Robin Beck

Prayer Gohonzon: Daijikokuten or Daibadatta?

There has been some discussion about the kanji on the upper left, or right facing, side of the Prayer Kito Gohonzon {#037}. This is the usual position of Dajilokuten or Dhritarashtra. However, some think it reads Daibadatta-ten on the Prayer / Kito Honzon. Here is why:

Once again, we are talking about the kanji in the upper right side of the Prayer Gohonzon aka Kito Honzon 祈祷本尊; which is # 037 in the Nichiren Shonin Gohonzon Catalog. That is the usual position for 大持国天王 Dai Ji Koko Ten No. The name is a translation of Maha [Dai] {Great} Dhrita [Ji] {Protector} Rashtra [Koku] {Nation} Deva [Ten] {Heavenly Being} Rajah [No] {King}. His name is also written 持国天 Jikokuten or 持国 Jikoku.

Devadatta is transliterated using four kanji; 提婆達多, Dai {purpose} Ba {old woman} Datsu {reach} ta {many}; read as Daibadatta. On the Kito Honzon / Prayer Gohonzon, Nichiren wrote five kanji: 提多羅吒天. These are Dai {purpose} Ta {many} Ra {silk] Sha {scold} Ten {heavenly being}. This makes no sense, so it must be a transliteration/ The 4th kanji {吒 / zha / sha} was real hard to find. None of the machine translators recognized it. The whole thing appears to read Daitarashaten. Ansanna showed me where this is another way to write Dhritarashtra. In other words, it is not Daijikokuten, nor is it Daibadattaten; it is Daitarashaten; a transliteration of Dhritarashtra + Ten as a translation of Deva.

Dai-jikoku-ten-no is usually written 大持国天王, and appears that way, or as 大持国天 on a number of Nichiren's Mandalas. However he also wrote it as 提多羅吒天 on some of them, which sort of looks looks like 提婆達多 [Daibadatta / Devadatta]. However, 提多羅吒天 is actually a transliteration of Dhritarashtra.

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Sudden Healing of Sickness Honzon (#047)

Mandala # 047

]]> This Mandala Gohonzon is dated March 16 1278 and is kept at Nakayama [中山] Hosen-in [法宣院] [Dharma Declaration Institute] of Chiba Prefecture [千葉県]. The "nickname" of the Mandala is 病即消滅本尊. That means something like 'sudden erasure & destruction of sickness honzon." Maybe the "Instant Healing of Disease Honzon?" This refers to one of the inscriptions seen on the mandala.

"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}

It appears that Nichiren did not designate a recipient for this one.

One of the phrases is

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What is Ki 気 ?

First of all, this is not the same as the 祈 ki, as in kito. Also, note that 気 [ki] is sometimes romanized as qi or chi, which is from the Chinese readings of 気. The word is seen in Reiki 霊気, Akido, and Qigong or Chi kung. The original sanskrit term is prana; the Greek is pneuma. The kanji means spirit, mind, air, atmosphere, or mood; none of which seem accurate. According to wiki, "Prana (प्राण, ) is a Sanskrit word meaning 'breath' and refers to a vital, life-sustaining force of living beings and vital energy in natural processes of the universe ..."

At any rate, I first heard the word ki [気] some 40 years ago in connection with karate exercises used to "ki up." I noticed even then that the "ki up" exercises aroused a vague sense of a sort of vital energy, especially in my hands. The next time I experienced Ki 気 was in 1972, when I started chanting Nam' Myoho Renge Kyo. This time it was not vague at all. After 20 minutes of chanting, with my palms pressed together in the gassho prayer gesture, my hands would get very hot. Then a magnetic like energy would build up and sort of push my palms apart. It was like what happens when like poles of a two magnets are pushed together, I had to press my palms together with more effort to maintain the gassho mudra.

This was intensified after I acquired a wooden juzu / rosary; I broke quite as few. Once I stopped pushing my palms, and relaxed, my hands would slowly pull apart. Next, my hands and arms would spontaneously go through a series of mudras, and then rest in my lap, in what I later learned is the dhyani-mudra. I also noticed that this odd magnetic energy appeared to transfer to my juzu, especially when I used a particular wooden one [which I finally lost about 1991]. After I finished chanting, I would set that juzu down on the alter table, and it would move, in kind of a ripple or wave motion. I even tried applying the energy to telekinesis, with no success. I could not bend a spoon.

Needless to say, I was rather reticent about this experience. I did make a couple quiet inquiries with some experienced members and leaders. My queries resulted in quizzical looks, amused eye rolling, some condescending sneers, dismissive attitudes, and so on. One of the Japanese women told me I must have been a snake worshiper in my previous life. So, I decided to keep it to myself. I guess I sort of pushed the experience into the back of my mind and dove into Soka Gakkai activities. I wonder if the silence on this was, perhaps, somehow related to the esoteric meaning of "transmission to a single person? This is from the Hama lineage of Nissho Shonin:

"... the oral transmissions of successive
generations of our school, first set down
on paper during the abbacy of Nichiden. [
The choice of] the person to whom it is
transferred should be restricted to those
who have: first, faith; second, wisdom;
and third, lack of arrogance ... Beyond
that, it should be transferred only
to a single person." --
from Secret Transmissions in
the Hokkeshu by Dr. Jacquie Stone

More recently, I have noticed that chanting other mantras, such as the Chenrezig Mantra, Manjushiri Mantra, and so on; seem to generate the same magnetic like energy, though on different frequencies or modulations than Daimoku. I have also found that it is more difficult to "ki up" as I grow older. To the extent that I am able to generate this energy, it has been useful in healing from a fairly serious long term neurological disease. I do not know what prana / ki / qi / chi actually is, but I know there is something here that is worth exploring. I also know that it can potentially be summoned or aroused by focused chanting meditation.

http://gongyosense.blogspot.com/2008/04/what-is-ki.html

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April 28 1253

Rikkyo Kaishu-e or Risshu-e
Life and legends of Nichiren
Please enjoy the 3o plus images; and also the sound of the Daimoku Mantra, as chanted at Mt. Kiyosumi in 2002, for the 750 year celebration of Rikkyo Kaishu-e. It seems fairly clear that April 28 1253 was not the first time Nichiren had chanted the Daimoku. And he certainly was not the first person to chant Namu Myoho Renge Kyo. Nor is it likely, as of this early date, that he had intended to found a new school. That said, nearly all the schools teach that April 28 1253 was the day Nichiren recited "Nam(u) Myo-Ho Ren-Ge Kyo" for the very first time ; and view this day as the symbolic, if not literal, founding of the Nichiren denomination of Buddhism.

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Posted in Robin Beck on April 27, 2007 09:18 PM

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Nichiren's First Sermon

April 28 1253
Rikkyo Kaishu-e or Risshu-e
Life and legends of Nichiren

Rencho {Nichiren} had returned to Kominato from Kyoto in March of 1253. On April 22, he entered the “hut of solitude,” on the grounds of Seichoji Temple. He had emerged from the Hut of Solitude before dawn on the 28th, and made his way up a path through Asahigamori Forest. He mounted a hill that afforded a view of the Pacific Ocean. There, he initiated his mission by chanting the Daimoku to the Rising Sun.

It looks like there is no definitive time line. What we have are various legends and Gosho accounts. These have been assembled into narratives; so the sequence of events varies with the source.

Later that day, Master Do-zen-bo, the Chief Instructor of Seicho-ji, hosted a welcome home banquet for Rencho, at the Jibutsudo Hall of Seicho-ji. The guest list may have included:

Oama, aka the Lay Nun of Ryoke, who was the hereditary estate {shoen} proprietor.

The Hojo Clan’s appointed estate Steward, Tojo Kagenobu.

The temple Abbot Enchi-bo.

Master Dozen-bo’s elder brother Dogi-bo Gisho.

Elder monastics like Jitsujo, Kanchi-bo, Joken-bo, and Gijo-bo.

Joen-bo and Kyonin-bo, monks at nearby Renge-ji temple of Hanabusa.

Kudo Yoshitaka, a land lord of Awa-Amatsu.

Rencho's family; his father Myonichi {Mikuni no Tayu Shigetada, Mikuni no Taifu, or Shigetada Nukina Jiro}, his mother Myoren {Umegiku-nyo}, and perhaps his brothers? It is said that Zennichi-maro was the fourth son of Shigetada and Umegiku-nyo.

Seichoji had apparently supported Rencho during his 14 or 15 years of study at Kamakura, Mt. Hiei, Mii, Kyoto, Nara, Mt. Koya, and Osaka. Following the banquet, he delivered a much anticipated sermon or lecture to relate the results of these studies. As far as I know, there is no extant transcript of this sermon. Based on the Gosho and legendary accounts, the content may have included:

1. A declaration that the Lotus Sutra is the true teaching of Shakyamuni Buddha.

2. A revelation that chanting the Daimoku of the Lotus Mantra enables all people to attain Buddhahood in this lifetime.

3. An announcement that he had changed his Dharma Name to Nichiren, which means Sun-Lotus; maybe implying that he had a new teaching to reveal, making the esoteric {Dainichi} teachings exoteric {like the Lotus Sutra}.

These first three are closely connected. In an earlier writing, circa 1242, Rencho had taken the position that the Lotus Sutra was superior in Doctrine; while Shingon or Mikkyo was superior in practice. This had, I think, been the prevailing view of Japanese Tendai.

The Lotus Sutra is superior in two ways: it reveals that Shakyamuni Buddha's Enlightened Life is eternal; and that all beings innately share in that Eternal Enlightenment. However, the text of the Lotus Sutra offers no explicit methods to actualize one's Buddha Nature. By contrast, the Shingon teachings include standard samatha-vipassana meditation practices; as well practical liturgical instructions on the ritual use of mudras, mantras, and mandalas.

While at Mt. Hiei, Nichiren had evidently discovered the implicit practices of the Lotus Sutra revealed in several sources. These were primarily two Tiantai works; a meditation manual named The Greater Samatha-Vipassana {Maka Shikan}: and a practical liturgical or ritual manual known as The Lotus Sutra Method of Confession & Repentence. Also, possibly, a kuden text associated with Dengto Daishi, known as the Shuzenji-ketsu. In its completeness, the exoteric Hokke Dharma contains everything found in Mikkyo and more.

4. An exposition of the errors and erroneous teachings of various Buddhist schools, temples, and teachers, via the Four Dictums {shika-no-kakugen}:

(1) Nembutsu {Jodo} leads to the hell of incessant suffering,
(2) Zen is the invention of the devil of the 6th Heaven.
(3) Shingon will ruin the nation.
(4) Ritsu {Vinaya} is a traitor to the nation

It is thought that he stressed the first dictum or maxim; but all four are worthy of some brief discussion. Who were these mistaken teachers? What did did they teach? Did this only apply to Japan during the Kamakura Era? Why and how were these teachings harmful?

Posted in Robin Beck on April 28, 2006 02:13 PM
Posted in Robin Beck on April 28, 2007 12:13 PM

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Kito & Kanjin part two

Q: Is chanting a form of meditation or is it positive thinking?
My Answer:

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A: It is both. There are two main kinds of chanting in Nichiren Buddhism. These are kito prayer and kanjin chanting meditation. Both of these are found in the writings of Nichiren Daishonin. Moreover, prayer and meditation are aspects of most forms of Buddhism. Kito Prayer is something we can do either for ourselves or for others; and others can do for us. It can take many forms. In Soka Gakkai, members often get together to pray for someone who is sick, or for the success of an activity. In some schools of Nichiren Buddhism, specially trained minsters conduct something called kito blessings. The more general Kito Prayer Daimoku done by members should not be confused with that specific kind of highly focused Kito Blessing Prayer.

Prayer chanting is something that helps us cultivate the mind of faith, known as shinjin in Japan. In the beginning, our faith might be limited to some expectation that our prayers will be answered. Once we receive answers, our conviction grows, and we develop the mind of faith. This might be similar to positive thinking. Nichiren Buddhism teaches esho funi, or oneness of life and environment. We can influence the environment, or let the environment limit us. Once we develop the mind of faith, our cheerful, confident outlook is reflected in our surroundings.

However, that is still only the relative beginning. There is also kanjin chanting meditation. This is something we can only do for ourselves. In Buddhism, there is no single word for meditation. The Buddha taught Right Effort, Right Concentration, and Right Mindfulness. There are also many methods, such as silent breath meditation, mandala contemplation, mantra chanting, and more. There are also sitting, walking, reclining meditations, and so on. The Theravadin sage Buddhaghosa taught 40 Objects of Concentration. There are several stages and sub-stages of meditation such as calming the mind, concentration, absorption, attainment, cessation, 4 main frameworks of mindfulness; {body, senses, mind, and mental qualities} and insight. Mantra Chanting has an advantage, because it does not require a lot of training. Moreover, Kanjin chanting meditation is equal to the most advanced stage of insight. It also contains the merits of the others, so we do have to go through all of those steps or stages. Kanjin Meditation can be done by simply chanting and focusing the mind, senses, and body on the sound and rhythm of the Daimoku. We can also use the Scroll Gohonzon as a visual object of concentration. These practices, over time, help us cultivate discerning wisdom and all embracing compassion; as well as manifest our inherent Buddha Nature; which is pure, blissful, boundless, and selfless.

From SGI New Zealand: Frequently Asked Questions and Answers -

7) Is chanting a form of meditation or is it positive thinking?

Chanting is neither meditation, nor positive thinking, though it reaps the benefits of both these practices and much more. The essence of chanting Nam-myoho-renge-kyo is that in the very act of doing so we are expressing our Buddha nature. Meditation and positive thinking do not have Buddhahood as their objective. It is not possible to express Buddhahood through these means. Although meditation and positive thinking may have value they cannot change the fundamental element in our lives which makes us unhappy and unfulfilled as human beings � our karma, nor can they bring out the highest condition of life, Buddhahood.

Meditation is a more passive exercise than chanting; one usually calms one's mind by concentrating on a particular phrase or image. At first glance this may seem close to the practice of Nichiren Daishonin's Buddhism, but actually the difference is apparent. The practice of chanting Nam-myoho-renge-kyo enables us to express and experience our innate Buddhahood and release the powerful energy contained within that, rather than to calm our minds or negate certain ways of thinking.

Again, while it is true that our thinking does become more positive as a result of chanting, this is because chanting draws out our Buddhahood which, in turn, influences every aspect of our lives, both mental and physical. Therefore, chanting is not so much a question of "thinking positively" or exercising "mind over matter," which implies restriction; rather, through chanting, our highest state of life naturally influences our thoughts and actions towards the most valuable ends. -- http://sginz.org/faqs.html

Feel free to Post Your Answer

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Kito & Kanjin part one; Ritual Magick

Recently some of the Nichiren Shoshu Hokkeko members were talking about a distinction between Prayer Daimoku 題目and Shodai 唱題 Daimoku 題目. Evidently, Nichiren Shoshu Priests had been stressing this difference to parishioners. This sort of resonated with me. I am assuming by prayer, they mean kito 祈祷 or just ki / inoru 祈. We see this in at least three places. One of these is the Kito sho 祈祷書?, an authenticated A-U Gosho composed by Nichiren at Ichinosawato in 1272. Another is the Kito Blessing done by specially trained Ministers of Nichiren Shu; who attend the 100 day aragyo training at Nakayama Hokkeji. There is also the Kito Honzon 祈祷本尊 Nichiren Shonin Gohonzon Catalogue # 037. From what I am able to discern, kito / inoru has pretty much the same meaning as prayer in English; to beseech, plea, supplicate, beg, and so on.

The purpose of kito prayer is evidently to influence the environment in some inscrutable manner so as to gain a material blessing, protection from harm, or a purification. This often infers a supernatural intervention by some sort of being, such as a deva or kami that can be invoked or summoned grant favors. Or, in some cases, there is a disturbed, restless, capricious or malevolent being, such as a preta, gaki, shade, troll, demon or other spirit, that must be warded off or even placated.

More sophisticated understandings are based on theories of subtle positive and negative energies that those with shamanic training or the right mantra / dharani / magic spell can control or influence. More profound theories are related to archetypal visual imagery, ritual symbolic magick, and psychodrama. Also, 'transfer of merit' is a traditional Buddhist rationale to explain praying to higher beings or praying for others. Connected with prayers are various forms of worship. There are several different Japanese words that can mean worship. Some examples I found include: ogamu 拝: supplicate, plea, adore, pray to; matsuri 祭 celebrate, festival, fete; and sai 斎: purification, worship, avoid, bar, exorcise.

These kinds of blessings & worship might be described as ritual magick, which is found in most schools of Buddhism, indeed in most religions. The roots are probably found in the ancient animistic religions of the various host countries. There are many forms. Prayers, incantations, and amulets for safe childhood delivery, called koyasu 子安 in Japan, have been popular since pre-Buddhist times. A more recent manifestation is the automobile blessing. In Buddhism, this sort of ritual is usually a source of controversy. Some think Buddhists should stick to teaching Dharma. However, the laity frequently demands ritual magick, and is willing to pay for it. Here is an example from Theravada:

http://www.thaiworldview.com/bouddha/ceremo17.htm

As someone at SGU pointed out, the Nichiren Shu Temple of London more or less advertises various services such as: "Tobyo-Heiyu: prayer for recovery from illness, Kaium: prayer for Raising your fortune, Shobai-Hanjo: prosperity of business, Juken: success in an examination, Shu-Shoku: finding work, Kotsu-Anzenn: free from traffic accident, Kanai-Anzen: safety of your family and security for the house, blessing for baby, house, car, property etc. ... the cost for each ceremony starts at �20." -- Link

We can think whatever we want about the efficacy and appropriateness of these sorts of Buddhist rituals. There is no doubt in my mind that it has been part of Nichiren Buddhism since Nichiren himself. Examples in the Gosho include Nichiren prolonging his mother's life, a star alighting in a plum tree, and Nichiren defeating Ninsho Ryokan in a 'praying for rain duel.' There are many more in the legends. There is even an example in the Pali Canon. Some tree pretas had been disturbing the meditation of some monks who were on a forest retreat. The Buddha taught the monks how to generate soothing mettawaves, by reciting the Metta Sutta. This placated the shades, who returned to their trees, and the monks were able to meditate in peace.

Soooo -- does Kito or Prayer Daimoku really work? Is it it more effective if a trained minister does it for us? Are the special Kito blessings done by specially trained Ministers even more effective? That is another entry. Moreover, there is much more to Nichiren Buddhism than material blessings. There is also what Nichiren Shoshu calls Shodai 唱題, or chanting meditation; with the purpose of achieving Kyochi Myogo 境智冥合, a sort of fusion with the Mandala Gohonzon. This is related to kanjin 観心. That is also another blog. Both Kito 祈祷 and kanjin 観心 are part of Nichiren Buddhism. Kito 祈祷 Prayer is something we can do either for ourselves or others; and others can do for us. There may even be some advantage to having a trained or advanced practitioner do this for us. Some might see this as superstition at worst, or ritual symbolic magiick / archetypal visual imagery / psychodrama at best. Or maybe it is skillful means to encourage cultivation of faith, and perhaps it actually works? At any rate, kanjin seems to be something that we have to do for ourselves. I do not think someone else can meditate and cultivate insight for us.

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Master Discple Relationship & Nikko

As I discussed in a previous entry, I no longer consider myself a member of Soka Gakkai. The big reason is the renewed emphasis on the Master Disciple Relationship; ; with Daisaku Ikeda as the sole mentor. Personally, I have no problem with having a teacher / mentor / sensei. I think it is best if there is some kind of two-way communication. However, I have no objection if someone sees a person they never met, whether that person living or dead, as their mentor. I do think this tends to be more of a hero worship situation, rather than real mentoring, but that is up to the disciple.

I have a few issues with the way that SGI promotes the M/D concept. For one, they assert that it is the essence or core teaching of the Lotus Sutra. Their source for this appears to be Nikko [ 日興] Shonin [上人] (1246-133). At first, I had a terrible time following their logic. From what I gather, they are alluding to some events that transpired after Nichiren's passing.

Evidently, Nichiren's six designated successors, all of whom were ordained clergy, and other leading followings, both lay & clergy, faced some insurmountable issues implementing the terms of Nichiren's last will and related transmission documents. This led to rather heated discussions. Sorting these out is difficult, because nearly all the information we have was either recorded or written by Nikko. So what we have, pretty much, is Nikko's side of the story,

From that limited perspective, it looks like Nikko wanted to implement Nichiren's wishes as precisely as possible; while the others had other over riding concerns, such as propagation and caring for their own growing Sanghas. In articulating his position, Nikko relied heavily on neo-Confucian ethics, such as the debt of gratitude owed to one's mentor, and filial piety. On October 12 1284, Nikko wrote, to Mimasaka-bo:

"I, Nikko, have on my person a letter from our Master stating: 'In all of Japan, not a single person was willing to accept me, but the Lord of Hakiri accepted me. Thus, I would like my grave site to be within Hakiri's domain, since trouble will undoubtedly arise while the head of state is unwilling to embrace true Buddhism.' ... How, then, can ivy even [let alone his discples] consider abandoning his tomb? Even the lowest of common folk in society will be critical of us if we forsake the Sage, our true Master, while we upheld the doctrine to never abandon the Master."

Then, in the twelfth month in the first year of Sho-o (1288), he wrote to a resident of Hara ;

"'Acharya Mimbu's [Sado-bo [佐渡房] Minbu [??] Ajari [阿闍梨] Niko [日向] Shonin [上人] (1253-1314)] incorrect views are still strange to me. I have heard that when he visited Awa [Province], he spoke with the lay priest [?] and repeatedly told that non-Buddhist writings were erroneous. However, the Sage's Rissho Ankoku Ron was written using non-Buddhist writings. The petition written in the eighth year of Bun-ei [Ryusenji Moshijo] was also written using non-Buddhist writings. "

"What is more, the Lotus Sutra was translated by the person [Kumarajiva] who best understood the Chinese teachings [Confucianism & Taoism], his version is said to be the best. [Therefore], I think we must have an expert of non-Buddhist writings to establish and propagate our teachings. It seems difficult to bring peace to our country and establish the right teachings without great scholarship in both Buddhism and non-Buddhist knowledge.'

I do not intend, in this entry, to discuss the merits of Nikko's strict position on debts to owed one's master and filial piety; versus Niko's more flexible attitude. The point is that Nikko's position is not based on Buddhism. Nikko did not teach that the Master Disciple Relationship is the essence of the Lotus Sutra. Nikko did appear to believe that proper Confucian Ethics should be observed; in particular regarding loyalty and obedience to one's Master.

It appears that Nikko Shonin was thinking about the best way to propagate the teachings in Japan during that era {I think the others were as well, but that is another discussion}. Nichiren himself wrote that native customs and traditions should be observed provided they do not violate the teachings of Buddhism. He also seems to have explicitly valued Confucian Ethics, with some caveats. I tend to think Nichiren was using skillful means as a provisional approach, but that is also another discussion.

Briefly, I think Nichiren was saying that Buddhism trumps Confucian debts of gratitude. The way to repay one's debts is to practice Buddhism, even if that means disobedience to one's ruler, parents, and teacher. He wrote: " I Nichiren may well be the only person in all Japan to disobey ruler, parents, and teacher, and yet still in the end receive the protection of the heavenly gods."

If the Soka Galkai wants to promote the Master-Disciple Relationship, with Daisaku Ikeda as the sole mentor, that is fine with me. Moreover, I think that focus might play well in Japan, but I do not think it is a skillful way to propagate Buddhism in the West. In addition, I find their effort to base this on a precedent, set by Nikko Shonin, to be a deceptive spin that potentially slanders Nikko. Also, I think the excessive focus on a media mentor might actually violate the essence of the Lotus Sutra. Even if we accept that the SGI way is good, and indeed based on Nikko's precedent; it is still unnecessary to trash the other 5 Elders, and by extension, the other modern Nichiren Schools.

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Moving On

My reading of recent events is that SGI members must accept Daisaku Ikeda as their infallible mentor; if they wish to be in good standing. I think the words quoted mean exactly what they appear to mean. I am moving on because it has become too much of an energy drain to continue as an internal reformer, so to speak.

Circa 1996, NST set requirements for continued membership. I accepted their right to do so, and moved on. I have never felt any real enmity toward Nichiren Shoshu. As I gained some distance, I realized that I had never really even accepted their doctrines. They certainly have the right to teach them. The same applies to Soka Gakkai. They have every right to teach that Ikeda is the mentor for this time. I can not accept that, so it would be hypocrisy to continue to call myself a member.

I had been encouraged by some positive developments in recent years. Some good sources indicated to me that key people in the Study Department wanted the Soka Gakkai to move more to the mainstream of Buddhist Scholarship. It even appeared that Ikeda supported this.

My present take is that Ikeda did want the Gakkai to be on the cutting edge of scholarship; provided that did not infringe on one core doctrine. It is fine for leaders to use up to date to date lingo, like calling the Daimoku a mantra. The Study Department also backed off their old understanding of the concept of Emptiness. They even hedged a bit on the True Buddha and Dai Gohonzon dogmas.

However, it appears the line is drawn on the doctrine of "Nikko as Sole Heir." In the comments I cite below, Ikeda continues to trumpet the Nichiren Shoshu slander of the other 5 elders. I suspect this doctrine might be sacrosanct because it provides a foundation for "One True Mentor" and "One True Sect." Daisaku Ikeda and Soka Gakkai implicitly claim to be the true modern heirs of Nikko Shonon and the Fujimon.

We are presently seeing Ikeda's role as the sole mentor ratcheted up to an unprecedented and embarrassing level. There is also a lot of talk about betrayers. Now, they are trotting out the pointless slander of the 5 Elders; comparing them to some unnamed modern betrayers. Meanwhile, Byrd gets reprimanded for publicly expressing some rather mild criticisms.

I have had enough. It is distracting me from my mettawaves practice. I had already effectively left in 2002. Since that time, my health and financial condition have gone from nothing left to lose to at least minimally acceptable. More importantly, I have gone from being miserable to more contented and emotionally stable than ever before. For the first time, each day is better than the day before.

There is very little about my daily practices that SGI would approve of. My doctrinal views are very different from what SGI officially promotes. The only reason I hung on was I wanted to part of a Sangha. At this point, I feel comfortable proceeding as a Sangha of one; or as part of SFI {Sangha For Independents � Independent Nichiren, Tusker Sangha}. The Gakkai I loved, that of VP Tsuji among others, simply no longer exists; if it ever did.

Daisaku Ikeda from
Daibyakurenge March 2008:

The summit of Mount Fuji, shining like a monarch's crown, is constantly buffeted by strong winds. 'Only by defeating a powerful enemy can one prove one's real strength.' (WND-1, p.302) I call on the members of the youth division to resolutely wield the jeweled sword of mission and victory as I did as third president, personally bearing the brunt of great persecutions, vanquishing the three powerful enemies, and rigorously protecting the members.
The Ukranian philosopher Hryhorii Skovoroda (1722-1794) warned:'An ungrateful heart is a source of the sufferings of hell. A grateful heart is a paradise abounding with myriad joys.'

The distinguishing features of all who have turned against the Soka Gakkai in the past are ingratitude, arrogance, self-interest and envy.Individuals who forget their gratitude to their mentor and betray their fellow members inevitably embark on course resulting in their own terrible suffering.

More than fifty years after the Daishonin's death, his direct disciple and true successor Nikko Shonin wrote 'The Twenty-Six Admonitions of Nikko'. In this document, he repudiates the erroneous views of the five senior priests who, losing sight of the profound debt they owed the Daishonin, turned their backs on his teachings. For half a century, Nikko Shonin waged an unrelenting struggle to preserve the Daishonin's legacy.

Up to the very end of his life, President Toda was filled with righteous outrage against the devilish nature of authority and the despicable behaviour of the priesthood, which together led to his mentor Tsunesaburo Makiguchi's death in prison. The path of repaying one's gratitude to one's mentor is an unceasing, earnest, lifelong endeavour.

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Conflation/Syncresis of the Three Great Hidden Dharmas, Triple Body, & the Threefold Training

Note: Those who were bored with this blog entry, found this one: The Power of Threes: Three Words for Wisdom entertaining,

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According to Nichiren, the sandaihiho 三大秘法 were hidden in the depths of the Lotus Sutra.

三 = San = Three
大 = Dai = Great
秘 = Hi = Hidden, secret, concealed
法 = Ho = Dharma, Truth, Law, Method, Rule, Principle, Model.

SGI translates this as Three Great Secret Laws. I prefer Hidden Dharmas. It is widely acknowledged that Nichiren derived these from the concept of the Threefold Training, Three Trainings, or the SGI translation: three types of learning, san gaku [[三学].

"[Nichiren] associated the Three Great Secret Laws with the three types of learning set forth in Buddhism�precepts, meditation, and wisdom. Specifically, the object of devotion corresponds to meditation, the sanctuary to precepts, and the daimoku to wisdom." -- Source: The Soka Gakkai Dictionary of Buddhism

SGI translates the types of learning as follows:

Precepts, meditation, and wisdom [戒定慧] (Jpn kai-jo-e)

Precepts [戒] (Skt shila; Pali sila; Jpn kai)
Meditation [定] (Skt dhyana; Pali jhana; Jpn zen)
Wisdom [慧] (Skt prajna; Pali panna; Jpn E)

In the Culavedalla Sutta (The Shorter Set of Questions-And-Answers Discourse). the The Threefold Training is given as the three aggregates as follows:

Sila = Ethics or Precepts = Right speech, right action, & right livelihood
Samadhi = Concentration = Right effort, right mindfulness, & right concentration.
Panna/Prajna - Discernment = Right view & right resolve.

In the Sikkha Sutta, the Three Trainings are given as:

Adhisila-sikkha = Higher Ethical Training.
Adhicitta-sikkha - Higher Mental Training.
Adhipanna-sikkha - Higher Discernment Training.

So, we have this:

Ethics = Kaidan, Sanctuary, or Precept Platform.
Meditative Cultivation = Gohonzon
Discernment = Daimoku

We can also link these to the Triple Body or Three Bodies, sanjin [三身] or Trikaya:

Ojin [応身] manifested body / Nirmana-kaya
Hoshin [報身] reward body / Sambhoga-kaya
Hosshin [法身] body of the Law / Dharma-kaya

Just for good measure, we could also link the Triple Jewel, Three Treasures, Threefold Refuge, Sanbo [三宝], or triratna / ratna-traya, the Buddha, the Dharma, and the Sangha.

Ethics = Nirmana-kaya = Sangha = Kaidan
Meditative Cultivation = Sambhoga-kaya = Buddha = Gohonzon
Discernment = Dharma-kaya = Dharma = Daimoku

That seems well and good. However,I get tripped up when I try to connect these with a parallel concepts of Esoteric Buddhism or Mikkyo [密教], the Three Mysteries or san mitsu [三密]. The Three Myseries are:

Mystery of Body = Mudra
Mystery of Mouth/Speech = Mantra
Mystery of Mind = Mandala

So we get:

Precepts/Ethics = Sangha = Nirmanakaya = Body = Mudra = Kaidan
Meditation = Buddha = Sambhogakaya = Mind = Mandala = Honzon
Discernment = Dharma= Dharmakaya = Speech = Mantra = Daimoku

We could also add the Santoku [三徳], which are Shu-sh-shin [主師親]. {sovereign/lord, teacher, and parent}. Nichiren, per SGI, seems to conflate them with the Trikaya this way:

Nirmanakaya = Response Body = Property of Action = Lord/sovereign
Sambhogakaya = Reward Body = Property of Knowledge/Lore, Vidhya, Chi [智] = Teacher
Dharmakaya = Truth Body = Property of Compassion = Parent

If we add these, we wind up with:

Precepts/Ethics = Sangha = Nirmanakaya = Body = Action = Ruler = Mudra = Kaidan
Meditation = Buddha = Sambhogakaya = Mind = Lore = Teacher = Mandala = Honzon
Discernment = Dharma= Dharmakaya = Speech = Compassion = Parent = Mantra = Daimoku

There is a snag though, because Vajrayana Esoteric tradition has it this way:

Precepts = Sangha = Nirmanakaya = Body = Mudra
Meditation = Buddha = Sambhogakaya = Speech = Mantra
Discernment = Dharma= Dharmakaya = Mind = Mandala/Honzon/Ishtadevata.

So, adjusting that, we have an esoteric scheme:

Precepts = Sangha = Nirmanakaya = Body = Action = Ruler = Mudra = Kaidan
Meditation = Buddha = Sambhogakaya = Speech = Lore = Teacher = Mantra = Daimoku
Discernment = Dharma= Dharmakaya = Mind = Compassion = Parent = Mandala = Honzon

Versus:

Precepts/Ethics = Sangha = Nirmanakaya = Body = Action = Ruler = Mudra = Kaidan
Meditation = Buddha = Sambhogakaya = Mind = Lore = Teacher = Mandala = Honzon
Discernment = Dharma= Dharmakaya = Speech = Compassion = Parent = Mantra = Daimoku

When I get stumped, I have a threefold method for dealing with it:

Kick it, dismiss it as irrelevant, and belittle those who care about it.
Tie my mind in knots wrestling with it and wind up with a headache.
Confess ignorance, let go, sleep on it, and come back to it later.

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Manjushiri Mantra

On Chanting Meditation Wisdom Cultivation

Manjushiri is the Mahayana Bodhisattva of Discerning Wisdom;
Pali: Panna; Sanskrit: Prajna; Kanji: 般若,
shindoku reading hannya, a transliteration; or 慧,
shindoku reading E, a direct translation.

Saicho, aka Dengyo [伝教] {Transmitter of Teachings} Daishi [大師] (Great Master), was the Founder of the Tendai Shu in Japan. In 804/5 CE, he made an eleven-month trip to China, to acquire the authentic transmission of the T�ient�ai Dharma lineage. It is thought that he was the first to bring the Lotus Sutra Title Mantra {Daimoku [題目]}, Namu Myoho Renge Kyo [南無妙法蓮華經], to Japan. While there, he chanced to learn a bit about Shingon as well. According to a text, Saicho brought back three primary Esoteric Sanskrit Mantras. It appears that one of these was a variant of the Manjushiri Mantra, Om Ah Ra Pa Tsa Na Dhi.

Manjushiri is said to have come from the land of Ratnaketu Buddha in the east. In China, Manjushri is known as Wen-Shu-Shi-Li Pu Sa [文殊師利菩薩]. In Japan, he is Mon Ju Shi Ri Bo Satsu. In Nepal he is Manjushri [मंजुश्री[; while in Tibet, he is known as Jambeyang. The mantra apparently has no literal meaning. The 5 middle syllables are the first syllables of each line of a text associated with Manjushri. I think this is the Vajrasekhara Sutra. This 7 syllable Manjushri mantra is believed to cultivate and enhance various aspects of wisdom; such as discernment, memory, explaining, debating, writing, etc. {There is more, but I forgot}.

Manju is often depicted with his right hand holding a double edged flaming sword. His his left hand is holding a lotus flower, on which rests the Prajnaparamita (Great Perfection of Discerning Wisdom) Sutra. He is often shown riding a Shishi lion. The lion symbolizes the various defilements {Klesha, Bonno} that obscure our innate Bodhi or Awakened Wisdom. This is also said to illustrate his connection with Vairochana; though, at present, I am not sure how.

Together with Samantabhadra {Fugen}, Monju is said to have attended the Historical Buddha Shakyamuni. They are often paired opposite each other on mandalas, flanking Shakyamuni. On most of Nichiren's formal Ten Worlds Great Mandala Gohonzons; Monju and Fugen are on opposite sides of the central Daimoku, they occupy the inner most positions in the second row from the top. Namu Monju Shiri Bosatsu [南無文殊師利菩薩] is positioned directly below Namu Taho Nyorai [南無多宝如来] on the left of the mandala, which is your right. Monju symbolizes Discernment or Wisdom, the discipline of of the Conceptual Mind; while Fugen symbolizes Virtue or Ethics, the discipline of Body and Form. The Discernment of Manjusri is the direct observation of emptiness {sunyata, ku [空]}; the insight that conditioned phenomenon are fleeting and impermanent, devoid of lasting substance. As such, I see the Manjushiri Mantra as a useful adjunct to mindfulness meditation, in particular the third foundation or frame of reference, mindfulness of citta/mind. I also see chanting this mantra as a purification of the 7th Consciousness, manas-citta; as well as the third skandha or component / aggregate, samnja-skandha, or the mental function of conceptual cognition.

Manjushiri's iconic visage is sometimes that of a youth of sixteen years, to illustrate the point that Buddhist wisdom {Panna, Prajna, Hannya} is not only a result of of life experience or age, but, in the deepest sense, comes from the cultivation of Direct Insight (Vippasana, Kan [観]), into the true nature of reality; which is eternal, timeless, uncreated, and deathless. I should add that chanting Namu Myoho Renge Kyo. which is my primary practice, elicits this direct insight.

In this sense, Bodhisattva Manjushiri can be seen as the Provisional Bodhisattva of acquired or attained (shikaku [始覚]) discernment; while the parallel Bodhisattva Anantacharitra, Muhengyo Bosatsu [無辺行菩薩], or Boundless Conduct, represents the original, unconditioned, innate, inherent, unacquired, or unattained (hongaku [本覚]) personal quality of constancy or eternity, that transcends conventional finite space and temporal reality. Namu Muhengyo Bosatsu [南無辺行菩薩] occupies the third position from the central Daimoku, in the top row, on the same side as Monju.

Sound Files; Real Player: Manjusri Mantra .ram ... Tibetanmonks.ram ... ItoKayo.Manjusri.ram ... ... MP3: ImeeOoiManju.mp3 ... ItoKayomanjusri.mp3

Links:

Monju Bosatsu @ Onmark
Manjusri (Wen Shu Shi Li in Chinese; Jampal Yang in Tibetan; Monju in Japanese), Bodhisattva of Wisdom.
Wildmind meditation home
Imee Ooi

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Previously Posted by rbeck at November 2, 2005 11:50 PM
Updated March 15, 2008 09:16 AM

Nichiren Buddhism 101

Nichiren Buddhism begins and ends with chanting Namu Myoho Renge Kyo. This is usually done as Mantra Chanting or Chanting Meditation, called Shodai; which is a form of mindfulness meditation. Usually, it takes about 20 minutes of chanting to get in a mental state of concentration. At that point, mindfulness sort of arises on its own. Some sanghas combine shodai with silent sitting called za-zen or shika taza.

As an aid to chanting, we often use a mandala as a focus of concentration. There is a long thread at the E-sangha Nichiren Forum on What is a/ the Gohonzon / Honzon / Omandara, Primary Object of Veneration. One can chant without one though. If someone wants one, and plans to join a Sangha, it is best to obtain it through them. There are a couple ways to obtain one independently. There are other things to learn, such as how to hold the hands {mudra} and sitting posture while chanting. We also often use a rosary called ojuzu or japamala. The Mandala is usually enshrined as the center of an altar, which can be simple or fancy.

There is also another way of chanting called prayer daimoku. This is more like the use of dharanis or invocations. This is chanting for our needs and wishes. Some Sanghas stress this, others downplay it. The advantage of prayer chanting is that our chanting becomes highly motivated, especially if we have pressing needs or ambitious goals. The disadvantage is that can lead to a faith like fire, which burns brightly and flames out.

So it is best to balance prayer chanting with chanting as mindfulness meditation. This can involve reflecting on the condition of our mind, body, and environment. Those who have been practicing a while often develop new goals, such as wishing to cultivate deeper wisdom and compassion. In this context, three things I see that Nichiren Buddhism offers; which many people in our modern society need, are:

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

One other comment: Self Reformation involves changing from a life centered on ignorance, greed / avarice, and anger / hared; to one centered on wisdom, generosity / equanimity, and kindness / compassion.

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Green Tara Mantra

Kuan Yin Chanting Meditation
Compassionate Wisdom Cultivation
Udated March 5 2008

The object of contemplation for this Chanting Meditation is Green Tara, seated in the Royal Ease Posture. The mantra is Om Tare Tutare Ture Soha. Tara is the Bodhisattva of feminine compassionate wisdom in action. In Tibetan Vajra, Chenrezig or Avalokitesvara is always male, with Arya Tara being either his Tantric consort or female form.

]]> Real Player Sound Files: Green Tara Mantra Ito Kaya .ram ...Monks&Nuns? .ram ... Tibetan Monks .ram

OM TA RE TU TA RE TU RE SO HA

Green Tara (Shyama Tara or Dark Tara)) is seated on a white moon-disk. Her green complexion symbolizes the active function of the fully-enlightened being. The moon symbolizes her peacefulness. The moon is resting upon a lotus. The lotus symbolizes her freedom from any defilement, just as the lotus rises out of the mud of the swamp, but the blossom itself is pure and undefiled. In the same way, Green Tara arises in the world but is completely undefiled by the world. Her posture is the 'lalitasana' or royal ease asana. Her left leg is withdrawn in the Lotus pose, to symbolize her mastery of Insight and detachment from the 5 Emotional Defilements (Klesha). Her right leg is in the Euro-posture in front of her body, slightly bent, with her foot on a lotus blossom. This signifies her ability to spring into action, to act swiftly for the compassionate protection of all sentient beings.

In each hand she usually holds the stem of a blue utpala flower. Each flower consists of three blossoms indicating that Tara, the embodiment of enlightened activities, is the Mother of the Buddhas of the past, present and future. The Buddha of the past is the Treasure Tower Buddha, the present refers to Shakyamuni, while the Buddha of the Future is Maitreya, the Buddha of Loving Kindness (Maitri or Metta). Her right hand, (left-facing) is actually in the Dana or Varada Mudra (The Gift bestowing Gesture of Compassion) with the palm turned outwards. The five extended fingers in this mudra symbolize the following five perfections: Generosity, Morality, Patience, Effort, and Meditative concentration. The left hand is held up, again with the palm facing outward, and grasping the uptala lotus. This is Abhaya Mudra the gesture of fearlessness and refuge. There is also a lot of other symbolism in the image, including the Aura or Halo, the Tiara, various jewels representing the paramittas, and her silk attire.

Her name means 'she who ferries across', 'one who saves', or 'star'. 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 �kewl-ness.� I chant "to" Tara when I have an extra special, kind of selfish, favor to ask, usually for someone I care about who is suffering. The Green Tara Mantra is recited with affection and has no specific meaning; it is a play on her name.

There are three stories about the origins of Tara.

In a past life as a human, during the Age of Dundubhisvara Buddhism, in a universe called Manifold Light, Tara was a Princess named Moon of Wisdom-knowledge. She left secular life to become a nun, accumulated great merit, and Awakened from delusion. Some Monks told her to dedicate the merits she had created to be reborn as a male. However, she rejected the advice and made this vow:

"There are many who desire Enlightenment in a man's body, but none who work for the benefit of sentient beings in the body of a woman. Therefore, until samsara is empty, I shall work for the benefit of sentient beings in a woman's body."
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Green Tara came into being when the Bodhisattva Avalokitesvara cried upon seeing all of the suffering in the Universe. He cried so much that a pond grew out of his tears. Out of this pond grew a blue lotus flower, and on this flower appeared Green Tara.
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Avalokiteshvara, the Buddha of Compassion, was looking down from his heaven, on the world of suffering beings, and he wept. From his tears two Taras were born, a peaceful white one from the left and a fierce green one from the right.

Link:
Green Tara

Previously Posted by robin at March 20, 2005 06:28 PM
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Comments From Previous Entry on this topic
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Robin, you write: "The merits acquired from the Green Tara meditation are quick thinking, practical wisdom, skillful compassion, generosity, magical powers, fearlessness, spontaneity, and general �kewl-ness.�"

Queen Lolo replies: Sign me up! (LOL) Just about the only thing missing from this list is "standing dinner reservations at The Ivy in Beverly Hills." Seriously though, I look forward to reading more about Green Tara. My cousin went to India years ago and brought me a wall hanging with Tara's image on it. I used it to make a pillow that now adorns my living room. She is a good reminder of a compassionate heart.

Thanks for yet another great blog.

Queen Lolo
Posted by: Queen Lolo at March 22, 2005 09:08 PM
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Hi,

A friend told me Tara is like Kuan Yin with an attitude. A little 'spunk', if you will. There is a strong protective spirit connected with Tara.

Rather than a new entry, I am going to add extended text to this one -- later today, I hope.

Om Tare Tutare Ture Soha

robin

Posted by: robin at March 23, 2005 05:17 AM
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Robin, I am curious... When you chant, do you use a variety of mantras, such as the ones you write about in your blog? And do you sit at your Gohonzon?

I usually chant "Nam Myoho Renge Kyo" outloud, but I was motivated by one og your blog comments to try a mantra I used to use in silent meditation ("Om Mani Padme Hum") outloud at my altar. I had a completely different experience with the change in mantras -- more peaceful.(My kids came in and one said, "That made me feel calmer than when you chant the other way." My other child said, "I don't like that at all, it made me tense.")

Queen Lolo
Posted by: Queen Lolo at March 23, 2005 09:33 AM
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Robin, I am curious... When you chant, do you use a variety of mantras, such as the ones you write about in your blog?
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Yes. Not everyday. Just when I feel a need. When I feel vengeful, I chant the Great Compassion Mantra. When I feel hateful, I recite the Metta Sutta.

And do you sit at your Gohonzon?
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I usually chant the other mantras with the traditional thangkas as my visualization, or facing east. For Om Mani, I generally use the 4 armed Chenrezig Thangka. I try to match the mantra & the mandala. I often use an on screen visual as a virtual mandala. I have some small framed Thangkas that I printed too.
Posted by: robin at March 23, 2005 10:14 AM
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If I am the Queen of "Eclectic" then you must be the King!

LOL!
Posted by: Queen Lolo at March 23, 2005 10:43 AM
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I describe metta-waves meditation as "A Syncretic-Eclectic Approach"

It is eclectic because I borrow mantras used by the Vajra (Esoteric), Zen, & Pure Land traditions.

It is syncretic because I do not necessarily use them for the intended purposes of those traditions.

My tradition is based on Samatha-Vipassana (Shikan). So I use the mantras and mandalas as specific types of Tranquility-Mindful and/or Wisdom-Insight Cultivations.I believe this was the original intent.

For example, I think the Pure Land practices started as Samatha-Smrti-Metta-Karuna Bhavana. In English, that is Tranquil-Mindful-Kindness-Compassion Cultivations.

robin
Posted by: robin at March 23, 2005 04:58 PM
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And do you have a Gohonzon? Do you chant "Nam Myoho Renge Kyo?" Do you or have you ever considered yourself a "Nichiren Buddhist" as well?
Just wondering...
Queen Lolo
Posted by: Queen Lolo at March 23, 2005 06:03 PM
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Right now, I have six (8 X 10) Nichiren Mandala Honzon enshrined in Temporary altars. Each has a purpose. Ryoben-ji, a room in the house, is scheduled for completion in 2006. I have not yet chosen what shall be a full size Mandala Honzon for the Main Altar.

I also have several small Gohonzon for travel.

I have been an SGI member since 1972; on the fringes since 1991.

robin

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15th Century Hakii Portrait at Minobusan

Updated 2/28/2008

]]> Statues, Drawings, & Paintings of Nichiren

This portrait is often confused with the Water Mirror { Mizukagami} portrait kept at Nakayama. Actually, this one was made in the 1400's, so if Nichiren's reflection was in the water, it was a vision or spirit. It is correctly known as the Hakii Portrait. Details: Muromachi period {15th/16th century}, Panel, colors on paper, measuring 39.0 X 38.2 cm. It is kept at Minobusan Kuonji. According to their web-site, 'it is said' to represent the Shonin at age 60, in 1281, at the main mansion of Hakii.

The artist had apparently traveled to view the original 13th Century Mizukagami Portrait at Nakayama Joko-in. He wanted to paint Nichiren as he would have looked like at age 60, in 1281, while visiting Lord Hakiri's main mansion at Monobu, for the last time. So using the original as a guide, he 'aged' Nichiren.

Note that the perspective in the painting has Nichiren looking to the right {our left}. While no longer observed since about the 16th Century, this traditionally indicated a posthumous portrait.

On Nichiren's Gohonzon for Practicing Kanjin

Minobusan Kuon-ji houses at least one {1} original Nichiren Mandala Gohonzon:

*Mandala #087. Mandala Gohonzon inscribed by Nichiren, formal style. .

*The now lost Dai Mandara of July 08 1273 was also kept there.

*It is also thought to be home to the unpublished Last Mandala Inscribed by the Late Master

Links

Minobusan Kuonji Official Home Page
nichirenpix Minobusan Kuonji Links

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Posted in Robin Beck on April 12, 2007 02:21 AM

13th Century Mizukagami Portrait at Nakayama Joko-in

Updated 06-01-2006
Updated 10/28/2008

Mizukagami no Ososisama
]]> Nakayama Joko-in appears to be one of the sub-temples and shrines associated with Hokekyo-ji Temple at Nakayama Ichikawa City, Chiba Prefecture. The lineage of Nakayama originated with Nichiren's lay followers Toki Jonim & Ohta Jomyo.
Statues, Drawings, & Paintings of Nichiren

So we should draw it [the image of Nichiren] as it is without considering [whether] it is good-looking or not." <.i>-- Nikko.

This is maybe the only extant image of Nichiren that was painted while he was still alive. It is the only one I know of that has been independently dated to the 1200's {13th C.}. Note that his eyes, ears, and nose are of ordinary size and proportion. Since the image is not only realistic, it is also dated to the 1200's, we can maybe safely assume this is what he looked like in his 30's, before the persecutions took a toll.

This one is called the "Water Mirror" {Mizukagami} Portrait because it was allegedly painted from Nichiren's reflection in water; since it was not appropriate to look at a Sage. I suspect that is back fill from the Muromachi Era; when Nichiren was seen as descended from the Imperial Line, or even as an incarnation of Tensho Daijin.

The orignal scroll is kept at the Joko-in sub-temple of Hokekyoji Temple located at old Shimousa Province; Nakayama, Ichikawa City, Chiba Prefecture. Nichiren saint image chiba-muse.or.jp

On Nichiren's Gohonzon for Practicing Kanjin

Joko-in also houses at least one {1} original Nichiren Mandala Gohonzon:

Mandala #059 inscribed on February 2, 1279. Mandala inscribed by Nichiren, formal style. This is one of six {6} authenticated and published Nichiren Mandalas that appear to bear the "Gain & Loss Inscriptions." See Gain & Loss Inscriptions on Nichiren Mandalas

The Painting

As one can see, in this portrait, Nichiren is clad in a drab brown robe. He is holding a fully extended scroll with both hands. There is an uncovered sutra table in front of him, holding rolled up scrolls. The story is that it was painted from a reflection, hence the title "Mizukagami," meaning "water mirror or reflection." Some say the portrait depicts the Sage at age 31/32, preaching his first sermon, in the lecture hall of Seichoji Temple, on April 28, 1253. It may also represent him teaching at his Matsu-baga-yatsu Valley/Nagoe Hills Kamakura Hermitage, a year or so later.

The next image is an enhanced version.

If you follow this link , there is a picture you can click on to open a bigger image.:

Hanging scroll " Nichiren saint " (actual size 450�640mm) .

It looks like they allow one download to print for for personal use only.

Links

Nichiren Shu Books & Supplies:

A set of 26 postcards of Buddhist Art

Shochuzan Hokekyo-ji Temple/ Pilgrimage to major Nichiren Shu Temples

Daihonzan Hokekyoji OFFICIAL PAGE

HOKEKYO-JI TEMPLE/I.HATADA

OHTA INARI DAIMYOJIN/I.HATADA

Zuiun's Image

We also have a href="http://www.butsuzou.com/English/aboutzuiun.html">Reverend Zuiun Matsuda's Hokekyo-ji Temple in Nakayama model Nichiren statue ... . carved based on the Nichiren image "Mizukagami no Ososisama"

<
Saint Nichiren (Buddhist image)
A light colored Saint Nichiren
The great visiters from USA
Zuiun's web site

Posted by rbeck at February 1, 2006 12:00 AM

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