myoko-ji Temple is now located in the Mountains, with a view of the kakuda beach. The cave appears to be a sacred site of sorts, one that attracts visitors in the form of pilgrims and tourists. By the way, the entrance is larger than it looks in the photo. Also, IIRC, the "Bank of the Daimoku" Nichiren statue {see below} is located near the entrance.
Time Line
1271
Oct. 21: Arrives at Teradomari.
Oct. 27: Departs Teradomari by boat & arrives at Sado.
Nov. 01: Arrives at Tsukahara, Sado Island. {Niibe}
The source for this legend is in Japanese; so I apologize for any errors in my retelling. -- robin
"This is a great resource of Nichiren and Sado material. ...Thanks a lot for your Links, Robin san!" --GABI
Links > F. Sado Island > kashiwazaki echigo niigata
sitimenndaimyoujin
Daimoku-do
kisinodaimoku
Originally Posted by rbeck at October 26, 2005 07:28 PM
Posted by rbeck at October 7, 2006 07:28 PM
September 09, 2007
Absent Minded Parents, Criminal Justice, and Mindfulness Cultivation
The number of children who have died of heat exhaustion has risen dramatically since the mid-1990s, totaling around 340 in the past 10 years. According to an Associated Press analysis, one reason cited was a change made to protect children by putting them in the back seat away from air bags, where they are more easily forgotten. "We all multi-task. We have so many things on our mind's it's always rush, rush," Glenn Victor of the Central Florida Safety Council said. -- WESH.COM.
"Child Left In Car Dies." Do a google search. While not of epidemic proportions, this is becoming more common. The stories I am seeing were not about bad people on dope. They were not about poor people who needed Government Day Care Centers. The people who left their babies in the car were multi-tasking professionals and good parents with resources, who simply forgot. I can sort of relate to this. Some things I have done in the past: make coffee without placing the carafe under the basket, left the bath tub running until it ran over on the floor, bent over a candle and lit myself on fire, put the milk in the dish cabinet, threw my keys in the waste basket ... practicing the four {4} foundations of mindfulness in recent years has made a difference for me. I do such things much less often. The one area that multi-tasking professionals tend to neglect is mindfulness of vedana, which means sensation. And that neglect is not quite as simple to fix as it might seem. that can be largely self taught. Here are a couple:
Pivoting a bit, one of the controversial elements of these cases is that the parents are not necessarily being charged with crimes. In the cases I refer to, the parents' routines were thrown off; the kids normally would not have been in the car with them, at those times. There is now some movement to change the laws in some states; based on these Absent Minded Parents cases. This is symptomatic of a recent trend, here in the USA, to criminalize negligence, to prosecute people for accidents. It as if we need to blame someone; and get revenge. This revenge is known, euphemistically, as closure. My take is that accidents are accidents; crimes are crimes. If we start mixing the two, it can get very dicey. Criminal negligence generally involves knowingly taking an unacceptable risk. In these cases, the parents did not knowingly leave the kids in the autos; they completely forgot the children were there. It seems bizarre, but I have come home and left perishable groceries in the car. I have even paid for groceries and walked out of the store without them.
In this connection, while I was reading Kaimoku Sho {Opening of the Eyes by Nichiren}, I noticed a tension in Nichiren's moral thought; between Confucian Morality and Buddhist Ethics. Confucian morals are shame based and involve sins of omission. Confucianism is about fulfilling duties to parents, teachers, & the ruler. Consequences are more important than intent. Buddhist Ethic, on the other hand, is guilt based and involves sins of commission. On the ABC level, there are lists of certain acts which one should not do. It is not quite that simple though; there is also a higher ethic {abhisila} behind that; an act is right or wrong based on intent. From a moral standpoint, in Buddhism, intent is more important than consequences.
My take is that if the parents simply got too busy and forgot them, then I do not think that is criminal. If they remembered them, but just decided it was the worth the risk, or too inconvenient to make other arrangements, then that might well be criminal negligence. Placing kids in a car on a hot day, with the intention to harm them, would, be a 'sin of commission' -- a act with criminal intent. Leaving them, knowing it is risky, but deciding to take a chance, is willful negligence, another 'sin of commission.' However, forgetting they were even in the car is a 'sin of omission' -- there was no intent to harm them; it is an accident. The key is whether there was a willful and harmful act.
Again, there are three scenarios:
- A willful act with intent to farm, a crime
- A willful act with no intent to harms, but which a reasonable person would be aware causes harm. In other words, a reckless or heedless act.
- An accident caused by being absent minded.
In the first scenario, the issue is morality. In the second case, there is a moral element, and an element of poor or heedless judgment. In the last scenario, there is no moral element; nor was it a matter of poor or reckless judgment. The issue is mindfulness; especially those of the first mindfulness, that of body {rupa-skandha}; and the second mindfulness; that of physical sensation {vedana skandha}.
In some previous entries, we discussed sensation or vedana. Eighteen Sensory Realms, Dharma Dhatu, Juhachi Kai give a general overview of how sensation operates. In Mind as a 6th Sense?, we discussed the role of mind as Mano-vijnana, the mind sense that coordinates sensory input, and perceives phenomena. Some refer to this level of mind as manas, but that is another discussion. Back on topic, the 5 senses give us the individual trees; the mind-sense gives us 'the forest' or 'the big picture.' Mano-vijnana or mind-sense is the aspect of the mind that is dysfunctional when people are absent-minded. The same people who tend to be 'spacey' often possess advanced cognitive or conceptual and emotive mind skills. They are often buried in abstract thought, operate the body-skandha on auto-pilot, and just forget to {can not afford to?} pay attention. I know this from personal experience.
I think what has happened, is that the complexity of modern life has desensitized most of us, to varying extents. Our senses are assaulted with way too much data. Some drink or use drugs to numb the senses and block out the 'Dukkha.' Others learn learn to go on auto-pilot and tune most of it out; we look at the forest, but miss the trees. When someone rearranges those trees, look out. My wife came up with a simple cue to be be more mindful -- do what we were taught to do at street corners, in grade school: Stop, Look, & Listen. In the cases I refer to, there was no need for the parents to even remember they had the kids with them; if they had just paid attention; if they had simply stopped to glance around the car for a few seconds; before and after exiting, they would have seen the kids there.
If only it were always that simple; habits are hard to break. Buddhism has an answer; practice the four {4} foundations of mindfulness {Satipatthana}, especially, to start off, mindfulness of body and of sensation. For advanced training, one might need to seek out a personal Guru, Acarya, Master, Coach, Trainer, or Sensei. Fortunately, there are several relatively simple techniques
Focus the Senses; the Mind Follows
Six Sense Purification; 6 Beat Mantra Powered Visualization
There are more advanced methods as well. One reason we tend to tune out physical sensation is precisely because it is ultimately dukkha -- it is suffering, painful, confusing, unpleasant, and almost always ultimately unsatisfactory. Initially, we may need to learn to be patient, tolerant, and forbearing, which is the function of Bodhisattva Jizo {地蔵}{Ksitegarbha} {Earth Matrix]. However, we can also tap into our inherent blissfulness; which is the power of Bodhisattva Anryugyo { 安立行}{Supratisthita Caritra} {Well Established Conduct}. We can then begin to heal the wounds of this world; this healing power being the function of Bodhisattva Yakuo {薬王} {Bhaishajyaraja} {Medicine King}.
At any rate, I do not think locking people up in jail for being spacey self absorbed air heads, no matter how appalling the consequences of their forgetfulness, is the way to heal the world.
September 05, 2007
Atsuhara Persecutions of 1275-1281
Life and legends of Nichiren
Retirement to Minobu
Nikko Shonin Mandara
The Atsuhara Persecutions were a series of events that transpired in the Atsuhara region of Suruga Province from circa 1275 - 1281. In 1275 Nikko, with the help of Niko, Nichiji, and others; had converted three leading Priests of Ryusenji Temple to the "Hokke Shu." Note that Nichiren's 'Hokke Shu' was not an actual school {shu} at that time. It was not even an official faction {ha, meaning faction or sub-school}. They were all Tendai Shu. Ryusenji was apparently a Tendai Jimon-Ha Temple located at the village of Atsuhara in the Fuji Disrrict of the Suruga Province. Nichiren wrote several Gosho concerning Atsuhara & Ryusunji; dated October 1st 1279. These include:
*On Persecutions Befalling the Sage
*Reply to Hoki and the Others: HKB.pdf
*The Ryusenji Petition: 312RyusenjiP.pdf
No Gosho that I know of mentions either the inscription of a special Honzon inscribed on October 12 1279, nor the trial and execution of three peasant farmers on October 15 1279. These stories, unique to the Taisekiji branch of the Fuji sub-school appear to be rooted partly in actual events; and partly in legends common to most Nichiren Schools. However, any direct connection between the Atsuhara Persecutions and the legendary carving of statues or inscription of Mandalas on October 12 1279, is speculative. This source {Link} indicates that Shiro {四郎}, Yogoro, {弥 五郎} , and Yajiro {弥次郎} were beheaded {其首を刎ねられ畢ん} on 弘安三年四月八日.
* 弘安 【こうあん】 (n) Koan era (1278.2.29-1288.4.28)
* 三年 【さんねん】 (n) three years;
* 四月 【しがつ】 (n-adv) April;
* 八日 【ようか】 (n) eight days; the eighth (day of the month)
That would be April 8 1280? Since the peasant named Jinshiro was most likely executed in April of 1280, there is no apparent case that Nichiren inscribed the so-called Taisekiji Dai- Gohonzon for him. Moreover, Nikko Shonin inscribed a separate Mandala in 1308, dedicated to the memory of the peasent Jinshiro. That Mandala is preserved at Kiyayama Honmonji.
However, a decent case could be made that 'Yashiro Kunishige Honmon -no- Kaidan -no- Ganshu Hokke Shu,' the person named on the Taisekiji Dai-Go- Honzon, and the martyr Yashiro of the 'Ryusenji Petition,' are the same person. The Ryusenji Petition indicates that Yashiro was executed in August of 1279.
See Also:
The Taisekiji DaiGohonzon Myth
The Jinshiro Memorial Daimandara of 1308
At any rate, the three monks of Ryusenji Temple who 'converted' were:
Shimotsuke-bo Nisshu: {?????-1329} {Received Gohonzon #105} Later, he would found Rikyo-bo lodging temple at Taisekiji.
Echigo Nichiben: (1239-1311). He would later join with Nichiji, Toki Jonin, Nippo and others; in refusing to take sides with Nikko against Niko. He would also spread Hokke Shu teachings in Kazusa & Mutsu Provinces. In addition, it is said he founded Seiryu-zushi Honmonji {now Kyoto Yuseiji} near Mobara in 1308. He appears to have been entrusted with Nichiji's Mandala Gohonzon and a Statue carved by Nippo; which are now kept at Kyoto Yuseiji.
Sho-bo Nichizen: {????-1331} He would later serve Nichiren at Minobu and later became one of Nikko's six elder disciples. The Mandala Gohonzon he is said to have received in 1280 is a story in itself, one we might discuss later.
See: The Nichizen Mannen Kugo Great Mandala of 1280 at Kitayama
Despite opposition from Gyochi, the deputy chief priest of Ryusen-ji, the trio of monks converted quite a few court officials, samurai, and peasants in the Atsuhara area. In response, Gyochi eventually expelled the three monks from Ryusenji. Nichizen then returned to his home in Kai Province. But Shimotsuke-bo Nisshu and Echigo Nichiben remained at the Temple, possibly with the help of Yashiro.
The Hojo Regency's Police Chief, Taira no Yoritsuna, {Hei-no-Saemon} became involved. He was the same official who had tried to kill Nichiren at Tatsu-no-kuchi in 1271. 
According to the 'Ryusenji Petition'; Hei-no-Saemon, or his men, attacked and 'stabbed' [with an arrow or knife}] a peasant follower of Nichiren named 'Shiro' [Jinshiro?], in April 1279, at an archery contest. Some say Jinshiro was only wounded at the archery contest. Others say he was killed.
Meanwhile, Shimotsuke-bo Nisshu and Echigo Nichiben were charged with heresy. According to one version, the above mentioned Yashiro, possibly a court noble, apparently hid them at his residence. Yashiro was subsequently brought up on charges and summarily executed. The Ryusen-ji Moshijo puts this in August 1279. The two monks had been smuggled to Guho-ji Temple, at Mama in Shimousa Province, and placed under Toki Jonin's protection. Nitcho Shonin, Toki's step-son, was the Abbot of Mama Guboji.
Nichiren then submitted the Ryusen-ji Moshijo {Ryusenji Petition}; via Nikko, Nisshu, Nichiben, and the others, on October 1 1279. On the same date, he authored the "Shonin Gonanji" {Persecutions Befalling a Sage}.
Posted by rbeck at January 26, 2006 06:54 PM
The Jinshiro Memorial Daimandara of 1308
The Jinshiro {神四郎} Memorial Daimandara was inscribed by Nikko Shonin in 1308. According to Eddy; its memorandum indicates that Jinshiro was beheaded in April of 1279. Other accounts say Jinshiro and two others were beheaded a year later, in April of 1280. According to that version, they were taken to Kamakura, faced a sham trial, and executed. Taisekiji puts the date of this event on October 15 1279. Some at Taisekiji also believe that this Shiro is the same person whose name appears as Yashiro, in a note on their Board Mandala dated October 12 1279. That is the one kept in the Hondo at Taisekiji Temple.
The memorandum on the Jinshiro Memorial Daimandara apparently indicates that Hei-no-Saemon was killed '14 years later' in 1293. This 1293 date is confirmed by other sources. By the Japanese method of counting anniversaries, 'fourteen {14} years later' could put Jinshiro's execution in April of 1280; a year after the attack at the archery contest.
The Jinshiro who was executed in April of 1280 may well be the same Shiro who was stabbed in April of 1279, as mentioned in the Ryusenji Petition. The Yashiro who was executed in August of 1279, as is also mentioned in the Ryusenji Petition, may very well be the same person as the Yashiro Kunishige, whose name appears in a note on the Board Mandala dated August 12 1279.
"Gyochi incited the official in charge of the Shimokata administration office to attack Shiro, a practitioner of the Lotus Sutra, with a knife and wound him at the time of the religious rites in the fourth month. And in the eighth month h had the head of Yashiro cut off, spreading word around that this was the work of Nisshu; and the others." -- The Ryusenji Petition
"A study of Nikko honzons [is] at this blog page:
This mandara contain following memorandum:
「徳治三年卯月八日 駿河國富士方熱原郷住人神四郎号法華衆為平左衛門尉被切頚三人之内也 左衛門入道切法華衆頚之後経十四年企謀反間被誅畢 其子孫無跡形滅亡畢」
右図は、その北山本門寺蔵日興本尊である。
Translation:
徳治 Tokuji 三年 third year 卯月 fourth month 八日 eight day 駿河國 Suruga province 富士方 Fuji area 熱原郷 Atsuhara village 住人 resident 神四郎 Jinshiro 号 name 法華 Hokke 衆 (member of) community 為 for the sake of (a dedication). 平左衛門尉 Hei no Saemon no Jo 被 got 切頚 beheaded 三人之内 one of three persons 也 is. 左衛門 Saemon 入道 Nyudo 切 cut 法華 Hokke 衆 (member of) community 頚 neck 之後 thereafter 経 passed 十四年 fourteen years 企謀 plot 反間 revolt 被 got 誅 killed 畢 utterly. 其 his 子孫 descendants 無跡形 without trace 滅亡 erased 畢 completely.
右図は right drawing その at 北山本門寺 Kitayama Honmonji 蔵 depository number 81 日興 Nikko 本尊 Honzon である exist.
Rephrased:
8th day of the 4th month in the 3rd year of Tokuji (1308). [This mandara] for the sake of (is dedicated to) a dweller (or resident) at Atsuhara Village, in the Fuji area of Suruga province named Jinshiro [a member] of the Hokke community. [He is] one of three persons beheaded by Hei-no-Saemon-no-Jo. Fourteen years after Saemon beheaded the Nyudo of the Hokke community, [he] plotted a revolt and got killed. His descendants erased completely without trace.
The picture [of the Jinshiro mandara] on the right exist in the archives of Kitayama Honmonji, [and] is No.81 in the catalogue of honzons by Nikko." --Posted by sun eye at September 8, 2007 12:51 AM