Robin Beck

How can we propagate Buddhism in the West?

I am very interested in ways that the Dharma can take root, grow, and even thrive in the USA. Thoughts?

One thing, I am absolutely certain, 100% confident, that launching jihads or crusades against other Nichiren Buddhists will not help, and will hinder our acceptance and growth. It rightfully subjects us to ridicule. We can hang together, or hang alone. The USA still has freedom of religion. To survive, grow, and prosper, we shall have to meet the needs, wants, etcetera of real people. It is a free market of ideas, and I like it that way.

Three things I see that Nichiren Buddhism offers; which people need, are:

1. Basic self reformation
2. The cultivation of intellectual / cognitive skills
3. The healing of both mental and physical disease.

If we show success in those areas; some very influential people will sit up and take notice. I am sure there are other good things too. Just imagine if the SGI put the resources used to fight the temple, or to get awards for Ikeda, into other things. Like helping criminals reform, cultivating first rate academics or scholars, and helping people find ways to heal mental and/or stress related physical illness? Maybe some of those things are being done to some extent, by some people in SGI. However, I know of people who are pursuing or have pursued those things, with a lot of effort -- people like Betty {Chanter} and Chuck Atkins are among those who come to mind. It sure seems like they too often wind up being marginalized, or are even driven out of the organization.

I have been thinking about Nichiren Shu, are the best vehicle of propagation in the west? I see value in kinking with a tradition. I also see vakue in pursuing an independent path.

IIRC, the Nichiren Shu that exists today is not the same as the Hokke Shu that was renamed Nichiren Shu in the 1500s. I think the present Nichiren Shu was created when the Meiji Government forced temples to consolidate. There is a lot of diversity and even conflicting views of history and correct practice within Nichiren Shu. It is a big tent, a vast tent. There is much to nitpick about, some things that might be dubious, also much to learn from.

Some temples in Japan are maybe more like family businesses. Some might earn revenue selling trinkets to tourists. Others are paid by merchants in their respective neighborhood to do exorcisms to prevent disasters. They bless buildings, bridges and stuff -- I have no idea if that really works. Women go to one of the temples to pray to a statue of Hariti, said to be carved by Nichiren, so they can have safe child births. Nichiren Shu has a temple st virtually every famous Nichiren site. Those sites attract pilgrims, tourists, and blessing seekers. Those attractions provide revenue. These same temples house many Nichiren artifacts, items that could be lost to the future if the temples had no revenue.

I do not expect to Nichiren Shu look like that in the USA. I know of a Minister from Texas who was trained in the Zange ritual. She and her husband are apparently active in prison ministries; helping convicts change their karma. That kind of thing is a big deal here in the USA. We traditionally look to private community service foundations and Churches, not government, to heal social ills. We even have the faith based initiatives. I think Buddhism can be even more successful than Christian Ministries, which, BTW, I think are helpful.

As for promoting Nichiren Buddhist scholarship, hats off to Reverend Ryuei. I would like to see ways of expanding the type of work he does, other than the ordination path. Some way to train and certify lay theologians would be way kewl.

Translating Terms

I am going to be adding to this, and re-dating it. Comments welcome

When writing, I try to be clear. The problem is that Buddhist terms have been translated and retranslated. As a Nichiren Buddhists, I was introduced to the go-on Japanese reading of Chinese translations; even though I did not know that. Among these sino-japanese terms, there are plenty of homophones, so we need to know which shin, which kan, and so on. Then there are four or so other ways to read the same kanji. These were translated from Sanskrit; which may or may not be the same as the Pali originals. Argh!

Then we often have a bunch of different translations of the same term. So I might give the Pali, the Sanskrit if different, the sino-japanese, the kanji script, and several common translations. Then people like Hanlen, Gropp, or Petry give me grief about using 'lingo.' It also makes it seems like one must be a frigging linguist to be a Buddhist. I can recall detesting Sanskrit terms, until I figured out they consist of syllables, not letters.

Soooo, anyway, I was reading a nice article, and the author was talking about mindfulness. I started getting confused though, then it dawned on me; he was translating samatha / shi { 止}; a term usually translated as calm, tranquility, or sometimes concentration, as mindfulness. Then, he was translating Sati / Smrti / Nen {念}, a term normally rendered as mindfulness, as recollection. This changed the whole meaning of the article.

Now, I am all for making this material accessible. and using English. However, I can also see doing that leading to ambiguity and confusion. I figure If I am going to confuse readers, I might as well do it right. Perhaps readers have some advice?

Here are some terms commonly used and confused in discussions about meditation:

Bhavana: I do not know the sino-japanese for this. For Buddhist use, cultivation
is the best translation. For general use, it means education. Meditation is bad translation.

Samatha / shi { 止}: I have seen this translated as calm, tranquility, quietude, stilling [of the mind]. These are all fine, I do not have a preference. Mindfulness is not fine; concentration is dubious, as are stopping or cessation. THE latter four are better used as translations of other terms.

Samadhi / sanmai { 三昧 a transliteration}: I have seen this translated as concentration, contemplation, and meditation. For Buddhist use, concentration is my preference. Note that Sama-tha and Sama-dhi are virtually the same word. However, in context, samatha has a broader meaning. Also, In Patanjali Yoga, samadhi has a different meaning, it is sometimes translated as trance, and infers a sort of cosmic consciousnesses.

Jhana/Dhyana / Zen {禅}: Meditation, contemplation, or Absorption. In Japan, this is pretty much a generic term for silent meditation. I think that is correct in Patanjali Yoga too. However, in the original Buddhist context of samatha bhavana, jhana or rupa-dhyana is a deep state of samadhi or concentration, focused on form. I like absorption as a translation.

Samapatti: Attainment; a sort of abstract or formless absorption

Nirodha: Cessation, stopping [of consciouness].

Sati/Smrti / nen {念}: Mindfulness, attention, a perceptive or spacious awareness.

Vipassana/vipashyana / Kan {観}: I think the best translation is insight. Others include observation, seeing, and contemplation.

Panna/Prajna / Hannya { 般若, a transliteration} / E {慧}: One of several words translated as wisdom or discernment. Its use implies more than just book knowledge; it seems to be practical wisdom, but more than just know-how from experience. It seems to indicate understanding, as opposed to rote learning.

Jnana/idna / Chi {智}: Translated as gnosis, information, knowledge, or wisdom. Its use sometimes implies acquired cognitive skills; at other times, acquired information.

Vijja/Vidya / Myo {明}: Knowledge or Wisdom, generally of the more arcane or esoteric sort, such as secret lore.

Vinnana/Vijnana:

Visualizing The Five Skandhas & Mindfulness {1}

Mindfulness & the Skandhas
Ki to Revitalization

Definitions

In the Pali Canon, the Buddha taught that there is no real ego, self, or soul; what we conceive of self is actually a temporary combination of the five skandhas. In Nichiren Buddhism, the Five Skandhas comprise one of the San Seken, or Three Fields. The San Seken combine with the Ten Worlds, and Ten Suchnessess, to form the theory of Ichinen Sanzen, a basic tenet of Tiantai and Nichiren Buddhism. Yet, this {the skandhas} is a topic, I rarely, if ever, see discussed in much detail in e-groups.

During thirty plus years of practice; I could never wrap my mind around this concept of Five Skandhas; so I pretty much ignored it. The various translations -- heaps, bundles, piles, components, formations, aggregates -- are not of much help. I have decided that translations of skandha are probably an impediment to understanding, we are better off just using the borrowed term, as with karma, Dharma, etcetera. Moreover, the only real way to understand the panca-skandha is to attempt to observe them directly. How did the Buddha arrive at this understanding? I suspect it was largely a product of observing himself and others. That said, translating the terms for the individual skandhas is useful; though while some terms translate smoothly, others are more difficult.

Rupa-Skandha: Rupa means form. There is also rupa-rupa; or gross physical form, and arupa-rupa; subtle or abstract form. For our present puposes of Mindfulness, I am taking rupa to mean Rupa- kaya -- our physical bodies.

Vedana-Skandha: Vedana is usually translated as sensation, which I prefer. I have seen it translated as either feeling or perception, both of which I think confuse the issue. Here, I am interested in reducing this to the five basic incoming sensations. Then we have autonomous non-conceptual mental perception; or recognition of physical phenomena, as a sixth. I am matching this up with mindfulness of sensation {vedana sait/smrti}.

Samjna-Skandha: I am convinced that this can not be translated. I like cognition, because it includes both the irrational or emotional; and the rational or conceptual. But it also includes perceptual recognition. I do not like perception as a translation of samnja at all, as that process is too concrete. I like conception, or even ideation, because these point to abstract cognition, but both could be taken to exclude emotion. Samnja could even be translated as the self directed or volitional mind, but that creates other issues, I am matching this with Mindfulness of Citta; but taking Citta in the limited context of self aware abstract mental processes, or apprehension of noumena. In my model of Consciousness, this is the function of the Seventh Consciousness; which is the cerebral part of mind that creates the False sense of Ego. I call this Manas or Mano-citta to differentiate from Mano-Vijnana {autonomous brain function} and Alaya/Amala. So samnja = conception / emotion or abstract cognition will do, sort of.

Samskara or Sankhara-Skandha: This is often translated as volition, which I use, but do not like it much, as I think this skandha is often non-volitional. Other translations include habits, compulsions, impulses, formations, and motives. I like all of those. I am linking this with mindfulness of little 'd' dharmas, translated as mental objects or qualities, in this context. This is tentative, but what I am looking at is what motivates us, whether is be intentional and self directed; or conditioned and impulsive. This might connect with with conditioned alaya consciousness, which hopefully, we as Buddhists wish to free; by de-conditioning it to its pure state, or Amala

Vijnana-Skandha: This is whatever level or state of mind from which we are observing; the autonomous mano-vijnana, the self directed mano-citta, the conditioned root consciousness or alaya, or amala.

I realize I might be redefining or expanding the definition of some technical terms. I also think we can that the five skandhas overlap, there are not tidy divisions. Put another way, they are processes in constant flux. The main thing is that this will be a practical exercise, sorting out terminology is secondary. Three year old Skylar calls oranges apples, they are still oranges, and not so pleasent to bite into un-peeled.

The Visualization

Chanting Daimoku, while gazing at a Gohonzon arrangement called the 'One Buddha and Four Attendants,' {see Five Skandhas and the imagery of Isson Shiji} helped me begin to get a grasp of the concept of the five skandhas. For those not familiar with this style of Gohonzon; visualize a statue or painting of Shakyamuni Buddha in the center. This can be one of two traditional forms, seated in meditation with his hands in the Dhyani-Mudra, or the standing / walking / teaching Buddha. Even better, would be either sitting or standing Shakyamuni, with his hands in the Gassho Mudra, though the latter are rarely seen. On the Buddha's left {your right} we see Anryugyo {outside] and Jyogyo {inside]. On the Buddha's right {our left} are Jogyo {inside} and Muhengyo {outside}.

I do not know that the exact order is that important, so long as the Buddha is central. Also, rather than a straight line, I prefer to visualize them in kind of a circle, similar to the way the Five Dhyani Buddhas are usually depicted. So Jyogyo & Jogyo are above and bit to the inside of Anryugyo & Muhengyo. By the way, I initially did this to challenge my superstitions about chanting to anthropomorphic forms of the Lotus Sutra Honzon, in other words, those using statues or paintings, as opposed tp the Calligraphy Mandala. I was not expecting any insights.

As I was chanting to this imagery, I started to visualize it this way: Each of the five became a circle. The circle in the center is labeled Consciousness. The circles to the left facing are labeled Sensation and Body. The circles to the right facing are labeled Motives and Cognition. I began to ponder -- are the four attendant Bodhisattvas somehow connected with the first four skandhas? I also began to wonder how other sets of four might be tied in, such as the four qualities of Nirvana described in the Nirvana Sutra? Perhaps, the four 'foundations' of mindfulness meditation are connected? Or the set of Four Provisional Bodhisattvas? How about the three or four qualities of conditioned phenomena - impurity, dukkha, anicca, & anatta?

I started to get excited, and bounced these thoughts off of others at various news groups. While some ambiguity remains, my suspicions were pretty much confirmed. Another question arose in my mind -- how does the concept of five skandhas relate to the theory of eight or nine consciousnesses? While I did not get much, if any, agreement on that, I came up with a workable model.

I may change my mind, but I think I shall stick with exploring this topic fior a while. The reason is, applying these concepts to my practice has helped make some huge strides in overcoming chronic health issues. The preliminary results of a recent stress test were quite encouraging. My cardiologist was very impressed with my demeanor, posture, bearing, composure, etcetera. He asked if I was being trained in Yoga or Islamic Prayer. I replied 'Satipatthana' -- Buddhism, {I noted that Sati is the Pali for smrti} and his eyes lit up. He told me to keep doing what I am doing.

Mindfulness in Perspective
One more thing; the Buddha taught two, or really three, general kinds of meditation. Together, these cover the Training of Meditation. The first is access concentration, which I see is a prerequisite to the other two For more on this see "Twenty Minutes to Samadhi through Mantra Chanting & Mandala Visualization" -- The Five Hindrances Revisited and -- Focus the Senses; the Mind Follows. This corresponds to Right Effort.

The second kind is the concentration-absorption-attainment meditation. This corresponds to Right Concentration. I have not discussed samadhi-dhyana and samapatti much, if at all. Thee are useful to cultivate concentration and abstract reasoning skills. The relaxing bliss of the lower level dhyanas is also healing. These are also helpful to alleviate the disturbing angst that mindfulness practices can trigger. However, they can also be a trap of employed as an end, to enjoy the ecstasy & bliss that arises.

The third general kind is mindfulness-insight meditation. This corresponds to Right Mindfulness and is where we are going with Mindfulness & the Skandhas. This can take various forms, which lead one one to the third Training of Right Wisdom. In fact, I an nor sure a clear distinction between Right Mindfulness
and Right Insight/Wisdom. Vipassana, to me, is not so much a separate meditation as the result of Mindfulness, the arising of Wisdom.

By the way, I already tentatively jumped ahead into this with -- Mind as a 6th Sense? -- Eighteen Sensory Realms, Dharma Dhatu, Juhachi Kai -- and Six Sense Purification; 6 Beat Mantra Powered Visualization. These would be an application of Mindfulness of Sensation {Sati vedana}.

Musical Interlude/Sad?

Silver wings shinning in the sunlight,
roaring engines headed somewhere in flight.

Their taking you away, leaving me lonley,
silver wings slowly fading out of sight

``Merle

It's just an ordinary story 'bout the way things go
Round and round, nobody knows
But the highway goes on forever
That old highway rolls on forever
There ain't no way to stop the water

``Emmylou

We got high in the park, this morning and we sat, without talkin'
Then she came back here, in the heat of the day, tired of walkin'
Where under her breath, she hummed to herself a tune
Of Love in the hot afternoon
``Gene Watson

It's been a too long time
With no peace of mind
And I'm ready for the times
To get better
``Crystal

all the leaves are brown
and the sky is grey
I've been for a walk
on a winter's day

That is how it is where I dwell, except the trees are barren and stark, framed against the background of gloomy gray skies. The only brown leaves in sight are strewn across my lawn, which makes it harder to clean up after my dog. The sound of the leaves being tossed about by the breeze makes me feel lonely, for what, I don't know. The days are short and light deprived. Sunrise, if we can see it, is shortly before seven, by 4-30 it is dusk. This can even cause a real malady, something called seasonal affective disorder.

The season does have its redeeming values. It is after midnight, and I just walked the dog. She is getting old, and has to wake me up at night. The sky was clear, and the stars incredibly bright. In my 54 years, I do not ever recall see many stars, nor were the patterns of the constellations ever so obvious. I tried to get some photos, but I may have to read the instruction manual. Or maybe I need to upgrade my camera?

dead right

Viet Nam

Rave On, Van Morrison!

Dream On

Jump

Eighteen Sensory Realms, Dharma Dhatu, Juhachi Kai & Science

Mindfulness & the Skandhas
Ki to Revitalization
Focus the Senses; the Mind Follows
Eighteen Sensory Relams, dharma dhatu, or 十八界 {Juhachi Kai}
Sensory Purification
Cleansing the Doors of perception
六根清浄 {rokkon-shojo}

The concept of juhachi-kai, dharma {little d} dhatu, or 18 sensory domains consists of three parts. These are the 6 indriya or sensory organs, each of which has its respective vijnana or consciousness, each of which has a dharma or object of sensation. The Six Sensory Organs {Sad-indriya} are:

1. The Eyes
2. The Ears
3. The Nose
4. The Mouth
5. The Body
6. The Mind

Each of these gives rise to a sensory consciousness or vijnana. The Six Sensory Consciousnesses {Sad-vijnana/vinnana} are:

1. Cokshurvijnana, visual sense; sight or vision
2. Shtrotavijnana, auditory sense; hearing or audition
3. Ghranavijnana, olfactory sense; smell or olfaction
4. Jhivavijnana or gustatory sense; taste, or gustation
5. Kayavijnana or cutaneous sense; touch or tactition. Possibly the senses of posture and balance go here.
6. Manovijnana or Perception. Perhaps; Balance, Posture?

Each of these 6 faculties has a sensory object or phenomena

1. Shape & Color
2. Sound
3. Aroma
4. Flavor
5. Texture
6. Phenomena

By combining the 6 organs, their consciousnesses, and their objects; we have the eighteen {18} sensory realms, dharma dhatu, or domains {十八界]} {juhachi-kai}.

Modern Science, as far as I know, would not include perception of phenomenon as a 6th sense; I suspect that would be more a function of cognition. However, modern Science evidently does recognition three senses other than the basic five. These are:

The Kinesthetic Sense or Proprioception: I understand this as the Senses of Bodily Posture, Facial Expressions, and Movement. It seems to be related to body language. Some include the physical aspects of emotion, such as felling hot when upset, butterflies when anxious, or the chill in the spine that accompanies a flash of insight. It might also relate to 'feeling' an unseen presence. I suspect that this is the aspect of the sensation of feeling that is confused with and closely connected to emotion.

Vestibular Sense or Sense of Balance. It seems to be closely tied to the Sense of movement. I suspect most people are unaware of this, unless it malfunctions. I have a condition called vestibularopathy. Many people experience this at times. For example, imagine sitting in a parked car, or stopped at a red light. The auto next to yours moves. You might have a sensation that your car is moving. I am like that all the time.

The Organic Sense or Organic Sense: I am not sure how this is really different from Kinesthetic Sense. It seems to be awareness of physiological processes, such as the heart beat, the breathe, being hungry, nausea, and so on. Some seem to include the physical aspects of emotion, such as feeling hot when upset, butterflies when anxious, or the chill in the spine that accompanies a flash of insight here. l

I suspect parts each of these could be reduced the body sense of Buddhism, or they might be aspects of the 6th vijnana or manovijnana. I tend to go with the a mix of both. Whatever model we use to sort them out, these three senses might be an aspect of Mindfulness of Body, Kaya Sati/Smrti.

The body, heart, mind, & soul looks at Consciousness in more depth.

Posted by rbeck at August 20, 2007 06:06 PM

Mindfulness & the Skandhas

I presently see Satipatthana or the foundations of mindfulness as introspective observation of the first four skandhas by the 5th, which is consciousness itself. Much of this tentative, and only my take at the present time. There are some holes in my take, and it may or may not resonate with others.

The First Skandha is Form or rupa-skandha, which corresponds nicely with mindfulness of body or kaya. This is, I think, to pay attention to our actions, including our posture and body language. The second is vedana-skandha, which I suspect gets confused with emotion because it is perhaps mistranslated as "feelings." The word feeling can refer to the textile sense, which is certainly one of the senses. However, 'feelings' is often employed figuratively to refer to emotions. My present take is Vedana refers to only to sensation, or the 18 sensory realms, and not to emotions. The 18 fields of sensation are rather simple, Each sense has a structural organ, a function, and an object it recognizes:

1. The Eyes - vision or sight - form, color, shape, size, depth, position, etcetra
2. The Ears - Hearing - Sound vibrations
3. The Nose - smelling - odor or aromas
4. The Mouth - taste - flavor
5. The Body - touch - texture
6. The Mind - perception / recognition - phenomenon

Vedana-skandha matches right up with mindfulness of vedana or sensation. It appears to mean paying attention to incoming sensations, as opposed to operating on in a distracted or heedless manner, or on 'auto-pilot.' Note that the mind as the sixth sense; perception or recognition of phenomena is what I call mano-vijnana, it does not refer to abstract conceptual cognotion; mush less something like precognition, It allows us to have presence of mind, and multi-task; without being distracted by the 'trees' of individual sensory inputs. It gives us the big-picture or the 'forest.'

So far so good. The first two mindfulnesses or frames of reference match up quite nicely with the first two skandhas. It gets a little more vague and dicey with the next two mindfulnesses; those of citta and dharmas. Those two terms can mean different things in different contexts. Citta generally means mind, but so can mana and vijnana. I usually take Citta to mean manas {cognition}, alaya, and amala. Mana is then the brain organ. Vijnana is specifically any of the 6 sensory processes. But all three are used as synonyms in some contexts. Moreover, Citta can also mean will; while vijnana can also be a general term for consciousness, inclusive of non-sensory aspects. There is similar ambiguity with 'little d' dharmas. This can mean phenomena, or the perceived objects of the 6 physical senses. It can also mean abstract cognition or conception; perhaps noumena? In the context of the 4 frames of mindfulness, the meanings of citta and dharmas seem to be seem to be:

citta: Emotions {caitta} and other mind-states. Soooo, is conceptual cognition included here?

dharmas: Mental objects, divided into 5 categories; the 5 hindrances, the 5 skandhas, the 6 senses, the 7 factors of enlightenment, and the 4 Noble Truths.

I am trying to match these with 3rd and 4th skandhas:

3. Samnja-skandha: Sources are inconsistent. All agree this refers to abtract conceptual cognition. Is emotion od desire {caitta} included? I am not sure. Emotion could go more to the 4th Skandha. Some place emotion with the 2nd, because it so similar to sensation, or is often a gut response to incoming sensations.

4. Samskara-skandha; This is translated as mental-formations; and variously clarified as volition, will, motives, impulses, habits, opinions, and so on.

Briefly, the 5th skandha is consciousness itself, which is, perhaps, the observer of the other 4. This skandha rather clearly overlaps the others, as it includes the 6 sensory consciousnesses, manas or mental conception {7th C,}, alaya-citta {8th C }, and Amala {9th C,}.

If I go in order, then mindfulness of citta could be mindfulness of abstract cognition; which could include both emotion or desire and conception. There would be emotive cognition, and rational or conceptual cognition. Then that would leave mindfulness of dharmas as mindfulness of motives impulses, etcetera. However, the 5 categories look like concepts to contemplate, so that does not work so well. I suppose these could mean contemplating those in terms of how they affect motives or impulses? So that it is the level where the reformation of the hindrances and impairments of the body, sensation, and cognition occurs? That might work. So I tentatively go with that, for now.

To summarize, for the practice of Satipatthana, I tentatively see the 4 foundations, frames, cornerstones, pillars, or spheres of mindfulnesses as paying attention to:

1. The Body and its Actions; to include demeanor, body language, consideration, etcetera. In basketball, this kind of mindfulness is called "Body Control."

2. Sensation, especially coordinated to get the big picture. In basketball, this level or facet of mindfulness is called "court awareness;" in football, "seeing the whole field"

These first two are likely what is called sati {pali} or smrti {sanskrit}; or mindfulness in the general sense. This is the opposite of acting in a spaced out, distracted, thoughtless, careless, heedless, or reckless maner. The next two, for
present convenience, could be:

3. Mental Cognition, including conscious conceptual thinking {I think this, my take is that, I understand this, that confuses me }, and conscious emotion {I am happy, I am sad, I like, I hate, I want, I do not want; and so on}.

4. Motives or Impulses; the usually subconscious ingrained habits, conditioned responses, and animal instincts that drive our behavior. This can also include volition, free will, or choice that over rides impulses.

That is where I am with this right now, subject to change without notice. In the next entry, I want to see how mindfulness of body, sensation, cognition, and motive might relate to vipassana, insight meditation, kanjin, or direct perception of the reality of our perplexing human existence. I might also get into how dealing with this relates to three different sets of 4 Bodhisattvas who attend the Buddha. Or I might first get into how mindfulness makes us more acutely aware of dukkha, and how, without practice, this can lead one to depression, anxiety, frustration, and anger. Another aspect of all this is the distinction between a sudden, unattained or non-dual awakening; and Buddhahood that is acquired via the gradual cultivation of merits. These all tie together; as Buddhism in general is, perhaps, a cure for dukkha? The insights and views of others are more than welcome in the comments section.

Gohonzonshu Notes & Details: Mandala 002

Work in Progress / Being Revised

Mandala 002

• [Mandala] Number {番号}:   002
• Era & Year {年}: Bun'ei Era {文永} Ninth (9) year {9年}
• Month Moon {月}: Six {6}
• Day {日}   Sixteen (16)
• 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}: 41.8 cm / 16.4 inches
• Width {幅}: 28.8 cm / 11.4 inches
• Area {面積}: 1203.84 cm

My Comments:

Mandala # 002 is dated June 16, 1272. At that time, Nichiren was being held in custody at the Ichinosawa {modern Sawata, Sado Island} residence of Kondo Kiyohisa. Conditions there were more favorable than at Tsukuhara. Nichiren had been moved from Tsukuhara to Ichi-Sawa in the Spring of 1272.

Kondo's residence was on the western side of Sado Island, near Mano Bay, on the Sea of Japan. Today there are a number of Nichiren Temples in that vicinity. These appear to include, if I understand correctly; m

Late October 1271 at Teradomari

At the present time, there is a large gap, in terms of time, between Mandalas 001 & 002. The former was inscribed in October of 1271; the latter on June 16 1272. This does not mean Nichiren did not write any Mandalas in the mean time. IIt simply means none attributed to that interim have been added to the Goshonzonshu. I have read an account of at least one, and I suspect there are more. I would not be surprised to see a 1a, 1b, and so on; added in the future.

The Hojo Clan authorities had decided to exile Nichiren to Sado Island. Nichiren had been taken from the Honma residence in Echi City of Sagami on October 10 1271. They arrived at the poer city of Terdomari in Echigo Province {Niigata Prefecture} on October 21. It is said that, en route, Nichiren inssribed a Koyasu Gohonzon, or an an easy child birth Mandala, for Sumida Jiro Tokimitsu, steward of Nizo {Toda City} of Kumegawa Province {Saitima Prefecture}. The mandala, which is apparently not published, is kept at Kyoto Myokenji.

The departure from Tradomari was delayed by unfavorable winds until October 27. There are two legends associated with the boat trip to Sado, I am still sorting out conflicting accounts of these. The two legends are; Nichiren, Myokoji, and the Shichimen Cave. October 27 1271 and Nichiren and the Demon Storm October 28 1271.

Winter of 1271-1272 at Tsukuhara Niibe

They eventually arrived ay Matsugasaki of Sado Island on October 28, which is now apparently the site of a Temple called Hongyo-ji. On November 01 1271, Nichiren was taken to his new quarters at Tsukuhara {Niibe}. Sado Konponji Temple is now located there. After enduring a horrid winter at Tsukuhara, where he won a debate and wrote some important Gosho, Nichiren was transfered to Ichi-sawa in April of 1272.

Kyoto Myorenji Temple

http://www.eonet.ne.jp/~myorenji/

http://kyoto.jr-central.co.jp/kyoto.nsf/spot/sp_myourenji

The same temple houses Mandala # 003b and Mandala # 098. Another source indicates that the same temple houses Honzon {本尊} Ten Worlds {十界} Mandara {曼荼羅} Temple Founder? {開基} Nichizo {日像}; but I can not confirm this. This may be a reference to an uncatalogued mandala.

Posted by rbeck at September 13, 2007 02:41 AM

Gohonzonshu Notes & Details: Mandala 001

New images; errors corrected.

Gohonzonshu Study

Mandala 001

• [Mandala] Number {番号}: 001
• Era & Year {年}: Bun'ei Era Eighth {8} year {文永8年}
• Month; Moon {月}: 10
• Day {日}: 09
• Nichiren's Laudatory Inscription {讃文}: None
• Conferral; Recipient {授与書}: None
• Kept at / Housed at / Possession {所蔵}: Kyoto{京都} Ryuhonji {立本寺)
• Nickname / Popular Name {通称}: Twig Brush/Tooth Pick { 楊子} Honzon {本尊}
• Sheets {紙数}: One (1) Paper {紙}
• Height {丈}: 53.6 cm / 21.1 inches  
• Width {幅}: 33 cm / 12.99 inches
• Area {面積}: 1769.8 cm
My Comments: This is a simple Mandala, with just the Daimoku alone down the center. Nichiren's name is in Kanji on the mandala's right, our left facing. His kao seal is below his name. This seal indicates it is his original work. The esoteric guardians / messengers Aizen and Fudo, drawn in Siddham, flank the Daimoku. There is some writing on the left side, or our right facing. Part of this is simply the date; it looks to be in a straight line; Bun'ei 8, 1oth moon, 9th sun. Two other entries might be the cyclical sign? Then a phrase; Namu something?

Mandala # 001 is known as the Tooth Pick or Twig Brush Honzon {楊子本尊}. Since Mandala 010 is known as the Ship Boarding {船中} or Twig Brush {Tooth Pick} Honzon {楊子本尊}, this can cause some confusion. From I can gather, a 楊子{yoko} is a tooth pick. I am guessing Nichiren had no writing brush, so he used an instrument intended for cleaning one's teeth to draw the mandala. I am prepared to stand corrected.

Mandala 001 Background

Nichiren must have inscribed this mandala on October 9, 1271 at the residence of an official named Honma Rokuro Zaemon Shigetsura {Homma Rokuro Saemon-no-jo} {Lord Honma Rokuro}, at Sagami Province, {present day Kanagawa Prefecture}, in the village of Echi, which is the modern Atsugi City. Nichiren was there from September 13 to October 10 1271. So he likely drew the mandala while being held in custody, after Tatsunokuchi, before being taken to Sado Island. On the same day, he wrote the Letter to Priest Nichiro in Prison.

Kamakura officials of the Hojo Clan had conspired with leading ministers of local establishment temples, such as Rankei Doryu, to have Nichiren charged with slander. He was brought up on charges, convicted in a sham hearing, sentenced to exile at Sado Island, and taken into custody at Tatsunokuchi beach. An official named Hei-no-Saemon decided to have him executed instead, resulting in the infamous Tatsunokuchi incident.

The attempt to behead Nichiren failed. He then received an official order of reprieve from the Shikken (regent to the Shogun), Hojo Tokimistsu. But rather than releasing him, authorities had him taken to Echi, while they sorted things out. While en route, Nichiren was permitted to visit his disciple Nichiro, who was being held in custody at the residence of Mitsunori Yadoya. Some sources indicate that Nichiro and Nichiren later collaborated to make an engraved Daimoku Stupa or Odaimoku Tablet; which is kept at a temple located where Nichiro was jailed.

Homma Rokuro Saemon-no-jo Shigetsura {本間六郎左衛門} was evidently a retainer of Hojo Nobutoki, and also the Deputy Constable of Sado Island, as well as the deputy Steward of Niibo. Hojo Nobutoki was the governor of Musashi Province from 1267 to 1273. Nobutoki, who resided in Kamakura, was also the Constable of Sado Island, Echigo Province, as well the Steward of Niibo City. Another source indicates that Lord Honma was the steward of Niiho {Niibe / Niibo} District {Sado Island} of Echigo. It goes on to say that Niibo was granted to the Honma clan of Honshu during the Kamakura Era, and they continued to dominate Sado until 1589.


Hojo Clan authorities eventually decided to enforce the original sentence, and exile Nichiren to Sado. The Sage left Echi Village on October 10, en route to Echigo Province, escorted by several of Honma's warriors. At the present time, there is a large gap, in terms of time, between Mandalas 001 & 002. The former was inscribed in October of 1271; the latter on June 16 1272. This does not mean Nichiren did not write any Mandalas in the mean time. It simply means that none attributed to that interim time have been authenticated and added to the Goshonzonshu. I have read an account of at least one, and I suspect there are more. I would not be surprised to see a 1a, 1b, and so on; added in the future.




Gosho or Goinbun

Translated Gosho written by Nichiren while at Echi residence of Honma include:

• Letter from Echi: Written to Toki Jonin on 14 September 1271.
• The Persecution at Tatsunokuchi: Written to Shijo Kingo on 21 September 1271.
  
• Lessening One's Karmic Retribution: Written to Ota Saemon, Soya, Dharma Bridge Kimbara Hokyo on 5 October 1271.
• Banishment to Sado: Written to Enjo-bo in October.
  
• Letter to Priest Nichiro in Prison: Written to Nichiro on 9 October 1271.



Life & Legends of Nichiren: The Miracle at Echi on September 13 1271

After arriving in Echi, Nichiren went to the garden of Honma's compound, and recited the verse portion of the Life Span Chapter of the Tahagata Chapter from the Lotus Sutra {jigage}. He later described what happened as follows: "Then, as though in answer, a large star bright as the Morning Star fell from the sky and struck a branch of the plum tree in front of me. The soldiers, astounded, jumped down from the veranda, fell on their faces in the garden, or ran behind the house. Immediately a fierce wind started up, raging so violently that the whole island of Enoshima seemed to roar. The sky shook, echoing with a sound like pounding drums." -- Nichiren

I am never quite sure how ta take the descriptions of supernatural events in the Gosho, as well as various legends. Did Nichiren mean this literally? I tend to see tit as figurative speech, but am open to other takes. A star alighting in a tree could be a metaphor for a sort of illuminating event, a noumenon or an inner state of being transfixed, one that spiritually 'lights up' the environment. Some suggested maybe it as the phenomenon known St. Elmo's Fire.








Kyoto Ryuhonji Temple

Here are some links to and about Kyoto Ryuhonji, where Mandala 001 is housed. The Temple is part of the Kyoto Nichiro Nichizo lineage. I have no clue how Mandala 001 came to be kept there.

Nichirenshu Ryuhonji

立本寺（りゅうほんじ）

Tree

Encyclopedia of Kyoto

立本寺 - Wikipedia

具足山　立本寺

本山　立本寺

Photos

■立本寺■

The same temple is in possession of Mandala # 048 and Mandala # 069. Ryuhonji also houses mandalas transcribed by Nichiro {日朗} Shonin {上人} (1245-1320), who was one of Nichiren {日蓮} Daishonin's {大聖人} (1222–1282)). six {6} designated successors or Rokuroso {六老僧}; and Nichizo {日像} Shonin {上人}. Nichizo was Nichiro's half brother, and founder of Kyoto Myokenji.






Dial Up Internet

Posted by rbeck at September 13, 2007 02:41 AM

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