Robin Beck

Catching Errors

In case no one noticed, I occasionally commit the sin of typos. Since I know what I intended to write, they are hard for me to see. I also have vision issues. Unlike some people, I like to find out when I am wrong. That way, I can correct myself. Sometimes, when I am copying and pasting, the file cabinet messes up. This can happen with pasting links. For example, I searched the 5 kanji for Kyoto Myorenji, and found one good hit. I then pasted in a link for Chiba Myorenji. Someone caught that, and told me. A few years ago, I spotted three errors on the Map of the Prayer Gohonzon,; well 2 con the map, and one in the notes. It was overall excellent done work by S. Maltz, with some 'bugs'. Of that, I wrote:

Some time ago, I started drafting a detailed study of this mandala. I decided there is no point in repeating the work. There, are, however, I think, three translation errors that may cause some confusion. In this regard, I expect there are some errors in the work I have done here. It is my hope that someday someone with more access to information will catch & correct them.

That stands. If a link takes you to the wrong place, let me know, if yiu have time. One time, I was sleepy, and mismatched about 6. I caught those myself, a few days later. n Other things may be conflicting opinions, or conflicting sources. In those cases, I will check them out, and comment or correct as I see it. The main thing is to do what the Buddha said, -- "See for yourself."

The errors on the Map of the Prayer Gohonzon stood for several years. No one seemed to notice. Another thing, for years, two documents from Nichiren's last days have been passed off his will. They contain conflicting information concerning the desired disposition of Nichiren's Buddha Statue and Annotated Lotus Sutra. No one on line, that I know of, has tried to reconcile those, except me. Nichirenshu seems to cite both as valid records of Nikko. We are not going to get these things sorted out over night. I have some more on those, maybe I will post it at some point. I also have more conflicting opinion on what became of the statues.

All that said, one or two tell me I should not do this, because I am not qualified and might make errors. Others think this is slander. I shall not trouble myself to silence those opinions. If anyone tries to silence me, they are wasting time and doing something in the wind. What a certain Hokkeko member posted at E-Sangha, about me, could easily be construed as a threat:

"You reach conclusions that don't stand the test of logic, and that is the mark of an amatuer.

So here is the admonishment. If you put forth conclusions that are not fully supported by the premises you are messing with peoples lives. You are causing other people to buy into your analysis and possibly causing these people putting off their own enlightenment for lifetimes of suffering. This includes all the people behind all the websites that are putting forth this faulty logic. Have a great [this life], because those that slander will "not have their mouths stopped in this lifetime", and that quote comes from an authentic Gosho."

At best, in context, those are the words of a sadly deluded bigot. It is taking Nichiren's words out of context, and twisting them in a perverse manner. Whatever little slip I committed to get banned, I suspect a poorly worded phrase spun when I should have been sleeping, can not possibly compare. Now back to work. I have a few things to do here first, then I plan to post some more on the Nichiren Mandala Gohonzons.

Reliable Internet Sources?

Hi, I am back from a break. For the last few weeks, I pretty much limited my on line time to keeping up at the incredibly active SGU, the indispensable SFI, and npx.

Other than those three, and rare visits to the deliberately slow paced information groups, which I helped start {dpx, ksyart, DSG }, plus the Nichiren Shu Yahoo group, and a few other slow paced ones, like irgosho.; I have decided to try to avoid on line Buddhist fora {forums?}. I am still undecided about E-Sangha. It looks like I got banned there anyway. My log in will not work. I have no idea why. Oh well, that makes three. A Nichiren Shoshu list moderated by Michael Cody, the Mike Pegram's Rivals IU basketball forum, and E-Sangha; where I was like member # 5. I had not checked in there for a few weeks anyway. One of the Nichiren moderators thinks maybe it was a glitch, but it has been three days. So if anyone there wonders why I have not said hi, that is the reason. One of the members there, who is Hokkeko, recently told me I was messing with people's faith with my impartial research; which he finds illogical. At one time, he told me it was his mission to discredit me. Battling with sectarian warriors gets old, that is one of the reasons I am cutting back on e-groups. I find myself giving the same responses to the same circular reasoning. It always ends with the sectarian warriors posting something like this:

"You reach conclusions that don't stand the test of logic, and that is the mark of an amateur."

"So here is the admonishment. If you put forth conclusions that are not fully supported by the premises you are messing with peoples lives. You are causing other people to buy into your analysis and possibly causing these people putting off their own enlightenment for lifetimes of suffering. This includes all the people behind all the websites that are putting forth this faulty logic. Have a great [this life], because those that slander will "not have their mouths stopped in this lifetime", and that quote comes from an authentic Gosho."

Evidently, those sort of nasty threats are fine with E-sangha. I decided that I do not want to deal with it anymore. Basically, American style bigoted fundamentalism met Taisekiji dogma. The result is not very pretty. Anyone who disagrees with Nichiren Shoshu Taisekiji gets their tongue cut off. Lovely. There is just no way to have a discussion with such people. The idiot was trying to argue with me over Shonin versus Daishonin; which I have already proven is a non-starter. He seems to still think I am defending the silly and long refuted Kenpon Hokke claims, like whether or not camphor grows at Minobu. I guess he either does not read, or fails to grasp, what actually write? Maybe I am not banned there, maybe it is a glitch. Either way, I had pretty much decided to avoid the place. Now, I have no choice. It is likely for the best.

Overall, I do not have problems with the Internet, I love it too much. There are also other things besides Buddhism I do on line. I simply have found myself streeeetccccched way too far. In fact, I have gotten rather snippy, with people I disagree with, at a couple. If I can not take the time be patient and forbearing, it is time to cut back. I also want to put more of my effort into the work I do here, at FWP.

On a related note, some time ago, I quoted the Maka Shikan. Our own Charles Atkins then inquired about translations. I replied with several links. {Charles, I am not picking on you. I too was once naively cautious about the dangers of the Internet, so I might have given similar advice in the past}. I guess Chuck figured that since I did not grow up in Chicago, I must be rather naive. I actually grew up having conversations with PhDs about the origins of the Universe, since I was two, but that is beside the point.

At any rate, good old Chuck gave me some Senior Leader Guidance about the reliability of the Internet, as if I was unaware of the possible pit falls. The thing is, anyone can get a blog. Moreover, if they are at least semi-literate, they can appear to be credible. Though considering the state of public education, that is no small feat. I am a pretty smart person. I had a 30 on my ACT in 1970, out of what was then a possible 32. That was the highest at my High School until my younger sister got a perfect score, four years later. That was all back before they dumbed it down. However, that is not the point either. I did go through a stretch where illness made me rather dull witted. The thing is, I, and most people, can sort out reliable Internet Sources from nonsense and other crapola. The latter never last long anyway. Those who can not sort it out, would not get much out of real scholarship anyway. If we need someone else to tell us what ia authentic, and what is a sham, then we are counting the wealth of our neighbors.

I had a similar exchange with a moderator at a forum, some time ago. The person had asked for good academic sources on Nichiren and the Lotus Sutra. I made the mistake of offering some {gasp} hyperlinks, probably to the very places I mention below. I got a rather snooty, condescending reply; about how that person was not interested in reading people who blog or have web sites as a hobby. That moderator only wanted published, peer reviewed material in hard copy published format. If only all of Stone's and Habito's et al's work were that accessible! I did try to be polite, but was rather insulted. My kleshas still get the upper hand at times, especially when I am tired. The thing is, the well known experts in Buddhism mostly ignore Nichiren. If they cover him at all, it is generally sloppy and poorly researched. Another thing is, I might have written exactly what that moderator wrote, back when I was an uninitiated cyber noob.

The bad thing about the Internet is that anybody can get a blog and write away. That is also the good thing. They do not need to wait until some University Press thinks their ideas have merit. Or some popular press decides there is a market. We just can not make anyone read it. If we are bad, we are going to pounded by commenters, or else get ignored. In all but the poorly moderated sectors of cyberspace, ideas win or lose on the merits of the ideas, not on the titles before, or letters after, the author's name. By the way, the poorly moderated places quickly lose readers and contributors.

Besides that, the hyperlinks I posted were and are for websites by people whose resources are as good as, or better than, anyone who is published. This is especially true in regards to Nichiren Buddhism. My own material, which has plenty of room for improvement, is better than most of what is published. Most of the published material is no better than what you might find in an old Encyclopedia, or an entry level religious studies survey text. The work by Dr. Lamont is good, but is full of technical errors caused by sectarian blinders. Dr. Jackie Stone is an exception, she is excellent, thorough, and impartial, but might be a bit dry for the average reader. Montgomery's book is out of print, and will not be back. Even he apparently admitted it was full of technical errors. I read Anesaki's book, Nichiren, the Buddhist Prophet, back in college. In 1971, it was the only book specifically on Nichiren Buddhism in the University of Illinois at Champaign-Urbana Library. I recall liking the book, and it made me suspect Nichiren Shoshu was not telling us everything. One thing that was odd though, as Brian Holly mentioned at SGU, Anesaki translated Kaidan as Holy See {shudder}.

The Internet is a vastly superior source for cutting edge Nichiren material. Here are some good sources for Nichiren and Tiantai Lotus material:

Fraught with Peril
Reverend Ryuei Michael McCormick & Ryuei.net
Nichiren's Coffeehouse & Don Ross
Dharmajim Wilson's Sutra Salon
Peter Johnson - tientai.net.
Nanzan University Japanese Journal of Religious Studies
Reverend Jon Prosser & Tendai-Lotus
LBIS - Lotus Buddhist International Society
Nichiren Buddhism Modern Religious Institute
Kavalinka Dharma Treasury

I might add more and embed hyperlinks later. Those were 'out of my hat.' By the Way, Tricycle even has a blog page with big name, hip, trendy, published Zen / Vipassana / Tibetan type writers. I guess it started April 19, 2006. I have been so busy, I just noticed. After reading a few sentences, and getting bored, I think FWP is better. And I am not biased, just ask Ryuei.

Unusual October Storms

October 18 was an interesting day in NE Illinois. The temperature in north cemtral Kankakee County was in the 80s with Dew Points in the 60s. The first signs of an approaching cold front appeared in late aftermoon along the I-55 and I-57 corriders. They quiclly blew up and sped northeast at 50 - 60 mph. We watched one about 30 miles to the west. It started out as low hanging dark cloud. By the time it had passed to the north, it was a supercell with top oaround 35.000 feet.

Another one was further away to the SSE. It eventually developed into a bouble headed storm. The nothern edge got within a few miles, It triggered Severe Thunderstorm Warnings for the eastern part of the county. Anoother cell triggeered tornado warning as it crossed from Northern Iriquois County into Indiana. I took photos from a location near the intersection US 50 and I-57.

Gohonzonshu Notes & details Study continued

This is still a work in progress; starts with mandala 17

Mandala 017

• [Mandala] Number {番号}: 017
• Era and Year {年}: Bun'ei Era {文永} Eleventh Year {11} {11年}
• Month; Moon {月}: Unkown
• Day {日}: Unknown
• Nichiren's Laudatory Inscription: None
  
• Conferral; Recipient {授与書}: None
• Kept at; Housed at; Possession {所蔵}: Chiba Prefecture {千葉県} Hiraga {平賀} Hondoji {本土寺}
  
• Nickname/Popular Name {通称}: 朗尊加判 Hon Zon {本尊}
• Sheets {紙数}: Three {3} Sheets {3紙}
• Height {丈}: 86.1 cm
  
• Width {幅}: 43.4 cm
  
• Area {面積}: 3736.74 cm
  

My Comments: I can not figure out the Common Name of this Mandala. It might read something like Seal of the Bright Treasure Honzon? Seal of the Revered Light?

朗 Ro clear, serene, tranquil, bright, light, melodious
尊 Zon revered, valuable, precious, noble, exalted, treasured
加判: Add or affix a seal, stamp, or signature

Mandala 018

• [Mandala] Number {番号}: 018
• Era and Year {年}: Bun'ei Era {文永} Eleventh Year {11} {11年}
• Month; Moon {月}: Unkown
• Day {日}: Unknown
• Nichiren's Laudatory Inscription: None
  
• Conferral; Recipient {授与書}: None
• Kept at; Housed at; Possession {所蔵}: Chiba Prefecture {千葉県} Hiraga {平賀} Hondoji {本土寺}
  
• Nickname/Popular Name {通称}: Unknown
• Sheets {紙数}: Twenty {20} Sheets {20紙}
• Height {丈}: 189.4 cm
  
• Width {幅}: 112.1 cm
  
• Area {面積}: 21231.74 cm
  

My Comments: Lucia Dolce mentions this one in 'Criticism and Appropriation; Nichiren’s Attitude toward Esoteric Buddhism.' "The most striking example of a figure external to the narrative of the Lotus scripture whom Nichiren places in his honzon is Mahavairocana [One of two examples is] a mandala probably drawn in 1274 and now kept at Hiraga Hondo-ji in Matsudo, inscribes the logographs of the two aspects of Mahavairocana, Mahavairocana of the taizokai {matrix world} and Mahavairocana of the kongokai {diamond world}, respectively after the names of Šhakyamuni and of Prabhataratna {Taho}, and both preceded by the invocation namu. "

I assume by 'under', he means flanking? There are 5 figures on each side in the top row. I assume that Mahavairochana of the Matrix or Womb Realm {taizo-kai ; 胎蔵界} is on Shakyamuni's right, followed by Jippo Bunshin, and 2 of the Bodhisattvas from Underground. That would be on your left, facing.

Then, Mahavairochana of the Diamond Realm {Kongo-kai; 金剛界} would be between Taho Nyorai and Zentoku Nyoarai on the mandala's left, or your right facing.

大日如来 Dainichi Nyorai . Mahavairochana of the Sutra of the same name, and the Diamond Crown Sutra.

毘盧遮那仏 Birushana-butsu. Vairochana of the Flower Garland, BrahmaNet, and Mahavairochana sutras.

Mandala 019

• [Mandala] Number {番号}: 019
• Era and Year {年}: Bun'ei Era {文永} Eleventh Year {11} {11年}
• Month; Moon {月}: First {1}
• Day {日}: Unknown
• Nichiren's Laudatory Inscription: None
  
• Conferral; Recipient {授与書}: None
• Kept at; Housed at; Possession {所蔵}: Kyoto Metro Area {京都府} Myodenji{妙伝寺}
  
• Nickname/Popular Name {通称}: Unknown
• Sheets {紙数}: Three {3} Sheets {3紙}
• Height {丈}: 116.7 cm
  
• Width {幅}: 43.3 cm
  
• Area {面積}: 5053.11 cm
  

My Comments:

Myoudenji Homepage
http://www.cam.hi-ho.ne.jp/myoudenji/

妙伝寺
http://usui.cool.ne.jp/myoudenji.htm

Posted by rbeck at September 19, 2007 02:33 AM

Gohonzonshu Notes & Details: Mandala 016

Mandala 016

• [Mandala] Number {番号}: 016
• Era and Year {年}: Bun'ei Era {文永} Eleventh Year {11年}
• Month; Moon {月}: 12
• Day {日}: Unknown
• Nichiren's Laudatory Inscription:
• Kept at; Housed at; Possession {所蔵}: Chiba Prefecture {千葉県} Hota 保田} Myohonji {妙本寺}
• Nickname/Popular Name {通称}: Mannen {万年}Kugo {救護} Hon Zon {本尊}
• Sheets {紙数}: Three {3} Sheets {3紙}
• Height {丈}: 196 cm
• Width {幅}: 56.7 cm
• Area {面積}: 6010.2 cm

My Comments: Other sources indicate that this Honzon was dated on the First {1} day of December in 1274. The words Mannen Kugo do not appear anywhere on this Mandala; the actual origin of the nick name is a matter of some intriguing speculation It is also known as the Daihonzon, since it is the only extant Nichiren Mandala Gohonzon with the words Honzon {本尊} in the Ichienbudai laudatory inscription. It is thought Nichiren inscribed this in response to hearing word of the first Mongol invasion; which took place in November of 1274.

According to other sources, the Daihonzon was initially entrusted to Nikko, and inherited by Saisho Nichigo, one of Nikko's 12 major disciples. Nichigo was the founder of Koizumi Seminary, now Koizumi Kuonji Temple, and Hota Myohonji Temple.

Inscription: 大覚{Daikaku, Great Awakened One} 世尊 {Seson; Bhagavan, the Blessed or World Honored One} 御{Go or O, an Honorific} 入滅{entered Nirvana} 後{after} 経歴{二千二百二十{2230} 余{more than} 年{years} 雖{no one} 尓{that} 月{Gatsu} 漢{Kan, Han, China} 日{Nichi, Japan} 三{three} ヶ国{countries} 之{certainly} 間{interval of time} 未{not yet} 有{exist} 此{this} 大{Dai, Maha, Great} 本尊{Honzon} 或{some} 知{chi, jnana, knowlege, aware} 不{not} 弘之{widely spread, enlarge, propagate this} 或{or} did nor know this{不知之} 我慈父{our loving father} 以{by} 仏{Hotoke, Buddhist} 智{Satoru, Enightened Wisdom} 隠{hid} 留{fastened?} 之{this} 為{welfare, blessing, benefit} 末{posterity. future} 代{ages, generations} 残之後{left this behind} 五百{gohyaku, 500} 歳{years} 之{this} 時{time} 上行{Jogyo, (ascended, arose)} 菩薩{bosatsu, Bodhisattva} 出現{advent, apprearance} 於{in} 世{world} 始{begin, commence} 弘宣{widely propagate and proclaim } 之{this}

On Nichiren's Gohonzon for Practicing Kanjin
Life and legends of Nichiren
The Ita-Dai-Go-Honzon Issue
1274 at Minobu

Mannen Kugo Daihonzon of 1274

The Gohonzon is kept at Hota {保田} Myohonji {妙本寺} and is # 016 in Gohonzonshu. It was initially entrusted to Nikko {日興} Shonin {上人} (1246-1333). After Nikko's passng, it came into the custody of Saisho Nichigo {日郷} ((1272 0r 1293-1353)) who was one of Nikko's six {6} major younger disciples. Saisho Nichigo founded Koizumi Seminary circa 1336 {which became Koizumi Kuonji in 1406}, and Hota Myohonji in 1342. Hota is on the west coast of Boso Peninsula.

Dai[go]Honzon of 1274

Posted in Robin Beck on July 23, 2006 03:04 AM

The Mandala itself has some unique characteristics. One of the most obvious is the position of Nichiren's signature and seal. Rather than being centered below, as seen on many Nichiren Dai Mandaras, these flank the Daimoku. The Seal is on 'your' left, and the signature is on the right {facing}. Another is the position of the specific dedication; or memorandum. This entry is usually on the lower left side facing. It often tells the date {when} and, sometimes, the location {where} it was inscribed. It may also tell who received it, and why. On this one, it is on "our" lower right side. Here are two translations:

"The twelfth [lunar] month of the eleventh year of Bun'ei (1274) with the location in the mountains at Hakiri in the Province of Kai, i.e., at Minobusan."

"Inscribed in the midst of the mountains in the Village of Hakii, in the State of Kai, on that 1st day of the twelfth month of Bun’ei eleventh year (1274), the cyclical signs kinoe-inu."

Also, there are four figures in the top row, rather than three. This is also seen on some of the other pre-1278 Mandalas, as well as some possible
transcriptions of the now lost Great Mandala of July 1273. The extra pair represent the Emanation Buddhas and Virtue Buddhas of the Ten Directions. On several of the original Nichiren mandalas, their names are as follows:

*Zentoku Nyorai (English: Buddha Good Virtue): The Virtue Buddha of the Eastern direction. One of the Virtue Buddhas of the Ten directions from the LS and the Tiantai Confessional Samadhi Bodhi Mandala.

*Jippo Bunshin, apparently representing all the Emanation Buddhas. Jippo: the ten directions, east south, west, north, southeast, southwest, northeast, northwest, up [zenith] and down [nadir]. Bunshin: limitless emanation Buddha bodies.

Their exact position, relative to the other top row entries, appears to vary. On this one, and all other extant Nichiren Mandalas, they are inserted between between Jogyo and Taho on the right {6}; on the left {3}, between Jyogo and Shakyamuni. By the way, those who have the Nichiren Shoshu or Fuji style Daimandara will notice there are also 4 top row columns on these. That is the not the same. In that case, the 4th columns are to the outside of The Bodhisattvas of the Earth, and they are phrases from the Chinese Tiantai tradition.

Posted by rbeck at January 23, 2006 12:12 AM

The Actual Dai-[Go]-Honzon?

On the majority of the Great Mandalas inscribed by Nichiren, there are two side entries on the bottom. The entry on the lower right side {facing} is usually a general dedication of sorts. This appears to be the same on most of them,, and states that this "Dai Mandara" had never before appeared in "Ichienbudai". The exact words are: "Butsumetsugo ni-sen ni-hyaku san-ju yo nen no aida ichienbudai no uchi mizou no daimandara nari" "In the twenty-two hundred and thirty years since the Buddha's passing, this all-embracing Great Mandala of Ichien Budai has never before been revealed."

There is a similar entry on the Dai-[Go]-Honzon of 1274. However, it is longer, starts on the lower left side {facing}, and there are some unique words that, to my knowledge, do not appear on any other known Nichiren Mandala. Here are two translations:

"Since the Entrance into Extinction of the Great Enlightened World Honored One there have passed in succession more than two thousand two hundred and twenty years. Even so, among the Three Countries of India,Han [China] and Japan, there has not yet been this Great Object of Worship (dai honzon). Either they have known but not yet spread it or they have not known it. Our Compassionate Father, by means of the Buddha Wisdom, has hidden and retained it, leaving it for the Latter Age. At the time of the last five hundred years, the Bodhisattva Jogyo comes [or has come forth] forth in the world and for the first time spreads and proclaims it." -- Coffee House

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

Note that Nichiren wrote Dai-Honzon; "Great Worshipful Object", rather than Dai Mandara; "Great Mandala." This is why it is known as the "Dai-Honzon." Also, "the Three Countries", "Our Compassionate Father", "Hotoke wisdom"; as well the phrase "Bodhisattva Jogyo comes forth [or has come forth] -- [makes His appearance in the world]" are unique.

Dai-Honzon Uniqueness

The Mandala itself has some unique characteristics. To summarize:

1. The position of Nichiren's signature and seal. Rather than being centered below, as seen on many Nichiren Dai Mandaras, these flank the Daimoku. The Seal is on 'your' left, and the signature is on the right {facing}.

2. On the majority of the Great Mandalas inscribed by Nichiren, there are two side entries on the bottom. The entry on the lower right side {facing} is usually a general dedication of sorts. This appears to be the same on most of them, and states that this "Dai Mandara" had never before appeared in "Ichienbudai". There is a similar entry on the Dai-[Go]-Honzon of 1274. However, it is longer, starts on the lower left side {facing}, and there are some unique words that, to my knowledge, do not appear on any other known Nichiren Mandala. Note that Nichiren wrote Dai-Honzon; meaning "Great Worshipful Object", rather than Dai Mandara; meaning "Great Mandala." This is why it is known as the "Dai-Honzon." Also, "the Three Countries", "Our Compassionate Father", "Hotoke wisdom"; as well the phrase "Bodhisattva Jogyo comes forth [or has come forth] -- [makes His appearance in the world]" are unique.

3. There are four figures in the top row, rather than three. This is also seen on some of the other pre-1278 Mandalas, as well as some possible transcriptions of the now lost Great Mandala of July 1273. The extra pair represent the Emanation Buddhas and Virtue Buddhas of the Ten Directions.

Also, while the entries in the top row are typical of pre-1278 mandalas, the rest of the entries are unusual. Nissho's Daimandara of 1280 is a standard post-1280 Great Mandala: Note the positions of the Provisional Bodhisattvas on Nissho's Daimandara of 1280. Namu Yakuo Bosatsu and Namu Monjushiri Bosatsu are on the left side facing, flanked by Namu Fugen Bosatsu and Namu Bosatsu on the right. This is the same as on the Shutei Honzon, the Prayer Gohonzon, and dozens of others. Also the Nittatsu & Nikken transcriptions {the Provisional Bodhisattvas are omitted from the SGI Nichikan}. Compare that to the Dai-honzon.

On the Dai-Honzon of 1274, Yakuo, Miroku, Fugen, & Monju appear on the left {facing}, with Monju on the interior. Also, look at Kasho and Sharihotsu. On Nissho's Daimandara of 1280, they are on opposite sides just outside the Provisional Bodhisattvas. On the DH, their names are preceded by Namu, and both are the left {facing}.

Map of Nissho DaiMandara:

To be cont'd
Posted by rbeck at January 25, 2006 10:08 PM

Posted in Robin Beck on July 25, 2006 06:00 PM

Posted in Robin Beck on September 5, 2007 12:12 AM

Gohonzonshu Notes & Details: Mandalas 011 to 015

I am starting here with mandala # 011, continues through 015.

Mandala 011

• [Mandala] Number {番号}: 011
• Era & Year {年}: Bun'ei Era {文永} Eleventh {11} Year {11年} [1274]
• Month; Moon {月}: 6 [June ]
• Day {日}: Not Given
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: Shamon; wandering monk {沙門} Tenmoku {天目} Juyo; Award, Conferral {授与} this {之}
• Kept at; Housed at; Possession {所蔵}: Kyoto {京都} Metro Area{府} Myomanji {妙満寺}
• Nickname/Popular Name: {通称}:
• Sheets {紙数}: Silk {絹本}
• Height {丈}; 165.1 cm / inches
• Width {幅}: 77.3 cm / inches
• Area {面積}: 12762.23

My Comments: This silk Gohonzon issued to Tenmoku is the oldest extant Full Ten World Great Mandala, also known as the Formal Style. As seen on great Mandalas prior to 1278, there are 4 entries on each side in the top row. The extra entries are Jippo Bunshin on the right of Shakyamuni, and Zentoku Nyorai to the left of Taho Nyorai.

Nichiren was pardoned and left Sado Island on March 13 1274. On the 15th, his boat landed at Kashiwazaki, having been blown off course by a storm. The following day, he arrived at Taradomari. He then traveled to Kamakura, arriving there on the 26th. He next took up residence in the Ebisudo at what is now Kamakura Myogonzan Hongakuji Temple. In April, Nichiren met with Taira no Yoritsuna {平頼綱}, also known as Hei no Saemon {平の左衛門}, for what is known as the the third and final remonstration. He then moved to Mount Minobu, at the invitation of Nanbu Sanenaga, the Lord of Hakii, on May 12 1274. In June, he inscribed this Great Mandala Gohonzon for Shamon Tenmoku.

A search for information about the Wandering Monk Tenmoku was disappointing. Several sources list him as having received this Mandala Gohonzon. Other than that; Chris Holte mentions the Ko Moku Mondo Ki {Dialogue between Niko and Tenmoku} as Niko's record of a debate that took place in 1299. { See Also Holte}. I have no idea if this would be the same Tenmoku or not. Finally, Reverend Shoryu mentions that a Tenmoku is credited with founding two {2} Nichiren Shu Temples; Shimoya Sano Myokenji, and Shinagawa Honkoji.

The Temple that houses this silk Great Mandala Gohonzon, Kyoto Myomanji, is a Head Temple or Sohonzan {総本山} of Kenponji {顕本寺} Hokkeshu {法華宗}. Hopefully, the Myomanji Homepage might yield some information about the Tenmoku Gohonzon. Myomanji was founded by Nichiju {日什} (1314-1392) at Kyoto in 1385. There are many more links to this temple. Here are some:

Kyoto-spot 妙満寺, biglobe, Kyoto-tv, Tabitano, Tencoo, Kyotokk.

Mandala 012

• [Mandala] Number {番号}: 012
• Era & Year {年}: Bun'ei Era {文永} Eleventh Year {11年}
• Month; Moon {月}: Unknown
• Day {日}: Unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at; Housed at; Possession {所蔵}:Niigata Prefecture { 新潟県} Sado {佐渡} Myosenji {妙宣寺}
• Nickname/Popular Name: {通称}:
• Sheets {紙数}: One {1} Paper {1紙}
• Height {丈}: 42.7 cm / inches
• Width {幅}: 29.1 cm / inches
• Area {面積}: 1242.57 cm

My Comments: This mandala was written in 1274, probably in June or July. It is kept at Sado Myoseji, the same temple also houses the mandalas numbered 003b and 009.

Mandala 013

• [Mandala] Number {番号}: 013
• Era & Year {年}: Bun'ei Era {文永} Eleventh Year {11年}
• Month; Moon {月}: 07
• Day {日}: 25
• Nichiren's Laudatory Inscription {讃文}: 大覚{Dai koku, Great Awakened [one]} 世尊{Seson; Bahagavan, Blessed One, World Honored One} 入滅{Entered Nirvana ?} 後{after} 二千二百二十{2230} 余{more than} 年{years} 之{certainly} 間{interval, between} 雖{although, however} 有{possession} 経{Sutra} 文{sentence} 一 閻 浮 提{Ichien Budai} 之{this} 内{inside} 未{not yet} 有{exist} 大曼陀{Daimandara} 也{be} 得意{mind, heart, desire} 人{human} 察{understand} 之{this}
• Conferral; Recipient {授与書}:
• Kept at; Housed at; Possession {所蔵}: Chiba Prefecture {千葉} Mobara {県茂} Sogenji 原藻原寺}
• Nickname/Popular Name: {通称}: Unknown
• Sheets {紙数}: 6 sheets of paper {6紙}
• Height {丈}; 127.3 cm / inches
• Width {幅}: 57 cm / inches
• Area {面積}: 7256.1 cm

My Comments: This Great Mandala is the oldest extant Nichiren Gohonzon with an 'Ichienbudai' laudatory inscription: Very Tentative translation: "More than 2230 years have passed since the Great Awakened Blessed One entered Nirvana. During that interval, this Great Mandala for understanding the human mind had yet to exist in Jambudvipa."

It was inscribed July 25 1274. For information on the temple where it is housed, See: Treasures of Mobara Sogenji; also: Nichiren in Kazusa; Niko & Mobara

Mandala 014

• [Mandala] Number {番号}: 014
• Era & Year {年}: Bun'ei Era {文永}  Eleventh Year {11年}
• Month; Moon {月}: 11
• Day {日}: Unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at; Housed at; Possession {所蔵}: Shizuoka Prefecture {静岡県} Okamiya {岡宮} Kochoji {光長寺}
• Nickname/Popular Name: Unknown {通称}:
• Sheets {紙数}: Three Papers {3紙}
• Height {丈}: 83.4 cm / inches
• Width {幅}: 44.9 cm / inches
• Area {面積}: 3744.66 cm

My Comments: This Mandala Gohonzon was wriiten in November of 1274.

For more on the Temple that houses this Honzon, see Kyoga Take {Sutra Peak} & Kochoji Temple .

Mandala 015

• [Mandala] Number {番号}: 015
• Era & Year {年}: Bun'ei Era {文永}  Eleventh Year {11年}{年}
• Month; Moon {月}: 11
• Day {日}: unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}:None
• Kept at; Housed at; Possession {所蔵}: Shiga prefecture {滋賀県} Mabuchi {馬渕} Myokyoji
  {妙経寺}
• Nickname/Popular Name {通称}: Unknown
• Sheets {紙数}: Three {3} Papers {3紙}
• Height {丈}: 82.7 cm / inches
• Width {幅}: 43.3 cm / inches
• Area {面積}: 3580.91 cm

My Comments: This Mandala was insacribed Nichiren in November of 1274.

Gohonzonshu Notes & Details: Mandalas 008-010

Mandala 008 is known as the Ichinen Sanzen {一念三千} Honzon {本尊}. Mandala 009 is dubbed the Enlightenment of Women Honzon (Women {女人} Nirvana {成仏} Honzon {本尊} and is drawn on 18 sheets of paper. Mandala 010 is known as either the Ship Boarding {船中} or Twig {or tooth} Brush Honzon {楊子本尊}.Most likely, all of these were drawn between June 16, 1272 and March 15 1274. The big one that is missing from this time is the Sado Siken-no-Daimandara of July 08 1273. It evidently no longer exists, and was already lost in the a fire at Minobu, well before the Gohonzonshu was first published in the 1940's. The Sado Siken-no-Daimandara was Nichiren's first formal Ten Worlds Mandala, and was drawn on a large piece of silk.

Mandala 008

• [Mandala] Number {番号}: 008
• Era & Year {年}: Bun'ei Era {文永} Year Unknown
• Month; Moon {月}: Unknown
• Day; Sun {日}: Unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at, Housed at, Possession {所蔵}: Chiba Prefecture {千葉県} Hiraga {平賀} Hondoji {本土寺}
• Nickname/Popular Name {通称}: Ichinen Sanzen {一念三千} Honzon {本尊}
• Sheets {紙数}: One {1} Paper {1紙}
• Height {丈}: 39.7 cm/15.62 inches inches
• Width {幅}: 30.3 cm/ 11.9 inches
• Area {面積}: 1202.91 cm

My Comments: What makes the Ichinen Sanzen Mandara unique, is the inclusion of two siddham, or esoteric sanskrit seed symbols, for the Buddha Mahavairochana (Dainichi). In Nichiren’s time, Ryobu Shinto, a syncretic blend of Shingon or Mikkyo Buddhism, viewed the Shinto Kami as manifestations of Buddhist Divinities. The most significant was the of the Sun Goddess Amaterasu Omikami or Tensho Daijin with Dainich Nyorai. This also relates to the Siddham symbols for Aizen and Fudo, which appear, likely as guardians, on the sides of many of Nichiren’s Mandala Gohonzons. If I understand correctly, Fudo and Aizen are seen as the guardians and messengers of Mahavairochana.

In 'Criticism and Appropriation; Nichiren’s Attitude toward Esoteric Buddhism.' Lucia Dolce wrote, "an undated mandala also kept at the Hondo-ji (believed to have been produced in 1272), contains two other siddham apart from those of Acala [Fudo] and Ragaraja [Ragaraja] drawn in the upper part of the icon, at the sides of the title of the Lotus Sutra {Daimoku}. To identify these two graphemes is quite difficult, for they are not drawn in a standard form. I think that the siddham on the left side of the mandala is the seed-letter (shuji ) used to represent Mahavairocana of the kongõkai („½‹), while the siddham inscribed on the right side may be one of the seed-letters of Mahavairocana of the taizokai, written incorrectly."

That noted, I think Aaron has them identified in his diagram. Partial Tentative Transliteration:

On your left, facing, or the mandalas right, reading your left to right:
Nan{南} Mu{無} Kishimojin {鬼子母神}
Nan{南} Mu{無Monju {文殊}Fugen {普賢} Bosastsu {菩薩}
Nan{南} Mu{無} Shak{ 釈} Ka{尊} Mu{牟} Ni{尼} Butsu{仏}

Down the center: Nan{南} Mu{無} Myo{妙} Ho{法} Ren{�} Ge{華} Kyo{経}

On your right facing, or the mandala's left, reading from your left to right:
Nan{南} Mu{無} Ta{多} Ho{宝} Nyo{如} Rai{来}
Nan{南} Mu{無} Chigi {智z} Bosatsu {菩薩}
Nan{南} Mu{無} Ju ra setsu nyo {十羅刹女}?

Sanskrit Seed Symbols:

On the top, each side; Mahavairochana (Dainchi); on the mandala's right, your left facing; Siddham: Aanku ; on the mandala's left, your right facing, Siddham: Bannku.

On the sides; on the mandala's right, your left, facing: Aizen; Siddham: U-UN; on your right facing, the mandala's left: Fudo; Siddham : KAN

Inscriptions: On your left facing, the mandala's right: This is likely a quote from the Maka Shikan.

On your right facing, the mandala's left: ?? and another phrase. Namu ????? Kyo

Signature: Bottom Center: Nichiren's Printed Kanji Name and Koa Seal.

It is thought that the Ichinen Sanzen Honzon was written in June of 1272, at Ichi-no-sawa, which is modern Sawata. At the time, Nichiren was staying at the residence of Kondo Kiyohisa. It is now kept at the Hiraga Hondo-ji (Ajisaidera) Temple {Home Page} in Matsudo, of the old Shimousa Province on Boso Hanto. I believe this temple is affiliated with the Kamakura based Nichiro-Hikigayatsu lineage headquartered at Kamakura Myohonji . Other links: Link and Link . In addition to the Ichinen Sanzen Mandala, Hondo-ji at Hiraga also houses two other original Nichiren Mandalas. These are #17 and #18, both undated. The Temple appears to be closely connected with the conversion of Nichiro's half brother Nichizo (1269-1342).

Mandala 009

• [Mandala] Number {番号}: 009
• Era & Year {年}: Bun'ei Era {文永} Year Unknown
• Month; Moon {月}: Unknown
• Day; Sun {日}: Unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at, Housed at, Possession {所蔵}: Niigata Prefecture {新潟県} Sado {佐渡} Myosenji {妙宣寺}
• Nickname/Popular Name {通称}:Women {女人} Nirvana {成仏} Honzon {本尊}
• Sheets {紙数}: 18 sheets {18紙}
• Height {丈}: 157 cm/62 inches
• Width {幅}: 103 cm/40.5 inches
• Area {面積}: 16,171 cm

My Comments: Sado Myosenji is located at Abutsubo, Mano Town, Sado City. The temple also houses the mandalas numbered 003b and 012.

Links: asahi/gojyaku/sado/myousenji ... tencoo/jinja/xmyosen ... kawai52.cool.ne.jp/niigata-myousenji .. . hgotan.hp.infoseek.co.jp/etigonobutubutu/myousenji ... homepage2.nifty.com/sado/myosenji.... niigata-kankou.or.jp/sadoguide/mano/myousenji ... kimura-product.co.jp/niigata

Sado Siken-no-Daimandara of July 08 1273

"On July 8th, 1273, St. Nichiren, brushed the seven sacred characters Na-mu Myo-ho-ren-ge-kyo down the center of a piece of silk material measuring about two feet, six inches by five feet, eight inches." -- from Nichiren Shu

"1273 July 8: Inscribes the first Mandala Gohonzon of the Ten Worlds, as a symbol of the Lotus Sutra and object of worship." --from Timeline of Nichiren's Life

"The first Mandala Honzon was revealed on July 8, 1273."-- Rev. Shokai Kanai

"On July 8 of that year, he wrote the Great Mandala for the first time" "...the eighth day of the seventh month of 1273, ... is said to be the date of his first writing of the Great Mandala, ... "Manual of Nichiren Buddhism by Rev. Senchu Murano

This is considered to be Nichiren's first Formal Style Ten Worlds Great Mandala. The original of this Mandala was lost in a 1275 or 1276 fire at Minobu. The same tragedy deprived us of the original copy of the Kaimoku Sho. While the mandala is not extant. Chikusan's Treasure bears the date July 8, 1273. It also bears inscriptions suggestive of the Sado Siken-no-Daimandara. Moreover, the proportional dimensions are identical to those described above. Based on that, I suspect it might represent a copy of the actual Gohonzon that Nichiren inscribed on that date.

Of this, Kazuo Kawai wrote:

"This gohozon's date, ... ["Chikusan's Treasure"], the eighth day of the seventh month in the tenth year of Bun-ei -- is surely the same as that of so-called "Sado siken no Dai mandala" (the great mandala which was drawn in Sado for the first time). But the famous gohonzon is reported to have been lost in the fire in Mt .Minobu together with other very important documents such as Nichiren's original manuscript of "Kaimoku sho" in the eighth year of Meiji, more than 100 years ago, so we don't have even the photo picture of the gohonzon. Only some priests who had a chance to see it before the fire left the records which tell us what the gohonzon looked like, what were drawn on it." -- KK

Mandala 010

• [Mandala] Number {番号}: 010
• Era & Year {年}: Bun'ei Era {文永} Year Unknown
• Month; Moon {月}: Unknown
• Day; Sun {日}: Unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at, Housed at, Possession {所蔵}: Niigata Prefecture Hokuriku Area {新潟県} Sado {佐渡} Myohoji {妙法寺}
• Nickname/Popular Name {通称}: Ship Boarding {船中} or Twig Brush {楊子} Honzon {本尊}
• Sheets {紙数}: One {1} Paper {1紙}
• Height {丈} :   27 cm/11 inches
• Width {幅}: 14.2 cm/5.6 inches
• Area {面積}: 383.4 cm

My Comments: According to a legend, Nichiren inscribed this Honzon with a twig intended for use as tooth brush, on a piece of material from the roof of a boat. He then gave the mandala to the captain. It is unclear if this relates to the boat trip on the way to Sado, or the return trip after his pardon:

宝物は、日蓮上人ご直筆の曼陀羅。聖人が御赦免になって鎌倉へお帰りになる時、船中で船の屋根に使っていたカヤ一本をぬきとり、その先を歯で噛んで筆の代わりにして、南無妙法蓮華経の七文字を書き、船頭に与えたものといわれるものです。

Most likely, this would have been in the spring of 1274, after Nichiren received a pardon. That way, its position as # 010 makes more sense. In fact, all of 003 to 010 were probably drawn during the Sado Exile.

By the way, Sado Myohoji, where 010 is kept, is a five {5} minute walk from Ryotsu Port.

Posted by rbeck at September 17, 2007 08:48 AM

Gohonzonshu Notes & Details: Mandalas 003 to 007

This collection includes seven {7} Nichiren Mandala Honzons: 003, 003b, 003c, 004, 005, 006, and 007.

The format on these is very simple: NanMu{南}{無} Myo{妙} Ho{法} Ren{�} Ge{華} Kyo{経} is written down the middle; flanked by Nan Mu{南無} Shak'{ 釈} Ka{尊} Mu{牟} Ni{尼} Butsu{仏} on your left {the mandala's right} and Nan Mu{南無} Ta{多} Ho{宝} Nyo{如} Rai{来} on your right {the mandalas left}. The Siddham {sanskrit seed syllable} for Aizen {Ragaraja}, U-UN, is on the right {left facing}; while the Siddham for Fudo {Acala}, KAN, is on the right side {left facing}. Nichiren's printed name, in Kanji, and his kao seal, are at the bottom, in opposite corners.

All of these are undated. None of them have a named recipient. All were likely inscribed while Nichiren was at Ichinosawa {modern Sawata, Sado Island} residence of Kondo Kiyohisa. Given their placement in the Gohonzonshu, they were thought to be inscribed in June of 1272. Translated Gosho or Goibun from around this time include:

• Reply to Sairen-bo Written to Sairen-bo Nichijo on 13 April 1272 from Sado - Ichinosawa
• The Gods Same Birth and Same Name Written to Nichigen-nyo in April of 1272 from Sado - Ichinosawa
• Earthly Desires Are Enlightenment Written to Shijo Kingo on 2 May 1272 from Sado - Ichinosawa
• Letter to the Sage Nichimyo Written to Nichimyo Shonin on 25 May 1272 from Sado - Ichinosawa
• The Pure and Far-Reaching Voice Written to Shijo Kingo in 1272 from Sado - Ichinosawa
• On Prayer Written to Sairen-bo Nichijo in 1272 from Sado - Ichinosawa

Mandala 003

• [Mandala] Number {番号}:   003
• Era & Year {年}: Bun'ei Era {文永} Year Unknown
• Month; Moon {月}: Unknown
• Day {日}: unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at; Housed at; Possession {所蔵}: Kyoto {京都} Honnoji {本能寺}
• Nickname/Popular Name: {通称}: Unknown
• Sheets {紙数}: One {1} Paper {1紙}
• Height {丈}: 48.8 cm / 19.2 inches
• Width {幅}: 28.8 cm / 11.4 inches
• Area {面積}: 1290.24 cm

My Comments: Kyoto Honnoji is where Mandala # 003a is housed. The Temple is a Head Temple or Daihonzan of Honmon Hokke Shu Honmonryu; formerly known as the Happon Ha {Eight Chapter School} of the Shoretsu Ha lineages. Other Gohonzon kept at Honnoji include numbers 043, 045. 054: 092, and 115.

Mandala 003b

• [Mandala] Number {番号}: 003b
• Era & Year {年}: Bun'ei Era {文永} Year Unknown
• Month; Moon {月}: Unknown
• Day {日}: unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at; Housed at; Possession {所蔵}: Niigata Prefecture { 新潟県} Sado{佐渡} Myosenji { 妙宣寺}
• Nickname/Popular Name: Unknown
• Sheets {紙数}: One {1} Paper {1紙}
• Height {丈}: 42.1 cm / 16.6 inches
• Width {幅}: 26.4 cm / 10.4 inches
• Area {面積}: 1111.44 cm

My Comments: The Myosenji Temple that houses Mandala 003b is located at Mano Town, Sado City. It is also called Abutsubo Mosenji, for Nichiren's first disciple at Sado Island. For links, see Mandala #009 below. Mandala # 012 is also kept at Sado Myosenji.

Mandala 003c

• [Mandala] Number {番号}: 003c
• Era & Year {年}: Bun'ei Era {文永} Year Unknown
• Month; Moon: Unknown
• Day {日}: unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at; Housed at; Possession {所蔵}: Kyoto {京都} Myorenji {妙蓮寺}
• Nickname/Popular Name {通称}: Unknown
• Sheets {紙数}: One {1} Paper {1紙}
• Height {丈}: 45.8 cm / 18 inches
• Width {幅}: 28.5 cm / 10.4 inches
• Area {面積}: 1305.3

My Comments: Kyoto Myorenji also houses Mandalas 002 and 098.

Mandala 004

• [Mandala] Number {番号}:   004
• Era & Year {年}: Bun'ei Era {文永} Year Unknown
• Month; Moon {月}: Unknown
• Day {日}: Unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at, Housed at, Possession {所蔵}: Shizuoka Prefecture {静岡県} Koizumi {小泉} Kuonji {久遠寺}
• Nickname/Popular Name {通称}: Unknown
• Sheets {紙数}: One {1} Paper {1紙}
• Height {丈}:52.4 cm / 20.6 inches
• Width {幅}: 33 cm / 13 inches
• Area {面積}: 1729.2 cm

My Comments: Wiki has an entry on this Temple: 小泉久遠寺 . I may try to read that. At this point, I have no credible information concerning Koizumi Kuonji. It was apparently founded by Niida Kyo-bo Nichimoku (1260-1333) as his residential Temple, called the Renzo-bo, circa 1290 or so. After Nichimoku passed away, Saisho Nichigo (1293-1353) established Koizumi Seminary at that location. In 1406, Nichigo's successor, Nanjo Nichiden {1340-1416}, expanded Renzo-bo-Koizumi Seminary into a temple, which was named Koizumi Kuonji.

Mandala 005

• [Mandala] Number {番号}: 005
• Era & Year {年}: Bun'ei Era {文永} Year Unknown
• Month; Moon {月}: Unknown
• Day; Sun {日}: Unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at, Housed at, Possession {所蔵}: Niigata Prefecture {新潟県} Sanjo {三條} Honjoji {本成寺}
• Nickname/Popular Name {通称} : Unknown
• Sheets {紙数}: One {1} Paper {1紙}
• Height {丈}: 44.8 cm / 17.6 inches
• Width {幅}: 29.4 cm / 11.6 inches
• Area {面積}: 1317.12 cm

My Comments: The Temple where this Mandala is housed appears to have some connection with the Sado Exile. I recall reading somewhere that Nichiren may have stopped at Sanjo on the way from Echi City to Teradomari. Note that Sanjo is not far from Teradomari. There was a legend connected, but my memory fails. Here is a link to a brief article with pictures: 本成寺 三条市. That appears to indicate that Nichiren received a warm reception at Sanjoshi, either on the way to exile, or possibly on the return trip, after his pardon in March of 1274. On the way from Sado Island back to Teradomari, in March 1274, Nichiren's boat was blown off course, and crash landed at Kashiwazaki. He may have passed through sanjo Town on the way from Kashiwazaki to Teradomari.

The Temple was evidently founded by Nichiin in 1297 and is part of the Hokke-shu {法華宗} Hommonryu. It appears to be best known for Dance of the Yasha at the Bean-Throwing Ceremony, orSetsubun Oni; Setsubun Oni Dance at Honjoji Temple. There is also a two story {二重} pagoda or stupa {塔婆} of note: Link. It looks like it was built as a war memorial {忠霊塔} in 1952 CE.

Mandala 006

• [Mandala] Number {番号}: 006
• Era & Year {年}: Bun'ei Era {文永} Year Unknown
• Month; Moon {月}: Unknown
• Day; Sun {日}: Unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at, Housed at, Possession {所蔵}: Tokyo Metro Area {東京都} Sugamo {巣鴨} Honmyoji {本妙寺}
• Nickname/Popular Name {通称}: Unknown
• Sheets {紙数}: One {1} Paper {1紙}
• Height {丈}: 43.6 cm / 17.2 inches
• Width {幅}: 29.4 cm / 11.6 inches
• Area {面積}: 1281.84 cm

My Comments: Here are links Sugami Honmyoji: 本妙寺 and link2 ; where this mandala is housed.

Mandala 007

• [Mandala] Number {番号}: 007
• Era & Year {年}: Bun'ei Era {文永} Year Unknown
• Month; Moon {月}: Unknown
• Day; Sun {日}: Unknown
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at, Housed at, Possession {所蔵}: Kyoto Metro Area {京都府} Chomyoji {頂妙寺}
• Nickname/Popular Name: {通称} Unknown
• Sheets {紙数}: Two {2} Papers {2紙}
• Height {丈}: 86.7 cm/34.1 inches
• Width {幅}: 30 cm/11.8 inches
• Area {面積}: 2601 cm

My Comments: Here are some links to Kyoto Chomyoji, where this Mandala and Mandala #050 are housed: 頂妙寺; ... wiki article; ... photo; ... link ; ... 頂妙寺.

Posted by rbeck at September 16, 2007 03:51 PM

Diskonytes

slow blues

Oh sit there, ah go on, go on
And count your fingers.
I don’t know what else, what else
Honey have you got to do.
And I know how you feel,
And I know you ain’t got no reason to go on
And I know you feel that you must be through.
Oh honey, go on and sit right back down,
I want you to count, oh count your fingers,
Ah my unhappy, my unlucky
And my little, oh, girl blue.
I know you’re unhappy,
Ooh ah, honey I know,
Baby I know just how you feel.

]

It's been too hard living, but I'm afraid to die
I don't know what's up there beyond the sky
It's been a long time coming
But I know a change is gonna come

I graduated high school in 1971. Back then, I was a wannabe Dead Head. It was within a few years of that when Disco started. By 1976, it was big. I hated it. Boss Boz Scaggs did a Disco hit or two. The Dead even did some Disco/Dance/Funk influenced studio material. Ugh. Then, about 1979, some strange things happened. To make a long story short, I actually started liking some of Disco music, and would hang around some dance clubs. {I always was late to the party}. Actually, the stretch from 1979 to 1985 was when some of the best Dance Songs were released. A lot really good funk soul bands were crossing over. Also, early Hip Hop Rap was really getting started; some of it was good. Anyway, I was fiddling around at Youtube and assembled some 4 song play lists.

Diskonytes

This jam is hot:

Posted by rbeck at September 2, 2007 02:49 PM

Rotating Cross MVP and the Wave Vortex

In "The Bodhisattva of Compassion, the Mystical Tradition of Kuan Yin" John Blofield offered something called "Three Kuan Yin Visualizations In One." The first of these caught my eye for three reasons:

• It is a 6 beat mantra powered visualization {utilizing Om Mani Padme Hum}.
• It reminds me of Christians crossing themselves; thus connecting with the view that Maria and Jesus are the same iconographic archetypes as as the maternal Avalokitesvara {観世音} {Kuan (shi) Yin, Kan (ze) non} and Samantabhadra {普賢} (Puxian/Fugen} respectively. {Although the baby Jesus in Koyasu Kannon {子安観音} or Jibo Kannon's {慈母観音} arms is actually Mettaya/Maitreya, (Miroku) {[弥勒} but that is another topic}. Also, the same maternal archetype is seen in the benevolent Koyasu form of Kishimojin, shown as a kind of angel, or heavenly maiden, known as hitenyo. {While I am at it, part of Jesus' life also makes me think of Never Despise (Fukyo) {不軽}.
• The Blofield 6 beat MVP creates two lines; like a cross. There is a vertical line, like with the Tsuji-Atkins method, that more or less traverses the spine. Then, there is a horizontal line across the shoulders. This makes it easier to visualization the rotation of the mantra.

Here is my 6 beat Rotating Cross Mantra Powered Visualization, loosely inspired by Blofield, using the Daimoku of the Lotus Sutra Mantra:

1. 南無 Nam' or Namu {1 beat} = Crown Chakra
2. 妙 Myo = Brow Chakra
3. 法 Ho = Throat Chakra
4. 蓮 Ren = Left Shoulder
5. 華 Ge = Right Shoulder
6. 経 Kyo = Heart Chakra

There are several other ways to visualize this, but let us keep it simple for now. The Nam {南無}, Myo {妙}, Ho {法} and Kyo {経} form a vertical line from the crown, to the third eye, to the throat, to the heart. Meanwhile, the Ren {蓮} and Ge {華} forms a horizontal line across the shoulders. While chanting this way, I began to notice a 'sensation' of a rotation, like a prayer wheel turning. Note that I am not talking about the spin of each chakra, but a sort of dominant spin of an energy wave vortex.

The primary rotation I experienced went from my left to my right, or clockwise. Picture a wheel spinning in a clockwise direction. or the movement of second hand on an old fashioned circular school clock. Then picture the wheel or clock flat; this is like the rotation I experiences.

Another way to visualize this is the traditional Tibetan prayer wheel. Or for those old enough to recall, a record spinning on a turntable. One thing, I am talking about an overall rotation, not the spinning of each individual chakra. I began chanting this way years ago. Chanting always created "ki" energy in my hands, the visualization gave me a way to direct and control this energy. Also, I have a serious equilibrium or balance disorder, and this method helped me ground and center.

As I continued to chant this way, for longer stretches of time, I began to experience a non-sensation that was like an energy vortex; which spiraled outward, in a clockwise direction. Over time, I started getting too 'keyed up,' to the point where I became restless and agitated. I also experienced negative desires, thoughts and emotions; which I did not know how to counter. Because of those, issues, I had to back off. More recently, I have learned the cultivation of metta-karuna (jihi) {慈悲} or Brahma Vihara/Four Immeasurables or Four Infinite Virtues (shi muryo shin) {四無量心}; practices which generate positive emotional energies. I also learned samatha techniques to calm or still the mind.

Since resuming the mantra powered energy wave chakra chanting, I found a way to generate another rotation that is slightly different. This one rotates like an upright wheel. There is no axis, it is more like it spins on spokes. If there were an axis, it would be a third line, passing through or impaling the heart. As I chanted, I would switch back & forth between the two; the upright wheel, and the the wheel laying on its side. This generated a new non-sensation. Instead of being tubular, like the prayer wheel, or a vortex, or a wheel, it was more like a globe.

While researching all this, I also came across discussions about positive or clockwise rotations; and negative or counter clockwise rotations. I became aware that when I had lapsed into negative mental mental states -- angry emotions, greedy desires, and confused thinking, the rotation had indeed reversed itself. This gets us into a murky area:

The symbol I experimented with is the ancient svastika {स्वास्तिक}, an equilateral cross with arms bent at right angles, all in the same direction. "The term is derived from Sanskrit svasti, meaning ggod fortune and well-being. The Thai greeting sawasdee is from the same root and carries the same implication." -- {I pretty much plagiarized that definition from about 20 sources}

As everyone knows, Hitler adopted the svastika as a symbol of the Nazi Party. People who are ignorant of its true history automatically assume it is intended as a symbol of racism, and regard its use as a "hate crime." I think this guy wants to get rid of the symbol:

"Apparently, this subtle variation in visual presentation is not enough to win over those who would toss the once-holy symbol into the garbage bin of history. What would the historical Buddha say about this? Would he say, that the preservation of the original and intended meaning attached to the symbol is far more important than the preservation of the symbol itself? And if we are to toss the swastika into the garbage bin of history, should we not also consider tossing other desecrated religious symbols into it as well? What about the Christian cross?" -- The Seal on Buddha's Heart

Or maybe that was sarcasm?

Sources, even the same source at times, have contradictions about what is meant by left facing and right facing:

"In ancient times, the direction of the swastika was interchangeable as can be seen on an ancient Chinese silk drawing. Some cultures in the past had differentiated between the clockwise swastika and the counter-clockwise sauvastika. In these cultures the swastika symbolized health and life while the sauvastika took on a mystical meaning of bad-luck or misfortune. But since the Nazis use of the swastika, some people are trying to differentiate the two meanings of the swastika by varying its ndirection - trying to make the clockwise, Nazi version of the swastika mean hate and death while the counter-clockwise version would hold the ancient meaning of the symbol, life and good-luck." -- The History of the Swastika

Sawastika and Sauvastika are actually just phontic changes of the exact vsame word, somewhat like mano and manas.

A right-facing swastika may be described as "clockwise"... -- Swastika

I am not sure why, I do not even know what that means.

"The flag for the Third Reich was indeed a counter-clockwise swastika." -- Positive Swastikas (counter-clockwise)

When I look at the Nazi flag, its arms point to my right. Of course, that would be the flag's left. As for rotation, it is not rotating, so clockwise or conter clockwise in this context is meaningless.

"A swastika is of two types: the right-handed or male, representing the vernal sun and the god Ganesha. In this Svastika, the extremities of the arms of the cross bend clockwise. It is considered auspicious. The left-handed or female cross represents the autumnal sun and the goddess Kali. Its arms are bent in an anti-clockwise direction and it is believed to be inauspicious." -- Svastika

"The Buddhist swastika is almost always clockwise, while the swastika adopted by the Nazis (many of whom had occult interests) is counterclockwise." -- The Swastika Symbol in Buddhism

No one seems to know which way to spin the wheel is correct. The terms left facing and left handed are ambiguous. If I am facing a Honzon, my left is its right. Clockwise is more objective, but some sources have even that confused. My take is that right facing or right handed means the arms point to our left. That assumes we are facing it, looking at its front. Therefore, the Nazi Sawaskika does indeed face left, its left.

On the other hand, clockwise has a clearer meaning; from our perspective, it spins from our left to our right. But what if I am the clock? Good grief, this is confusing! My instinct is to spin the chakra wheel, Dharma wheel, 'cross,' or wave vortex; from my left to my right. and I suspect that is clockwise. Note that the way the arms point has nothing to do with rotation. Either way can be spun either way.

I do believe we emit vibes that affect the mood or noumenal atmosphere in our midst. Our vibes flow within and without us. However, I do not really believe in curses or blessings from a distance. Even if they are real, what matters is one's intent -- is it amity/metta or enmity/byapada? It seems like the Nazi's curses boomeranged on them, and I doubt this was because of which way they made swastikas. At any rate, as a Buddhist, I aim to reclaim our symbol of well being from the Nazis; and if possible, redeem it, but I shall go about this rather quietly.

Note: by noumenal I mean phenomenon that are not really phenomenal, because they are not perceived via the five or six sense organs; they have no shape / size/ color, sound, aroma, flavor, texture, or other characteristics that can be empirically measured. They are real, but they are noumena.

For Burma

Burma Update: Monks Dying for Freedom

We just got phone call with our sister living in Yangon about a few hours ago.

We saw on BBC world, saying that 200 monks were arrested. The true picture is far worse!!!!!!!!!

For one instance, the monastery at an obscure neighborhood of Yangon, called Ngwe Kyar Yan (on Wei-za-yan-tar Road, Yangon) had been raided early this morning.

A troop of lone-tein (riot police comprised of paid thugs) protected by the military trucks, raided the monastery with 200 studying monks. They systematically ordered all the monks to line up and banged and crushed each one’s head against the brick wall of the monastery. One by one, the peaceful, non resisting monks, fell to the ground, screaming in pain. Then, they tore off the red robes and threw them all in the military trucks (like rice bags) and took the bodies away.

The head monk of the monastery, was tied up in the middle of the monastery, tortured , bludgeoned, and later died the same day, today. Tens of thousands of people gathered outside the monastery, warded off by troops with bayoneted rifles, unable to help their helpless monks being slaughtered inside the monastery. Their every try to forge ahead was met with the bayonets.

When all is done, only 10 out of 200 remained alive, hiding in the monastery. Blood stained everywhere on the walls and floors of the monastery.

Please tell your audience of the full extent of the fate of the monks please please !!!!!!!!!!!!

‘Arrested’ is not enough expression. They have been bludgeoned to death !!!!!!

sab be it tho yo
a ve ra hon tu
a bya paj jha hon tu
ani gha hon tu

May all beings
be free from enmity and danger
be free from mental suffering
be free from physical suffering

Metta Bhavana Video

Real Player {.ram} just sound

Mettawaves powered by Namu Myo Ho Ren Ge Kyo
Posted by rbeck at September 28, 2007 09:10 PM