I have been thinking about this for quite a while. It would interst me to take a look at each of the 128 or so Nichiren Mandala Gohonzons and Amulets that are extant and published. Also, a few that are unpublished and/or not authenticated; even one that is lost. I can host pictures of them off-site, and hot link thumbnails or reduced images. That way, we are not hoarding bandwith here.

I have some of information on most of them. Those who can read Kanji might be able to fill in some gaps. The main obstacle is that most of us began with SGI and.or NST, both of whom have a policy of not publishing pictures of mandala Gohonzon. Of course, anyone who has visited web sites of other schools have seen pictures already and survived. So that might less of an issue than in the past.

The oldest mandala I know of is a wood block print of one that is allegedly dated 1253. It is not at all authenticated. Then there are the published Aizen and Fudo Kankenki Amulets of 1254, and a copy of the unpublished Soseino Amulet of 1266. There is also an unauthenticated mandala from around then. Then, Mandala 001 in the published collection was written immediately after Tatsunokuchi; before the Sado Exile.

A few things:

I am not going to do this here unless there is real interest. I started a thread on statues of Nichiren, and it was sabotaged by an argument. I started one on Nichiren's 'hagiography', and the little feed back I did get was less than motivating.

We are aware of the Taisekiji feelings on this, and do not need anyone to educate us. I am thoroughly aware of ALL the arguments pro and con. If the discussion turns into a discussion of whether or not such a study is appropriate; I'll stop posting in the thread and request it be moderated or locked. Those who object to the images being on line should simply stay out of the thread and are free to do whatever the mods allow in another thread. Also, I don;t want to discuss whether it is okay to download and print Gohonzons, not in this thread.

Finally, I tend to go into so much detail that I get burnt out on topics, and need a break. So this might be something that I can plow through for a time, then pause for a spell, then come back to later. I am in no rush.

with gassho,

robin

Hi Robin,



Awesome idea.



I think I was one of the saboteurs...sorry about that. I'll concentrate this time

Anyway, I'd like to officially register my interest. Although I can't read kanji or anything...



I think it'd be good to have something on the burner as it were to keep going back to when we wanted some meaty study.

Ben

The one looks like a simplified Mandala Gohonzon signed by Nichiren. It was labeled as a wood block print made in the 19th Century. The date of the original was given as March 20 1254. That is, of course, 17 years before the traditional First Gohonzon at Echi.

It certainly looks like Nichiren's Kanji. The Daimoku is in the center, flanked by the two Buddhas; Shaka and Taho. Nichiren's signature with superimposed kao seal is below the Daimoku. That is maybe Dengyo and T'ien T'ai below Shaka and Taho. As one can see, there are some side inscriptions that are diagonal. Then a passage on the lower right, facing, and some kind of transmittal on the lower left.

I wonder if this might have been inscribed later on to commemorate an event on March 20 1954? That was when Nichiren was in Kamakura, and at his first Matsubayatsu Hermitage, in the developing Nagoe Hills area. Joben, aka Nissho Shonin (1221-1323), became his disciple in 1253. Nissho's youthful nephew, Nichiro (1245-1320) joined a year later. The location of the first hut might be at either Myohoji or next door at Ankokuronji.

I don't know if there is an extant original of this mandala, or anything else about it, for that matter. I do know it is not, and, as a wood block print, could not be authenticated.

gassho

robin

Of utmost importance to me robby....
I will donate a promise of not going off topic and keeping it focused on study.

thank you from the bottom of my heart dude.
you really are the best.
Doc Who

Thank you, Robby. I look forward to this.

I can read a little bit of Kanji, and have a bunch of dictionaries and gadgets to decipher kanji, so I can help, just let me know. Be happy to contribute.

Cheers
Q

On the note of kanji...

Something which cropped up in my conversation with Rev. Noda from the Nichiren Shu temple in London yesterday was that although Nichiren wrote Na, Mu, Myo, Ren, Ge and Kyo of the odaimoku on his mandalas differently in different mandalas, interestingly he never changed the way he wrote the character 'ho'. Rev. Noda thought this was because 'ho' means unchanging ultimate reality, hence Nichiren never changed it.

Which I thought was pretty interesting...although maybe you lot knew that.

Ben

True food for thought and something like a little hello from the Master....

Note that if you click on this, you can see a bigger image. Later on, we will see another mandala with very similar looking kanji.

The Gohonzon part of this is the Daimoku flanked by the two Buddhas. Below the two Buddhas, are likely T'ien T'ai and Dengyo = lineage chart. Then Nichiren's sig & seal below.

On the top, on either side, we see diagonal writing. These would normally be notes of encouragement for the recipient.

Then on the lower right facing we would normally see a longer passage or phrase.

Finally, on the lower right we would usually see some kind of transmittal. This might give the date, location, and recipient. It might also give the author of the phrase on the right.

This one really reminds me of the published Ichinen Sanzen mandala {008}. There are probably 100s of Mandalas that are are unauthenticated, but could be copies of long lost originals.

I would not waste a lot of time trying to decipher this one in detail, but a general idea
of what the notes, the phrase, and the transmittal say would be interesting.

Nichiro joined the Nichiren school in 1254 at age 10,

This is a wood block print of what might or might not be be an original Nichiren Mandala Gohonzon. The date of the print is the 19th Century {the 1800's}. The date of the original appears to be given as March 20 1254. This is, of course, some 17 years earlier than the date of Nichiren's commonly accepted first Mandala Gohonzon. There is no way to either definitively authenticate a mandala like this; unless an original exists; or there is a mention of it in authenticated records. Moreover, there may be dozens or even hundreds of authentic mandalas that have not been examined by experts, let alone published in the Gohonzon Shu.

The one looks like a simplified or abbreviated Mandala Gohonzon signed by Nichiren. Part of the Kanji is similar to that found on the Ichinen Sanzen mandala {008}, thought to be from 1272. However, the Daimoku looks like later examples, from 1278 or so. So this might be a composite; it have been assembled from various samples of Nichiren's
writing. My thinking is that it might commemorate an event of March 20 1254.

As for the kanji itself:
Continue reading "Gohonzon Study; Lost 1254 Mandala?"

Link

I'll take a close look when I have some time and refer it to some Japanese friends who might be interested in the project also.

Are there any images with better pixel counts? I was trying to get is some closer views and it gets too blurry at times. Maybe a native reader will have an easier time recognizing the forms.

Q

Don't have a better scan.

so robby sorry for asking but you actually can read these characters?
i know it sounds like i'm not paying attention.
but if you can ...I'M IN HEAVEN DUDE!!!!!!
i will limit my questions out of respect for your time....after all we is here for a long time

ta very much
D

LOL. Ask away. I know a few of the kanji. Also, I know the layout of Nichiren's mandalas, as to what I expect to see and where. I am a phonics person and Chinese seems more like "whole language" learning. Like that phrase on the lower right facing looks familiar. I recognize them the way we recognize pictures of familiar objects.So I wouldn't say I read the kanji the way I would read English or even French.

Hey,
So I sent the images of the honzon to my mom and she will show it to a study friend of hers who she does a lot of Gosho translation checking with and who has a broad knowledge of Japanese Buddhism. Here is what I learned.

First, Nichiren was inscribing what we call gohonzon in 1254. My mom referred to "Letter to Renjo" in the second volume of the SGI Gosho, p.172. He explains the rationale for a written mandala, apparently. He acknowledges that mandala are supposed to be round, but this format is not conducive to writing in a round shape. In any event, Nichiren was incribing and giving gohonzon to people before 1279 or whichever date people set for the incription of the first gohonzon. In any event, the date is not really an issue.

Down the center is the Daimoku and Nichiren's signature and seal. On the left is NamuTahonyorai and right is Namushakamuninyorai. Below the devotion to the two Buddhas is not the lineage of Dengyo Daishi and TendaiDaishi. On the left is Tensho - something illegible. This is another name for Amaterasu. On the right is kishimo something or other. I didn't write this part down, but its part of kishimojin's name.

On the top left diaganal is some dedication promising unlimited fortune, and on the right is another dedication promising unlimited fortune. the inscription on the right is on present Gohonzon.

If you follow the stroke from Myo in the daimoku down toward the bottom left, you have koumokuten just above. and above that, you have bimyo.

Not translated well but in the gosho Letter to Renjo, Nichiren writes about the attainment of nirvana. In that phrase in Japanese, the term bimyo is used. Mom did not know what this term means in that context. She's looking into it but if someone else knows...

Anyway, she said she is having trouble deciphering the other stuff but is working on it. When her friend gets in on it maybe they'll have some more.

She had a question about where this honzon is located.

Thats that.
Cheers
Q

"bimyo" means subtle. Went down to Shinanomachi and picked up volume ii of the WND.

The passage in the Letter to Renjo where my mother says this comes from is a zen quote from an apocryphal text that Nichiren then proceeds to question. I think she just read this Gosho and not too carefully, so I dont think the bimyo on the Gohonzon is this bimyo. However, this term is a common term to mean subtle, so although that quote is demolished, it might still generally be associated with the dharma, myoho, the subtle dharma of the Lotus?

In the letter to Renjo, Nichiren is picking apart the claims of the contemporary zen practitioners who claim a transmission outside of the Sutras. Its interesting that he doesn't go and demolish zen completely, but only the claims of contemporaries. I think in another letter he actually includes zen as ekayana. Just one of the things that make you go hmm.

In deconstructing the zen claims, Nichiren explains that we are taught about the dharma in words. "It is through the use of words and letters that the Buddha saves living beings" WND ii p.6. I don't know if I agree with my mother on her reading that this explains Nichiren's rationale for written mandalas, but I don't disagree either. I'm persuaded but not convinced. Need more quotes...

Cheers
Q

Can I copy this to the comments at FWP?

Also, This appeared at an auction -- did not have any details other than what I mentioned.

On Nichiren's standard Great Mandala, Dai Komoku tenno is always on the lower right facing, or the mandala's lower left.

sure!

By right and left, you must mean the Mandalas right and left?

Are you saying the one on the right is the blessing phrase on the Taisekiji Gohonzon?

On the Taisekiji Mandalas:

The inscriptions are located in the top row, on either side of the Daimoku, outside of, or flanking, the two Buddhas and four Bodhisattvas:

Left side {mandala's right}, facing: "U kuyo sha fuku ka jugo" or "ukuyosha fukuka jugo".

"Those who make offerings will gain good fortune surpassing the ten honorable titles." or

"Those who make offerings [to the Lotus Sutra] will reap fortune exceeding the ten honorable titles."

Right side facing: "Nyaku noran sha zu ha shichibun" or "nyaku noransha zuha shichibun".

"Those who vex and trouble [the practitioners of the Law] will have their heads split into seven pieces." or:

"If there are those who cause trouble and disruption, their heads will be split into seven pieces."

The Daimoku is in the center, flanked by the two Buddhas; Shakamuni Butsu and Taho Nyorai. Nichiren's signature with superimposed kao seal is below the Daimoku. Below Shaka is Kishimojin {Hariti}, below Taho, is Tensho Daijin {Amaterasu Omikami}. Note that Namu Shakyamuni Buddha is on our left, or the mandalas right; while Namu Taho Nyorai {Tathagata} is on the opposite side.

Also, if you go here:

Nissho's Daimandara of 1280

There is a map and a picture. That Nissho mandara is a very standard great mandala gohonzon. There are no extraneous phrases promising good fortune like on some of the them.

Robby and friends,

I have to apologize about some errors. I got better details on the phone last night, but don't have access to the notes now. Here is what I recall of the notes.

Preliminarily, as you pointed out, I had the right and left backwards with regard to Taho and Shakyamuni. Although it seems to say "Shakamunibutsu" on the left side, the character for "butsu" does not look like the modern form. It is probably the old way of writing it. The characters apparently referring to Kishimojin are on the left side, but it says "Kishimo" then "ten" "woman" "kami" This seems to be a longer name for Kishimojin. On the other side is "Tensho" but not necessarily "daijin" The lower characters are difficult to recognize.

The diagonal phrases seem to be praises or prayers, but are probably in Chinese and therefore difficult to understand. Probably quotes from a treatise or sutra.

The promise of unlimited fortune, etc. that is on the standard Gohonzon is down in the right, immediately left of the date line which is the most bottom right line (looking at the mandala). The curse that an enemy's head will be split in seven pieces does not seem to appear on this mandala.

I will try and post a scan of my notes in a pictographic form later today.

As an aside, I was talking about the construction of this mandala with my mother and we suspect that this mandala does not represent Ichinen Sanzen as it seems to be missing representations from most worlds. Given that there are prayers for good fortune, it may be more appropriate to view this mandala as a good luck or protective instrument. Obviously further analysis of the mandala would be necessary, but this would seem to support the argument that the true object of worship was not inscribed until much later. Of course, this is a speculative line of reasoning.

In light of the above, it may not be appropriate to call this object a Gohonzon. It may just be a honzon. Not even sure if its a mandara.

My sincere apologies for the misinformation. I was overly excited to contribute. I will be more deliberate from here on in.

Also, my mother's friend who I mentioned is interested in helping out, but he is in the process of moving to California and does not have much time right now. However, he is a great resource as he is knowledgeable and can read Chinese as well as older forms of characters. I look forward to him.

Cheers
Q

- this is according to the description of Lotus Sutra -on treasure tower.

This is correct, as I read Kanji . The other surrounding words it I could not read clearly ( I do reckon too that it's a prayer mandala , those words could be from some sutra/doctrine )
below them both side seems to have the word 'ten" & 'fortune' ( means upholding it has the blessing of the 10 titles of the Buddha ) - but I could not figure clearly or the reason if both left & right are similiar message.

ASN

Not at all. These sessions are for brain storming. It is research in progress.


On the lower right {facing}, we see what might be a passage. In fact, it might be the standard "Gohonzon of Ichienbudai" passage found on many of Nichiren's Diamadara's: "Butsumetsugo ni-sen ni-hyaku san-ju yo nen no aida ichienbudai no uchi mizou no daimandara nari" or "The Mandala that has never been in Jambudvipa for the more than 2230 years after the Buddha's Extinction."

Is that what you mean? That is on maybe 90% of the published mamdalas. It really looks like the same phrase.

You mentioned that if you follow the stroke from Myo in the daimoku down toward the bottom right facing, or the mandala's left, there is Komokuten, the Guardian of the West (one of the Four Guardian Kings) just above; and above that, Bimyo. On Nichiren's standard Great Mandala, Dai Komoku tenno is always on the lower right facing, or the mandala's lower left.

About the writing on the lower left side {facing}. Here, we would usually see some kind of transmittal or dedication. This might give the date, location, and recipient. It might also tell us the reason the mandala was written. So this might also tell us what this mandala is about.

Note that Dai Zocho Tenno, Heavenly King of the South, is also usually in the lower left {facing} corner, Since Komokuten is on the other side, Zochoten might be among the characters on the lower left facing.

Hi, I think I have figure out the wording beside (left of ) Kishimojin - it said those who propagate has fortune unimeasurable .
ASN

lower left quadrant

Yes, Robby

it said those who propagate has fortune immeasurable .


This is first I've see such message in Gohonzon

It gave a clear message that Nichiren has this great intent wanting the Lotus to spread it out.

ASN

lower right quadrant



lower right quadrant of 037:

Has the phrase: Butsumetsugo ni-sen ni-hyaku san-ju yo nen no aida ichienbudai no uchi mizou no daimandara nari" or "The Mandala that has never been in Jambudvipa for the more than 2230 years after the Buddha's Extinction."

Then: Daokomotenno in the corner

I'm having a problem with "after the Buddha's Extinction".
From what i know,which esangha has proved me wrong so many times i'm in shreds.....A person enters Nirvana but is still part of samsara and can come back here if you will/reborn.......When a Buddha is extinct that means the entity has evolved to the point of extinction and can no longer come back or exist as anything....poof! gonzo or something......now this could be the starting of the Nichiren Shoshu Lord Sakyamuni is no longer here blah blah blah......and putting it on a Gohonzon bolsters their stance.....interesting to know if this Gohonzon is truly the work of The Master!

Do you see where i'm headed...do you get me drift?

Hi Who, this term is adopted from the reference Lotus Sutra itself, it is used as a gauge for the timeline in Buddhium. In the Lotus The Buddha said after I have gone into extinction ( physical body ) which means parinirvana , on the 5th five hundreds years the Lotus teaching would spread ... ,also make reference the first 500 hundreds as former ( correct ) era of Dharma,1000 later from is the middle (counterfelt ) era of Dharma . The Mandala is justing it as a marking of the date. just like if you to use the buddhist candela , this year will be 25xx modern (academic )year / 3xxx (sino-Mahayana) year of the Buddha passing .

Very much like what we use Christ 's birth as the offset zero for western candela.

In Buddhist the word extinction could also have different level, physical extingishion or other

ASN

I don't think that phrase appears on this document. At least not in the lower right. There is something else, but I can't barely make out the characters to even try looking them up.

Q

sorry dude the word is used in Buddhist teachings to mean other than a date in time.....the real use of in saying a Buddha has become extinct is beyond parinirvana....look the buddhist world does not revolve around the sgi dictionary

Who, I do not know why is so funny??

you can translate the kanji word by word -

佛 Buddha
滅 Extinguishes
后 After

It is a very common sino-Mahayana term, and all understand that it's mean after Parinirvana

All in this forum can verify ,It just that you do not understand in the cultural background in this

ASN

Doc,

Pali Buddhism understands that the Buddha entered PariNirvana in the grove of sal trees at age 80. This is understood as the Buddha's extinction. Theravada has a very different conception of Buddhist soteriology.

Mahayana developed a different conception the Buddha whereby his extinction is an illusion. This is one of the main points of the Lotus Sutra.

When talking about time, in terms of the three ages of the Buddha's teachings, they count from the day he died, entered pari-nirvana, entered extinction, what have you. Hence the statement about not known in 2230 years since etc.

It is confusing because words take on different meaning in different contexts, but you are reading too much into this particular situation. There is no attempt at deception or fraud here. That's just a convention, albeit one that might be at odds with other matters at play here. The reference to 2230 makes it clear that what is at issue here is the dharma that is supposed to be spread in the latter day. What it means that the historical shakyamuni entered extinction is sort of irrelevant.

Its all about context.

Cheers
Q

Now I am lost what standard phrase is on this 1254 mandala. The one I mentioned is the only standard phrase I know of that appears on Nichiren's mandalas. The Nissho Mandala I linked {#101} is a very standard one.

We might be going sideways here.



I know of no such phrase on the standard Gohonzon. There is the blessing phrase that is found on the Taisekiji style mandala; paired with curse phrase.

The "Gain & Loss Inscriptions" appear on transcriptions of Great Mandalas from Taisekiji, such as the SGI Nichikan, the Nittatsu, and the Nikken. They are located in the top row, on either side of the Daimoku, outside of {flanking}, the two Buddhas and four Bodhisattvas. These are also often said to appear on the Camphor Wood Yashiro Kunishige Dai-Mandara, aka Taisekiji Daigohonzon, aka Ita Mandala.

On all the Gohonzons issued by Taisekiji and SGI, we find:

1) Facing it, on the upper right-hand side;Nyaku noran sha zu ha shichibun" or "nyaku noransha zuha shichibu

2) Facing it, on the upper left-hand side;"U kuyo sha fuku ka jugo" or "ukuyosha fukuka jugo"

The latter means: "Those who make offerings [to the Lotus Sutra] will reap fortune exceeding the ten honorable titles."

The blessing inscription:

Hi Robby, I see what I coud read

1) On the left picture
I read' Big Wide Eyed Heavenly King " means Virupaksha, protector of the eastern side .
the priesh who transcript it is writtern as Nichi Moku ( Sun Eye ) I suppose

2) On the center picture
- on the right is unclear xxx heaven king ( but I don't think is any of the four heavenly king 's name )
- center part is After the Buddha Extinguishes two thusand two hundreds and twenty ( I read as 2 don't seems to be 3 ) over years ..The Mandala that has never been in Jambudvipa
- leftis Taisho Tenjin ( Sun goddness )


3) On the right picture
I could only read : those offering would have blessing greater than the 10 titles of a Buddha ...


ASN

Be cool if we could have a tablet to mark up with to connect what we are looking for. As for the right picture, I concur with Ansana. I was mixed up the upper diagonal prayers about unlimited fortune, with the ten titles fortune in the bottom right...

Q

I should have labled those. Those are from the lower right quadrants of three different Gohonzons for comaparison. The one on the left is from Nichimoku's mandara.

Maybe we should move on from the 1254 mandala. The next in terms of date would be the Aizen & Fudo Kankenki of 1254

The "Pedigree" of the Aizen & Fudo Kankenki

In 1334, after the passing of Nitta Nichimoku , Nitta Nichido, who was Nichimoku's nephew, became the Chief Priest of Taisekiji. However, Saisho Nichigo, with the support of the Nanjo Clan, received the deed to Nichimoku's Residential Temple, the Renzo-bo, thought to be at Koizumi Village. Nichido also received several treasures. It now appears these must have included:

***The Dai-Honzon of 1274; Mandala #016
***An image of Nichiren.
***Copies {prints?} of the Aizen & Fudo Kankenki.
***Mandala Gohonzon # 004

Nichigo founded a seminary at Koizumi and then left for Awa, where he founded Hota Myohon-ji Temple. According to various accounts, he would later return to Koizumi and enshrine the image of Nichiren. His eventual successor, Nanjo Nichiden {1340(?)-1416}, a grandson of Nanjo Tokimitsu, founded Koizumi Kuon-ji there, in 1409. Mandala Gohonzon # 004 is currently housed at Koizumi Kuon-ji.

The Dai-Honzon of 1274 and the copies of the Aizen & Fudo Kankenki apparently remain at Hota Myohon-ji to this day. Untll recently, the Aizen & Fudo Kankenki were assumed to be forgeries, since there were no known originals. Moreover, they seemed to conflict with perceptions of Nichiren's views on Mikkyo.

Then, about 20 years ago, an obscure temple at Yokohama; Kuon Jyozai-in Honmonji, produced the originals. The Aizen & Fudo Kankenki were "newly authenticated and added to the Gohonzonshu in the 1999 edition." It is interesting that the same temple also owns an old wooden transcription of the 1274 Daihonzon. According to Honmon Shoshu, Nichiu took these items from Taisekiji, circa 1483, and hid them at Ide's Cave. Nichiu was a Chief Priest of Taisekiji and proponent of the "Nichiren as True Buddha" concept.

Just sat down with an electronic dictionary with a tablet entry, meaning i can approximate the shape of the character on the screen and it spits back options. So freakin cool. I bought it about a month ago but my GF has been hijacking it.

Anyway.

Starting at the top left, facing the mandala.
diag line one - No clue. However, they are relatively clear and I'll work on it over the weekend.
diag 2- no clue. some is legible, work on it.
diag 3 - no clue. work on it.
diag 4 - "heart" 心　"storehouse"　倉
diag 5 - "mouth"　口 "?" "?"
diag 6 - "bimyou"　微妙 = subtle
diag 7 - "Ko" 広"ten"　天; "moku" may be squeezed in there, but it looks like an abbreviated writing leaving out the "eye"/moku. The "ko" seems to be the old version.

vertical lines bottom left, starting all the way on the left.
the first two characters seem to be "housou" meaning smallpox. the remaining four are illegible.
Next line in
"fuku" "fuku" 福　meaning "fortune" "not"　不. The character fu in japanese has the same meaning as "a" as in "atypical" to mean "Not typical". The other two characters are not legible.
third line
two illegible characters, then "ho"/law　法 then "ten" 天　heaven, then illegible, then "birth" 生　or "king" 王and "sha" 者meaning person, but used at the end of a word to designate a person in a certain occupation or position.
Next over we have "kishimojuunyoujin"　鬼子母十女神．Ordinarily it reads "kishimojuurasetsunyojin"

This is already established but the middle is the daimoku-nichiren with seal. To the left "namushakamunibutsu" written in old kanji. On the right is namutahonyorai.

Top right
diag line 1 - "?" ten"　天 "?" "sha"　者
diag line 2 - no clue
diag line 3 - "fu" 不　"shou?"　生 second is a maybe. May mean "no birth"
diag line 4 - illegible then maybe "sen" 船　boat?　but an old form?
diag line 5 - "muni" 牟as in shakamuni, then illegible.
diag line 6 - ”?” then "yuu"　which seems to be an old character that is not much in use. Don't know what it means and can't get the dictionary to spit out more than a reading.

bottom right vertical,
all the way on the right.
ken sho six "?" "?" third month twentieth day (hatsuka)
next line to the left
fuku 福　ka　迦 juu 十　go　ゴ
next line
illegible
next line
illegible
next line
ten 天　sho　照"?" "?"

if you have unicode maybe you can see the modern versions of the characters as best I could figure them.

Later guys,
Q

Kishimojin and her ten vampiress daughters. This entry is on 008 as well.

also: Kencho 6 is 1254.

Good work.

diag 7 - "Ko" 広"ten"　天; "moku" may be squeezed in there, but it looks like an abbreviated writing leaving out the "eye"/moku. The "ko" seems to be the old version. -> Big Wide Eyed Heavenly King " means Virupaksha, protector of the eastern side .

two illegible characters, then "ho"/law　法 then "ten" 天　heaven, then illegible, then "birth" 生　or "king" 王and "sha" 者meaning person, but used at the end of a word to designate a person in a certain occupation or position.

Next over we have "kishimojuunyoujin"　鬼子母十女神．Ordinarily it reads "kishimojuurasetsunyojin"

fuku 福　ka　迦 juu 十　go　ゴ-> 福過十号 ( simply writing stye) forture supass ten titleofa Buddha

ten 天　sho　照"?" "?" -> Taisho Tenjin ( Sun goddness )

.


Dai Komoku Tenno
Virupaksha ~ Heavenly King of the West
Virupaksha is one of the four heavenly kings.

What's Bump?

On the Gohonzon Shu pages at the bottom are scanned pages from a book in Japanese. Do you know what book this is?

These were inscribed before Tatsunokuchi. I had seen these before, but always thought they were written after Tatsunokuchi because I recall Nichiren wrote that he was visited by Fudo and Aizen, at the execution ground (Fudo?) and as Ball lightning a few days later (Aizen?).

So the consensus on Fudo Aizen in Nichiren's thought is that these are part of his early thinking but not really important later. I am not so sure.

A lot of esoteric teachings are not talked about. Samaya and all that. Is it possible to interpret these references to Esoteric deities as alluding to Nichiren's inner thoughts which he never expressed? Or if he did, it was passed orally and lost?

And this question is a little bit off topic, but does Nichiren include Kokuzo, his tutelary deity, on any Honzon?

Cheers
Q

Q -

Bump means to post something extremely short to keep a topic close to the top of the "recent topics" list.

Rev. Faulconer in his dharma talk last week mentioned that one reason for the inclusion of Fudo Myo'o and Aizen on the Omandala was that these were important to esoteric Buddhists and so their inclusion helped draw together all of the various forms of Buddhism that Nichiren was aware of on the Omandala.

On Kokuzo, I don't think so.

There is work on esotericism in Nichiren's thought. I'll look fir that later.

One thing I recall, in Gosho from the early period, Nichiren seemed to advocate inchijo kai-e as opposed senju. I think. Also, he accepted Jikaku Daishi's {Ennin's} position that the Lotus Sutra is superior in doctrine; while mikkyo is superior in practice. The reason being that mikkyo includes mudras. mandalas, & mantras. He does seem to have distanced himself from that more and more as time went on.

Another thing, he trained at Hachimanguji from 1239-1242 before going tp Mt. Hiei. So he was likely versed in Ryobu Shinto.

Ahhh: {it is later} Nichiren’s Attitude toward Esoteric Buddhism Lucia Dolce

Here is tidbit from Murano:
Spell Kings

I have been having deja vu and synchronicity all day. I find the experience creepy.

"Right now I am having Deja Vu and Amnesia at the same time. I think I've forgotten this before." -- Stephen Wright

I was thinking last night about this, and I think I was mistaken, and I think Nichiren attributed the phenomenon to two of the the Four Heavenly Kings, not Fudo and Aizen. I will check up on this over the weekend.

Also, I just wanted to comment on something Ryuei stated in one of the links posted by Robby. Ryuei identified the two fierce deities who guard many Buddhist temples with Fudo and Aizen, but this is actually a mistake. See:

http://www.onmarkproductions.com/html/nio.shtml

Cheers
Q

When I find that happening, I figure I've caught a karmic wave and try to enjoy it. It is creepy though.

Q

"Fudo Myo-o and Aizen Myo-o are sometimes identified with the Ni-o, the Two Kings," -- Ryuei

He should add "mistakenly."

Tools to study Nichiren's extant Mandala hosted by LBIS. Also, auto translators These are in addition to the invaluable Coffeehouse resources.

Here is an index that shows them in order and where they were kept at the time the list was last updated:

日蓮聖人御本尊集
http://www.lbis.jp/gohonzon/

Here is the auto translated version which is not real useful:

Nichiren saint principal image of Buddha collection:

http://translate.google.com/translate?hl=en&sl=ja&u=
http://www.lbis.jp/gohonzon/&sa=X&oi=translate&r
esnum=1&ct=result&prev=/search%3Fq%3D//www.lbis.jp/g
ohonzon/%26hl%3Den%26sa%3DG

TinyURL:
http://tinyurl.com/2eohns

preview TinyURL:
http://preview.tinyurl.com/2eohns

Here are the most useful auto-translators I have found:

Jim Breen's WWWJDIC Server

http://www.csse.monash.edu.au/~jwb/cgi-bin/wwwjdic.cgi?9T

Mandala 123:

* 京都 【きょうと】 (n) Kyoto; (P); EP
* 本國 【もとくに】 Motokuni (s) NA
* 寺 【てら】 (n) temple; (P); EP
* 蔵 【くら; そう】 (n) warehouse; cellar; magazine; granary; godown; depository; treasury; elevator; SP


Kyoto; Motokuni temple; treasury.

Also:

Animelab.com: Online Japanese Translator
http://www.animelab.com/anime.manga/translate

123:

京都　　本國寺蔵

Transated to Romaji
kyouto hongoku tera kura

IIRC, Motokuni is a kun reading of honkoku or hongaku. Tera or Dera is a reading of ji. This was confirmed by other sources. 123 is kept at Kyoto Honkokuji. From this, it was easy to find the others kept at Kyoto Honkokuji:

See: Mandarin Duck Gohonzon & Honkokuji
http://www.fraughtwithperil.com/blogs/rbec...ves/000820.html

gassho

namu myoho renge kyo

robin

disclaimer: By putting my name after the daimoku; I am not asking you to worship me. I am kneeling before the 7 jeweled stupa in space.