April 26, 2009

Mandala # 049 / Healing Sickness

This Mandala features a phrase from the Medicine King Chapter. At the top, Nichiren {I assume} wrote "byo soku shometsu" and "furo, fushi." That means something like "Sickness Instantly Obliterated" and "Never Aging, Never Dying."

I have no doubt that we can overcome illness and prolong our lives. However, the statement goes beyond that. It says that we will be instantly cured of our human afflictions; and we shall never know old age or death. Maybe that is partly symbolic; but I think it is literal on another level. As we get past the pathetic ego, and awaken to who we really are; at that non-time, we shall be something or no thing that is never sick, never ages, and never dies.

Gohonzon # 049 in the 日蓮聖人御本尊集 {Nichiren Shonin Gohonzon Catalog}.

  • Era & Year {年}: 弘安 {koan} 1年 {nen}; First year of the Koan Era -- 1278
  • Month; Moon {月}: seventh -- July
  • Day; Sun {日}: Unknown
  • Nichiren's Laudatory Inscription {讃文}: none
  • Side Phrases Rearranged: 此經則爲 閻浮提人 病之良薬 若有人病 得聞是経 病即 消滅 不老 不死 {shi kyo soku i en-bu-dai nin byo no ro-yaku nya-u [nyaku yu] nin byo toku bun shi kyo byo soku sho metsu fu-ro fu-shi }
  1. Top Left {right facing}: 病即 消滅 {byo soku sho-metsu} Sickness is instantly cured.
  2. Left Side {right facing}:.此經則爲 閻浮提人 病之良薬 {shi kyo soku i en-bu-dai nin byo no ro-yaku } This Sutra Model serves the people of Jambudvipa as a skillful medicine for human illness.
  3. Top Right {left facing}: 不老 不死 {fu-ro fu-shi} Never aging, never dying.
  4. Right Side {left facing}: 若有人病 得聞是経 {nya-u [nyaku yu] nin byo toku bun shi kyo} If any sick person is able to hear this sutra.
  • Conferral; Recipient {授与書}: None
  • Kept at / Housed at Possession {所蔵}: 静岡県 岩本 実相寺 Shizuoka Iwamoto Jissoji
  • Nickname / Popular Name {通称}: None I know of; though this could be called the 病即消滅本尊 {Byo Soku Sho-metsu} Instant Healing of Sickness Honzon or 不老 不死 本尊 {Fushi Furo} Never Aging, Never Dying Honzon.
  • Sheets {紙数}: 1
  • Width {幅}: 23.9 cm / 9.4 inches
  • Height {丈}: 33 cm / 12.99 inches

Rearranged. the phrase is almost identical to one of the phrases on the Kito Honzon (# 037): 此經則爲 閻浮提人 病之良薬 若人有病 得聞是經 病即 消滅 不老 不死 {shi kyo soku i en-bu-dai nin byo no ro-yaku nyaku nin yu byo toku bun shi kyo byo soku shu-metsu fu-ro fu-shi}.

"This sutra is truly a splendid medicine for the diseases of the people of Jambudvipa. A sick person who hears this will be immediately cured of his disease. He will not grow old or die before his time." ~~ Passages Inscribed on the Prayer Gohonzon

"This sutra provides good medicine for the ills of the people of Jambudvipa. If a person who has an illness is able to hear this sutra, then his illness will be wiped out and he will know neither old age or death." from the Yakuo [Medicine King] Chapter of the LS. {Watson translation}

PhotobucketPhotobucket

Posted by rbeck at 09:41 PM | Comments (0)

April 19, 2009

Photos

Photobucket

Photobucket

Photobucket

Photobucket

Photobucket

Photobucket

Photobucket

Photobucket

Photobucket

Photobucket

Photobucket

Photobucket

Photobucket

Posted by rbeck at 07:47 PM | Comments (2)

April 17, 2009

Experience with the Nittatsu & Ichinen Sanzen Gohonzons

Part II: More on Kishimojin [鬼子母神] and the Jurasetsunyo [十羅刹女]
Previously I wrote: Kishimojin [鬼子母神] and the Ten Demon Daughters [十羅刹女] were preta or hungry ghosts 餓鬼 {gaki} who drained people's virya or vitality, before the Buddha saved them. Now, they are a kind of benevolent angels who use their negative energy to protect travellers 行者 {gyoja}or votaries of the Lotus Sutra [法華経 行者], They break the heads of arrogant people, who plague or vex the votaries, into seven pieces. My take is that means the negative energies can be converted to positive energies; that the creepy angst of dukkha can be changed into a stable, mellow and blissful joy or sukha right here and now. We do not need to die and be reborn in the Gokuraku or Sukhavati heaven.

Kishimojin, in her wrathful form, appears along with ten of her of daughters in the Dharani Chapter of the Lotus Sutra; where they vow to protect Travellers of Dharma Flower Sutra :法華経行者 {hokekyo gyoja}. A comparison might be made with a guard dog. Our female Rotweiller-Shepherd mix can be very warm and loving. She is also very protective, especially of our grandchildren. Photobucket If she thinks someone is a threat, she bares her teeth, snarls, and looks ferocious. To someone on the wrong end of that snarl, she looks like a demon dog from heck. To someone she is protecting, the dog is like a guardian angel. In the Dharani Chapter, Kishimojin and her Ten Rasetsunyo daughters fiercely utter, "If there are those who fail to heed our spells and trouble and disrupt the preachers of the Dharma, their heads will split into seven pieces like the branches of the arjaka [basil shrub]."

Note also that Kishimojin is a Yaksha {also spelled Raksha} or Troll-Demon. The concept of Yaksha protecting the Buddha is found in the Pali Canon. This is from the Ambattha Sutta aka Pride Humbled: Photobucket "And at that moment Vajrapani the Yaksha, holding up a huge iron club, flaming, ablaze and glowing, up in the sky just above Ambattha was thinking, "If this young man does not answer a proper question put to him by the Blessed Lord by the third time of asking, I'll split his head into seven pieces!" The Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was terrified and unnerved, his hairs stood on end, and he sought protection, shelter, and safety from the Lord. Crouching down close to the Lord, he said, "What did the Reverend Gotama say? May the Reverend Gotama repeat what he said!"

So, perhaps the Yaksha represent the fear, loneliness, despair, restlessness of the realm of hungry ghosts; or the world of hunger? Some cover this up with a puffed up ego pride -- which is the realm of fighting demons or the world of Ashura. Such people have a need to boast about themselves; while pride and envy impel them to compete with and disparage others. Insight meditation causes us to confront our own inner demons. My experience is that this can be painful. However, the ensuing shame and guilt can humble the ego; thus motivating one to repent and seek the refuge of Buddha-Dharma. I also think it can, having been there and done that, make us more sensitive, forbearing, and compassionate toward those who continue dwelling in the worlds of hunger and anger.

Kishimojin also has a heavenly maiden or angelic form; called 天女 {ten'nyo}; a female form of 飛天 {hiten}. This form; which became important in Nichiren Buddhism during the Edo Era, resembles the Maternal Forms of Avalokiteshavara {Kuan Yin; Kanzeon, Kannon} [link]. Photobucket Note that there is a whole Chapter of the Lotus Sutra devoted to the transformations of Kanzeon. He or she appears in various forms to meet the needs of those who summon up the heart of real karuna-compassion. The Kanzeon Chapter examples of people who find themselves in dire straits; they are attacked on the road by bandits, shackled in chains, about to be executed, victimized by spells, and so on. In each case, if the person calls on Kwan Yin, they are saved. The bandits freeze in their tracks and become kind hearted. The chains are loosed. The executioner's sword shatters into seven pieces. The curses are returned to the sender. My take is that is these examples dramatize or illustrate the incredible redeeming, conciliatory, and healing power of Maha Karuna 大悲 {daihi; dabei} or Great Compassion. I suspect that the idea is, when we confront enmity, malevolence, or cruelty; whether in ourselves or others, to channel Kwan Yin (who represents the merit of Great Compassion) within our heart 心.

The role of Kishimojin in Nichiren Buddhism also reminds me of that of Tara in Tibetan Buddhism. Photobucket Like Kishimojin, Tara plays a protective role, and has both fierce or wrathful and mild or benevolent forms. There are many legends about Tara's origin. According to one, she started out in Hinduism as a blood sucking demon; but something happened to arouse her heart of female protective compassion. After that she become a benevolent goddess. This parallels Hariti's {Kishimojin} transformation from a Raksha demon; who fed human children to her own Rakshasha children, to a benevolent angelic being that protects children of all species. "Green Tara, who embodies active female wisdom, is sometimes called the 'Mother of All Buddhas'. She manifests in many emanations; both peaceful and wrathful in form. The merits acquired from the Green Tara meditation are quick thinking, practical wisdom, skillful compassion, generosity, magical powers, fearlessness, spontaneity, and general protective-ness." ~~ Green Tara Mantra


Posted by rbeck at 10:29 AM | Comments (0)

April 15, 2009

Glowing Three-D Gohonzons

My Dhyana Experience with the Nittatsu & Ichinen Sanzen Gohonzons; Part I.

Somewhere, a while back, I posted a short essay about my past experience along these lines. Unfortunately, I can not find it. Oh well. Some, no doubt, have had the same kind of experience, and will know of what I speak. In the essay, I speculated that it was / is what the Buddha called Rupa Jhana {Dhyana in Sanskrit } or Form absorption; a type of Samadhi-Shamatha or Concentration & Calming Meditation. My first experience of this was years ago, with the Nittasu Gohonzon that Nichiren Shoshu of America {NSA} entrusted to me in 1972. The Gohonzon sort of turned three dimensional and glowed. The kanji started moving; the way Venus seems to do, in the southwest sky, on very cold, clear winter nights. The surface of the Gohonzon, but not the border or mounting material on the scroll, looked almost liquid, kind of like when the crew activates the worm hole on Star Gate. Star Gate? SG? Hmmmm?

To be honest, I never got past the middle of the first level of Dhyana. It was a very dramatic experience though, and one of the reasons why I kept the faith for 30 frustrating years. I had almost forgotten about these early experiences. No one in SGI seemed willing to talk about them. Then, around 6 or 7 years ago, I printed out a a small, 3 X 5 Ichinen Sanzen Gohonzon. That Gohonzon quickly elicited the same experience. The first one, with this Ichinen Sanzen Mandala, was not very pleasant. As the Gohonzon seemed to come alive; it took on a shadowy pall, instead of a luminous, golden glow. Meanwhile, a creepy, brooding sensation overtook me. I had visions of tiny, crawling demonic beings; and heard spooky echoing sounds, like a snickering laughter. I quickly retreated into my rational box. Subsequently, I toyed with this frightening experience, for maybe a year.

Perhaps there were reasons why this particular mandala elicited the creepy experience. I graphed the mandala in the April 11 2000 blog, It features two Siddham seed syllables for Mahavairochana. These are at the top on opposite sides of Namu; amh on our right, and vamh on our left. In the Shingon school, the seed seed syllable of the Mahavairocana in the Garbhadhatu {Womb or Matrix Realm} is amh; while the seed Syllable for Mahavairochana of the Vajradhatu {Diamond or Thunderbolt Realm} is vamh. There is only one row flanking each side of the Daimoku; with three entries. The outermost column, below vamh, reads "Namu Kishimojin;" and below amh: "Namu Jurasetsunyo." I think SGI now calls them "Mother of Demon Children" and "ten demon daughters." Vamh and Kishimojin are on the same side as Aizen or Ragaraja; while amh and the Jurasetsunyo are on the same side as Fudo or Achala.

My take, though, is that a physical Gohonzon can not bring anything out that is not already "in there." I believe that the brooding and creepy feeling is dukkha-vedana, raw angst. On the other side of that is sukha-vedana or a blissful feeling. There is also an empty or neutral vedana, somewhere in the middle. During the summer of 2003, I finally faced the dukkha; and chanted right through the gathering creepy gloom, to an incredibly ecstatic visionary experience. The tiny wrathful demons became smiling Buddhas; the creepy sounds became the voices of angels. That was, btw, probably only "piti" or physical joy, nothing amazing at all, not even sukha or spiritual bliss. Piti is a cetasika; while sukha is a vedana; but that is real technical, under the hood stuff. Later on, I chanted through the ecstasy, and it mellowed out into a sane sukha-bliss.

To clarify, what I am saying is that the creepy sensation or feeling was within me; and bliss was on the other side. When that creepy sensation arose, I was doing the second mindfulness; that of vedana nupassana. In terms of Nichiren's kanjin [観心], or insight into one's mind / spiritual introspection, the goal is to connect with Anryugyo Bosatsu [安立行菩蓮] or Firmly Established Practices. Anryugyo personifies a kind of stable, non-arisen bliss; one of the four main attributes of Nirvana; a purification or vishuddhi of the second skandha, aggregate or "component;" that of vedana, or raw feeling / reflexive sensation.

Note also that Kishimojin [鬼子母神] and the Ten Demon Daughters [十羅刹女] were preta or hungry ghosts 餓鬼 {gaki} who drained people's virya or vitality, before the Buddha saved them. Now, they are a kind of benevolent angels who use their negative energy to protect travellers 行者 {gyoja}or votaries of the Lotus Sutra [法華経 行者], They break the heads of arrogant people, who plague or vex the votaries, into seven pieces. My take is that means the negative energies can be converted to positive energies; that the creepy angst of dukkha can be changed into a stable, mellow and blissful joy or sukha right here and now. We do not need to die and be reborn in the Gokuraku or Sukhavati heaven.

to be continued ...

Posted by rbeck at 06:53 PM | Comments (7)

April 11, 2009

Ichinen Sanzen Gohonzon

Photobucket

  • [Mandala] Number {番号}: 008
  • Era & Year {年}: Bun'ei Era {文永} Year Unknown.
  • Month; Moon {月}: Unknown
  • Day; Sun {日}: Unknown
  • Estimated Date: It is thought that the Ichinen Sanzen Honzon was written in June of 1272, at Ichi-no-sawa, which is modern Sawata, Sado. At the time, Nichiren was staying at the residence of Kondo Kiyohisa
  • 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
  • Side Note or Scriptural Quotation: 當知身土一念三千。故成道時稱此本理。一身一念遍於法界。 [from: 止観輔行伝弘決 by 妙楽]{Same sentence is found in 観心本尊抄}


Posted by rbeck at 02:09 AM | Comments (1)

April 05, 2009

Wakamiya or Bamboo Grove Honzon? # 050

Mandala Number # 050 in the 日蓮聖人御本尊集 {Nichiren Shonin Gohonzon Catalog}. It is mapped here: 日蓮聖人　大漫荼羅　０５０

  • Date : 弘安元年 First Year 年 of Koan 七月五日Seventh Month; Fifth Day.
  • 授与 {Juyo} Conferral: 沙門日門 Shamon Nichimon
  • 通称 Popular Name: 若宮本尊 Wakamiya Honzon and 竹内本尊 {Takenai or Takeuchi Honzon} Inner Bamboo Grove Honzon?
  • 讃文 Nichiren's Laudatory Inscription: 仏滅度後二千二百三十余年之間一閻浮提之内未曽有大漫荼羅也
  • Material: Paper 3 紙 Sheets
  • Dimensions: 53 X 94.9 cm or 20.86 x 37 3/8 inches.
  • 所蔵 Kept at: 京都 頂妙寺 Kyoto Chomyoji

PhotobucketAs on many of Nichiren's Mandala Honzons, there is a long phrase on the lower left side, or your right when facing the mandala. On this one, it reads: Photobucket














仏滅度後度 Butsumetsu do ; Buddha's death

度

後 go; duration after

二千 ni sen; 2000

二百 ni hyaku 200

三十 san ju = 30

余年 yo nen = more years

之間 no aida = this interval

提 ichi = all of

一閻浮 Enbu dai = a transliteration of Jambhu dvipa; this World. Jambu is a Rose Apple. The Jambu tree bears flowers that resemble roses, and a sweet, watery fruit that looks like a small apple. Dvipa means continent or island. In Buddhist cosmology, Jambudvipa is the world of humans, our planet.

之内 no uchi = this between;

未曽有 mi zo u = not yet, never existed; unprecedented; unheard of;

大漫荼羅 dai man da ra = mahamandala = great mandala

也 nari = also, too, a strong affirmation.

More than 2,230 years have transpired, since the Buddha's death. Moreover, In between then and now, this Daimandara was unheard of in this world.

Posted by rbeck at 12:57 PM | Comments (1)

April 04, 2009

Nakayama Hokkekyo-ji {and Lineage} Treasures

Originally Authored On 2006-09-23 06:48:23

Updated and Reopened on April 04 2009. I have a few more changes to make in this entry.

Nichiren and Nakayama Hokkekyo-ji
Life and legends of Nichiren
At Boso Hanto 1264-1267

The Kishimojin Hall

According to a legend, Nichiren is said to have carved a statue of Kishimojin, shortly after the Komatsubara attack. This is kept in the Kishimojin-do at Nakayama Hokkekyoji. I am not sure which form this is, as I now have conflicting information. I believe it is the fierce, demon troll form.

See: On the Kishimojin Statues
Statues, Drawings, & Paintings of Nichiren

Photobucket - Video and Image Hosting Photobucket - Video and Image Hosting

Photobucket - Video and Image Hosting

Nakayama Hokekyo-ji Temple is home to two well known statues of Nichiren; a cast standing outdoor statue; and a carved wooden seated altar statue. The seated Nichiren is holding an extended scroll of the Lotus Sutra and is enshrined in the Founder's Hall. IIRC, both date to the Edo Era.

The Reverend Zuiun Matsuda, a Nichiren Shu Minister & owner/sculptor of Buddhist Images World, has carved a replica of the Founder's Hall Statue: Cypresswood Saint Nichiren, Hokekyo-ji Temple in Nakayama model Nichiren statue (This Nichiren image is modeled after the Nichiren statue in Hokekyoji temple with the extended scroll of sutra). Link Here



The nearby Nakayama Joko-in 中山　淨光院, houses the 13th Century Mizukagami Portrait.

Another nearby Temple, Nichihonji, owns a 15th C seated statue.

Shaka Great Buddha Statue at Nakayama Hokkekyo-ji

Photobucket - Video and Image Hosting This is not the same as the Amida Great Buddha of Kamakura or the Dainichi Great Buddha of Nara. Despite the revisionist claims of Taisekiji and SGI, Nichiren actually encouraged his followers to carve statues of Shakyamuni. The statues are concecrated as either the "recompense body" {sambhoga-kaya or hojin} of the Eternal Shakyamuni described in the Lotus Sutra; or as "Shakyamuni Buddha, the lord of teachings, eternally endowed with the three bodies."

The "recompense body" {sambhoga-kaya or hojin} of the Eternal Shakyamuni, aka the Celestial or Ascended Shakyamuni Buddha, bridges the gap between the Transformational Body {Nirmana Kaya; Ojin} aka the historical Gotama/Shakyamuni; and the uncreated, impersonal Law Body {Dharma Kaya, Hoshin}. In one sense, the Celestial or Ascended Shakyamuni Buddha embodies the idealized personal or subjective qualities of the historical Gotama/Shakyamuni, such as compassion and wisdom. On another level, he is the personification of the impersonal or objective Dharma.

The Shakyamuni Great Buddha of Nakayama was cast in 1819. This Shaka Daibutsu is seated in the Padmasana {Blue Lotus Posture} with his hands in the Samadhi-Dhyana Mudra {Meditative Absorption Gesture}.

Nichiren's Gohonzon for Practicing Kanjin

There are no Nichiren Mandalas at Kakyama Hokkekyo-ji at present. There is a story that there were 9 there at one time; but these were stolen some 100 years ago. This mandala, below, appeared at an auction with an asking price of 800,000 US dollars:

Image hosted by Photobucket.com

The auction advertisement read: "Nichiren Daishonin while doing shugyo [ascetic training] at Nakayama Hokkeji wrote this real Gomandala and the same temple has preserved it."

We know that Nichiren was at Nakayama for a few months, 1260-1261; this was his "Flight from the Matsubagayatsu Persecution". He returned again in 1264 (Prolonged his Mother's life, "Komatsubara Persecution") and remained until 1267. It is said that he taught the ascetic training during the latter stay.

Toki Jonin founded the Hokke-do in 1260, which he later expanded and renamed Hokke-ji. A short time later Ohta Jomyo founded what would become Honmyoji. In 1545 the Hokkeji and the Honmyoji Temples were united as the Nakayama Hokekyoji Temple.


There appear to be at least two {2} original Nichiren Mandala Gohonzon{s} kept at 中山 法宣院 Nakayama Hosen-in; which is located near Nakayama Hokkekyo-ji:

Mandala # 047. LBIS Link. Dated March 16, 1278 (Koan 1). This appears to bear personal side notes. Coffehouse Gohonzon Shu Link. Mandala inscribed by Nichiren, very abbreviated style.

Mandala #064. LBIS Link. Dated June 1279 (Koan 2). Coffehouse Gohonzon Shu Link. 'Later' {Thick Brush Stroke; Emanation Buddhas not present} Great Mandala Gohonzon inscribed by Nichiren, formal style.

In addition, 中山 淨光院 Nakayama Joko-in, , houses at least one {1} original Nichiren Mandala Gohonzon:

Mandala #059. LBIS Link. Dated February 2, 1279. This is one of six {6} authenticated and published Nichiren Mandalas that appear to bear the "Gain & Loss Inscriptions." Unlike on the Taisekiji transcriptions, these inscriptions are NOT in a prominent position. They are NOT located in the top row, on either side of the Daimoku, outside of {flanking}, the two Buddhas and four Bodhisattvas. They appear to be side inscriptions or personal notes. Coffehouse Gohonzon Shu Link.. 'Middle' {Fine Brush Stroke; Emanation Buddhas not present} Great Mandala Gohonzon inscribed by Nichiren, formal style.

Photobucket - Video and Image HostingKyoto Honpo-ji: Nisshin of the Nakayama Lineage founded Kyoto Honpo-ji circa 1429 . There are at least four {4} original Nichiren Mandala Gohonzon{s] kept there:

Mandala #088. LBIS Link. Coffehouse Gohonzon Shu Link. 'Later' {Thick Brush Stroke; Emanation Buddhas not present} Great Mandala Gohonzon inscribed by Nichiren, formal style.

Mandala #095. LBIS Link. Coffehouse Gohonzon Shu Link. 'Later' {Thick Brush Stroke} Mandala Gohonzon inscribed by Nichiren, abbreviated style.

Mandala #104. LBIS Link. Coffehouse Gohonzon Shu Link. 'Later' {Thick Brush Stroke; Emanation Buddhas not present} Great Mandala Gohonzon inscribed by Nichiren, formal style.

Mandala #113. LBIS Link. Coffehouse Gohonzon Shu Link. 'Later' {Thick Brush Stroke} Mandala Gohonzon inscribed by Nichiren, abbreviated style.

Photobucket - Video and Image Hosting
Sakai Myokoku-ji, [Link Myokoku-ji Temple's Cycad] is a Nakayama Lineage Temple located at Sakai City in Osaka Prefecture. It was founded in 1562.

This temple is associated with the "Sakai-jiken"(contention) which occurred in 1868 (a French soldier was killed by soldiers of the Tosa clan). As punishment, the eleven clansmen involved in the incident were forced to commit harakiri in this temple. The incident was the theme of the novel "Sakai jiken," written by Mori Ogai, a great literary figure of the Meiji Period (1868-1912).

Sakai Myokoku-ji is home to at least three {3} original Nichiren Mandala Gohonzon{s]:

Mandala #020. LBIS Link. Dated April 1275 (Bunei 12)Coffehouse Gohonzon Shu Link. Early Mandala Gohonzon inscribed by Nichiren, formal style.

Mandala #071. LBIS Link. Coffehouse Gohonzon Shu Link. 'Later' {Thick Brush Stroke; Emanation Buddhas not present} Great Mandala Gohonzon inscribed by Nichiren, formal style.

Mandala #121. LBIS Link. Coffehouse Gohonzon Shu Link. 'Later' {Thick Brush Stroke} Mandala Gohonzon inscribed by Nichiren, abbreviated style.

Photobucket - Video and Image Hosting
Nisshuku Shonin, a cleric from Nakayama Hokkekyo-ji, founded Kyoto Chomyo-ji Temple in 1673. Kyoto Chomyo-ji [Link] houses two {2} original Nichiren Mandala Gohonzon{s]:

Mandala #007. LBIS Link. No date. Coffehouse Gohonzon Shu Link. Early Mandala inscribed by Nichiren, very abbreviated style.

Mandala #050.LBIS Link. Dated July 5, 1278 (Koan 1). Coffehouse Gohonzon Shu Link. 'Middle' {Fine Brush Stroke; Emanation Buddhas not present} Great Mandala Gohonzon inscribed by Nichiren, formal style.

I am not sure if Tenjusan Chomyo-ji is the same temple as Kyoto Chomyo-ji. I think Tenjusan Chomyo-j might be in Chiba Prefecture.


Life and legends of Nichiren At Boso Hanto 1264-1267
Soseino Amulet of 1264
Nichiren at Hanabusa 1264
Nichiren and Nakayama Hokkekyo-ji
Nakayama Hokkekyo-ji Treasures

Posted by rbeck at September 23, 2006 06:48 AM
Posted by rbeck at 05:01 AM | Comments (0)