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59-686: The school is often referred to as the Minobu Sect due to its prominence within the Mount Minobu area. The school's head temple, Kuon-ji , is located on Mount Minobu where Nichiren lived in seclusion and where he asked to be buried. Another significant temple of the sect is the Ikegami Honmon-ji where Nichiren died. Accordingly, many of Nichiren's most important personal artifacts and writings, also considered to be National Treasures of Japan , are within their safekeeping. The sect

118-599: A Tennyo goddess named Shichimen (disguised as a little girl) kept following Nichiren Daishonin who at the time was reciting the Lotus Sutra at the Koza stone in Myosekibo temple (妙 石 坊). Nichiren confronted her, and the mystical figure introduced herself as a water deity seeking to be absolved from past Negative Karma. Nichiren then took a reflective vase ( mirror ) and placed it before her, revealing her true identity as

177-575: A hermitage that became a centre of learning for his disciples and adherents. The original dwelling became too small and in 1281 Nichiren founded a temple nearby, which he named Minobu-san Hokke-in Kuon-ji. More than half of the extant letters of Nichiren were written during his years at Minobu. Some consisted of moving letters to followers expressing appreciation for their assistance, counseling on personal matters, and explaining his teachings in more understandable terms. Two of his works from this period,

236-609: A "religious organization consisting of about 5,000 temples, 8,000 ministers and 3.8 million members worldwide." The sect does not believe in the Dai-Gohonzon revered in Nichiren Shoshu to be superior to other Gohonzons , and rejects the claim that it was truly inscribed by Nichiren as fraudulent. Although the Dai Gohonzon in itself is a valid Mandala Gohonzon, this concept of a super Gohonzon that empowers all

295-636: A believer: In addition, other popular forms of Buddhist silent meditation ( Shōdai-gyō ), singing of hymnal praises, the artistic copying of the Odaimoku ( Shakyō ), and the study of fundamental Buddhist concepts such as the Four Noble Truths , Threefold Training , Noble Eightfold Path and Taking Refuge taught by Shakyamuni Buddha are also used as supporting practices in the sect. Nichiren Shū issues calligraphic Gohonzons to its members, but statue arrangements may also be used to represent

354-533: A hot spring. En route, he stopped at the home of a disciple in Ikegami , outside of present-day Tokyo, and died in 1282. Following Nichiren's wishes his ashes were brought to the temple and are enshrined in a mausoleum on the temple grounds. The temple grew in popularity as a place of pilgrimage through the Sengoku and Edo periods , and in 1712 boasted of 133 chapels within its extensive grounds. However, many of

413-541: A log floating in the (river). Once stored in the Kuon-ji temple in Yamanashi Prefecture , the image was later confiscated by Nikko Shonin , who designated his strongest disciple, Hyakken-bo to carry the image on his backside through the forest into the Taisekiji complex, where it remains today. Additionally, the statue of Nichiren carved by Nippo from the leftover remains of the original Camphorwood log

472-584: A red water dragon, gaining Buddhahood at that moment. Nichiren then instructed her to return to the lake "Ichi—no—ike" and remain there to protect the Kuon Ji Temple. This same deity is claimed to have sent the log of what would become the Dai Gohonzon when Nippo Shonin wanted to carve a statue of his master, Nichiren. According to the doctrines of Nichiren Shoshu based on the Gosho writing Jogyo-Shu-den-Sho , Nippo underwent immense fasting and prayer to

531-642: A seminary. Locally it is referred to as the Minobu -san Temple, after the mountain upon which it is built. After returning from banishment to the island of Sado , Nichiren returned for a period to Kamakura , the seat of the Kamakura shogunate which ruled Japan at the time. He was invited by the magistrate Nambu Sanenaga, one of his converts, to relocate to Kai province , where the Nanbu clan had its ancestral estates, in 1274. Soon after his arrival Nichiren set up

590-575: Is a venerated mandala image inscribed with both Sanskrit and Chinese logographs on a median log trunk of Japanese camphorwood . The image is worshipped in Nichiren Shoshu Buddhism , which claims to possess within both the Dharma teachings and Tamashi of Nichiren as inscribed by him on wood, then carved by his artisan disciple Izumi Ajari Nippo. The High Priests of Nichiren Shoshu copy and transcribe their own rendition of

649-418: Is also claimed to possess and imbue the immortal soul and legacy of Nichiren himself. Furthermore, it also claims to possess the internal enlightenment of Nichiren revealed from a mysterious timeless past, termed as “Nai-Sho .” The venerated mandala has the following inscriptions on the right lower portion of the image: English Translation: "…Mr. Yashiro Kunishige is (now) applying for ordination platform of

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708-415: Is also known for its more open and tolerant views of other Buddhist traditions, even mixing or incorporating various mixed Buddhist beliefs and Shinto practices into their own Nichiren Buddhist aesthetics, most notably the use of various religious statues, the red stamping practice of Shuin for novelty, esoteric combinations of Buddhist fortune-telling folk practices and Shinto magic rituals, as well as

767-480: Is coated in black Urushi lacquer with gilded characters composed of grounded 24-karat gold dust. The bottom portion features the great Zo-han personal signature seal of Nichiren. It features a semi-rounded backing cage and rippled textured surface. Carved deeply on the image are names of Buddhas, Buddhist and Indian gods along with mystical creatures representing the "Treasure Tower" of the Lotus Sutra which

826-649: Is highly selective about which Gosho writings it deems authentic. Many Gosho writings accepted by Nichiren Shōshū are not accepted as genuine by Nichiren Shū on grounds that scholars have not verified their authenticity. This dispute arises over the veracity of various disputed writings to be truly authored by Nichiren. The sect does not reject the alleged oral transmissions (including the Ongi Kuden ) citing "pastoral value" but cannot be definitively asserted as Nichiren's own teachings. The sect upholds five kinds of practices: There are two type of practices expected of

885-594: Is stored in a stupa next to the Dai-Gohonzon in the Hoando at Taisekiji. Accordingly, this mythological account is disputed as one of the many apocryphal forgeries invented by Nichiren Shoshu according to other opposing Nichiren sects. The Fuji School Branch refers to the Nichiren Buddhist denominations stemming from Nichiren's disciple Nikko Shonin . These schools believe that Nichiren inscribed

944-563: The Emperor of Japan who is charged the formal task to decree that a national shrine for the image can be built at the foot of Mount Fuji . The fourteenth High Priest, Nisshu Shonin, stated in his writing "On Articles to Be Observed after the Passing of Nikko" ( "Nikko ato jojo no koto jisho" ), "...The Gohonzon concerns the transfer matters of Taiseki-ji, which denotes the exclusive transfer from one high priest to another. The Dai Gohonzon of

1003-598: The Gohonzon . In Nichiren Shū, the following may be used as the Gohonzon : All fully ordained Nichiren Shū ministers are able to inscribe and consecrate mandalas, but in practice few of them do. They usually bestow a copy of a Nichiren inscribed mandala, called the Shutei Gohonzon , upon their members. Holidays observed in Nichiren Shū: Nichiren Shū first spread overseas with Japanese immigrants to

1062-762: The Lotus Sutra as the Eternal Buddha while Nichiren is regarded as the Jogyo Bodhisattva that possesses the mission in Chapter 21 as the "votary messenger" to uphold the true Dharma in the Latter Day of the Law . The sect designates Shakyamuni as the "Original Buddha" and he alone occupies the central role in Nichiren Shū; Nichiren—referred to as Nichiren Shōnin ("Saint Nichiren")—is

1121-910: The Senji Shō (撰時抄: "The Selection of the Time") and the Hōon Shō (報恩抄: "On Repaying Debts of Gratitude") constitute, along with his Risshō Ankoku Ron (立正安国論: "On Establishing the Correct Teaching for the Peace of the Land"), Kaimoku Shō ("The Opening of the Eyes"), and Kanjin no Honzon Shō ("The Object of Devotion for Observing the Mind"), what is commonly regarded as his five major writings. In 1282, Nichiren fell ill and his followers encouraged him to travel to

1180-617: The Third Age of Buddhism can attain Buddhahood in their present life existence ( Sokushin Jobutsu ). Nikko Shonin's last will and testament document to Nichimoku Shonin, "Articles to be Observed After the Passing of Nikko" ( "Nikko ato jojo no koto" ), states "...The Dai-Gohonzon of the second year of Kō`an (1279), which Nikko inherited, is hereby bequeathed to Nichimoku." Two original transfer documents exist written by Nikko Shonin. Of

1239-731: The 14th century. This claim is dated to 8 May 1280 and was allegedly bought and sold through the Kitayama Honmonji temple by the 56th High Priest Nichi-O shonin, who founded the Grand Hodo-in Temple in Tokyo and later used it as the official Gohonzon for Taisekiji. This Nichizon Gohonzon is presently stored in Taisekiji and is displayed for the public to see during the April ceremonies. Due the Dai-Gohonzon not being open to

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1298-666: The Dai Gohonzon image is found in five forms: Every year on April 6 or 7 at the O-Mushibarai ceremony, the High Priest of Nichiren Shoshu takes on the formal task of cleaning the accumulated dust on the surface of the Dai Gohonzon. The recitation of Ushitora Gongyo is not directed to the mandala, rather the Buddhist ritual of Gokaihi (御開扉; "Opening the Butsudan doors") is directly offered instead. Legend claims that

1357-480: The Dai Gohonzon. The Fuji Branch believes that in the autumn of 1279, a number of Nichiren's laypeople in the Fuji District were targeted by Gyōchi (行 智), the chief priest of a temple where Nisshū (日 秀), one of Nichiren's disciples lived. The peasant farmers from the village of Atsuhara had come to help Nisshū with the harvest of his private rice crop. The priest Gyōchi called some local warriors to arrest

1416-428: The Dai-Gohonzon alone has some kind of unique mystic power that no other Gohonzon possesses. The Dai-Gohonzon and our own Gohonzon are equal. The sect regards Nichiren as Visistacaritra and teaches that Shakyamuni Buddha is special because he was the original Buddha in recorded human history that demonstrated an exemplary model for the pursuit of Buddhism by his followers and disciples. Accordingly, Nichiren Shu shares

1475-955: The Head Temple. Buildings at Taiseki-ji Head Temple in Shizuoka, Japan that have housed the Dai Gohonzon are the Shimonobo (1290), the Mutsubo (1332), the Mieido (1680), Gohozo (1717), the Hoanden (1955), the Shohondo (1978), and the Hoando (2002). The Japanese meanings note: The Dai Gohonzon mandala is a half-log wooden trunk, composed of fragrant Japanese camphorwood believed to be inscribed by Nichiren Daishonin and rendered into wood by Nikko Shonin. The image measures approximately 56.6 inches (144 cm) by 25.6 inches (65 cm). It

1534-546: The High Sanctuary of Essential Teachings through this (Image) of the Lotus believers." This Gohonzon is also sometimes venerated as " Ichien-Bodai-Soyo Gohonzon " which refers to its bestowal to the world. Various theories continue to speculate the true identity of "Yashiro Kunishige." The High Priest Nittatsu Shonin once remarked the vague possibility that "Ya-shiro" refers to "Jin-shiro", the older brother of Yaroguro, one

1593-676: The High Sanctuary of the Essential Teaching, which Nikko Shonin inherited from the Daishonin and transferred to Nichimoku Shonin in the era of Shoan, is exactly and changelessly the whole entity of the transfer through the Nichiren–Nikko–Nichimoku lineage in the Latter Day of the Law." The Nichiren Shoshu sect teaches that the image is inherited from one singular High Priest to the next living incumbent. Accordingly,

1652-660: The Sage " addressed to the Buddhist Samurai warrior Shijo Nakatsukasa Saburō Saemon—no—jō Yorimoto (四条中務三郎左衛門尉頼基, 1230–1296), which they assert supports the origin story of the image: "... Shakyamuni Buddha fulfilled the purpose of his advent in a little over 40 years, — the Great Teacher Zhiyi took about 30 years — and the Great Teacher Saichō , some 20 years. I have spoken repeatedly of

1711-564: The True Object of Worship" ( "Kanjin no honzon-sho mondan" ) the following regarding the image: "...The Gohonzon of the High Sanctuary of the Essential Teaching, inscribed in the second year of Koan (1279), is the ultimate, the absolute, and the final cause of the Daishonin's advent. It is the greatest among the Three Great Secret Laws and the supreme object of worship in the entire world." Due to this charge of protecting

1770-743: The United States, then to the Kingdom of Hawaii, Brazil and other locations in the latter half of the 19th century and the early 20th century. Presently, there are Nichiren Shū temples and Sanghas in the United States, Japan, Canada, Mexico, Costa Rica, much of South America, India, Korea, Southeast Asia (Indonesia, Malaysia, Singapore and Taiwan), and Europe. Nichiren Shū also ordains non-Japanese and non-Japanese speaking men and women, and continues to expand its presence overseas. Nichiren Shū maintains relations with other Nichiren schools and non-Nichiren schools. In 2010, Nichiren Shū described itself as

1829-584: The appellation of "Dai Gohonzon" are in the possession of the Kitayama Honmonji sect, the Fujisan Honmon Shoshu sect and one by the Soka Gakkai . The general sentiment among these sects is that neither Nichiren nor his disciple Nikko Shonin ever specified a particular special mandala as the singular object of worship nor to be granted the national title of "Honmonji", a claim that the Taisekiji temple claims as their sole inherited right via

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1888-515: The authenticity of the Dai-Gohonzon. A celebrated Samurai warrior named Taira—no—Morihisa allegedly experienced the same miraculous events similar to the execution of Nichiren at Shichirigahama beach prior to inscribing the Dai Gohonzon mandala eighty-six years earlier. In year 1193 (Kenkyu Year), Morihisa was a surviving warrior that was defeated by the Genji clan after the Genpei War . On

1947-451: The claims of external sourcing of the wood by other sects. Some sects of Nichiren Shu and modernist factions of the Soka Gakkai reject the image as fraudulent, citing independent analysis of the calligraphy style, and asserting that Nichiren never mentions this particular mandala in any of his authenticated preserved writings. Such varying Nichiren sects claim that these types of wooden mandalas were rampant among Hokkeko believers during

2006-623: The doctrine of The Three Great Hidden Dharmas (also known as "The Three Great Secret Laws "), but still differs them on the meaning: Kuon-ji Kuon-ji ( 久遠寺 ) is a major Buddhist temple in Yamanashi Prefecture , Japan. Founded by Nichiren in 1281 it is today the head temple of Nichiren Shū . While the Ikegami Honmon-ji in Tokyo is also the Nichiren sect's administrative centre, Kuon-ji today plays an important role as

2065-487: The dragon goddess Shichimen, the patroness of Yamanashi prefecture. The goddess, owing her enlightenment to Nichiren, answered his prayer by sending a log in a nearby river. The Dai Gohonzon image was inscribed on a wood log procured from the water goddess by Nippo Shonin, one of his junior disciples. Recounted in the legend: "Nippo (disciple) wanted to carve a statue of Nichiren. He then prayed to (Goddess) Shichimen Dai-myo-jin. Was it an answer (Kannu) to his prayers? He found

2124-469: The first Kamakura Shogun of Japan, who claimed he experienced a similar vision and granted him clemency and freedom. Nichiren Shoshu teaches that this account is the same proof that the Dai Gohonzon offers in the nearing advent of Nichiren, who they interpret as the "True Buddha of Compassion" (but disguised as Kanzeon bodhisattva). In addition to the Nichiren Shoshu sect, other mandalas given

2183-593: The hundred-year-old weeping cherry tree in the garden, also makes this temple a popular tourist destination On May 10, 2018, 19 buildings of Kuon-ji were designated as Registered tangible cultural properties . Dai-Gohonzon The Dai Gohonzon of the High Sanctuary of the Essential Teachings , commonly known as the Dai Gohonzon (Japanese: 大 御 本 尊 The Supreme (Great) Gohonzon or Honmon—Kaidan—no—Dai—Gohonzon , Japanese: 本 門 戒 壇 の 大 御 本 尊)

2242-613: The image was enshrined in the Shohondo building funded by Nichiren Shoshu members, Soka Gakkai members, Kempon Hokke Shu believers, and family relatives of Nichiren Shoshu temple priests. The building was demolished in 1998. The image was removed from the Sho-Hondo building in April 1998 and was temporarily stored in the Go-Hozo treasure house. The image is presently housed in the Shumidan (English: Mount Sumeru ) high altar within

2301-618: The image, 59th High Priest Nichiko Hori declared the following regarding the matter: "In the early times, this matter (the Dai-Gohonzon) was not publicized within our school nor outside." On 16 September 1972, the 66th High Priest Nittatsu Hosoi Shonin in Hokeiji Temple in Omuta, Fukuoka Prefecture asserted the authenticity of the wooden image, and cited the procurement of the log from a secluded part of Mount Minobu in response to

2360-527: The image, which is loaned to the followers of the sect. Due to its accorded sacrosanct nature, the mandala can only be audienced to registered Hokkeko believers. The image was first explicitly mentioned in the last will and testament of Nikko Shonin for his designated successor Nichimoku , annually displayed every April 6 or 7 during the Goreiho O-mushibarai Daiho-e ceremony (English: The Airing of Sacred Treasures; 御霊宝虫払大法会) at

2419-471: The indescribable persecutions they suffered during those years. For myself, Nichiren , it took 27 years, and the great persecutions I faced during this period are well known to you all." According to the sect, the creation of the Dai Gohonzon image is the ultimate purpose of Nichiren's entrance into the Sahā world of humans. Furthermore, they claim that this particular Gohonzon was inscribed so that all people in

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2478-476: The latter Muromachi period . Furthermore, such sects maintain that Nichiren never meant to permanently enshrine Buddhist Mandalas in a written format, but intended to permit both written form and Buddhist statues in the Gohonzon arrangement after his own demise. Owing to the scarcity of financial sources during Nichiren's own lifetime, they dismiss the claim of a Dai-Gohonzon's purpose and exclusive privilege to

2537-444: The other 17 refused to back down and he eventually freed them. The Fuji Branch believes that these events took place on 15 October 1279. The Nichiren Shoshu sect claims the following regarding the Dai Gohonzon's nature and purpose: The Nichiren Shōshū sect claims that Nichiren inscribed the Dai Gohonzon on 12 October 1279 (Japanese: Ko-an). Nichiren Shōshū adherents cite the following passage in Nichiren's "On Persecutions Befalling

2596-410: The others blatantly contradicted Nichiren Daishonin's teachings and, consequently, created a great feeling of mistrust with other temples of Nikko. Nichiren Shu shares similar teachings of Soka Gakkai which states the following: First, the power of any Gohonzon, including the Dai-Gohonzon, can be tapped only through the power of faith. In other words, we should be clear that it is wrong to think that

2655-567: The peasants, accusing them of illegally harvesting the rice. The peasants decided to defend themselves when the warriors arrived but were no match, and several were wounded; twenty were arrested and hauled off to Kamakura for trial. When they arrived, a local police officer named Hei no Saemon Yoritsuna attempted to intimidate the peasants into renouncing their faith — on pain of death if they did not, but in exchange for their freedom if they did. Despite repeated threats and even torture , they remained steadfast. Hei no Saemon had three beheaded , but

2714-415: The present time. Researchers of the Nichiren Mandala Study Workshop claim that the Head Temple Taisekiji have had at least four different Dai Gohonzons, alleging that the current version of the Dai Gohonzon is just one of several modern reproductions made over time after fires at Taiseki-ji destroyed previous copies. The most notable and significant size changes after fire outbreaks have been recorded in

2773-467: The priesthood of the sect claims that due to the present incompleteness of the altar of the Dai Gohonzon, it is not enshrined with Japanese Shikimi evergreen plants nor Taiko drums. In addition, they believe that the Dai Gohonzon should not be exposed for public view until kosen-rufu is achieved, primarily referring to Nichiren Shoshu becoming the main religion on the planet. The 26th High Priest, Nichikan Shonin, declared in his treatise "Exegesis on

2832-463: The public, evidence of this claim has not been proven. In addition, some researchers state that the Dai Gohonzon image is fake and not consistent with any other Gohonzon that Nichiren inscribed in 1279. Instead, they claim the scholarly calligraphy style of the Dai Gohonzon is more accurately dated to 8 May 1280, instead of 12 October 1279. Accordingly, a 19th-century calligraphy scholar and priest Kaiso Inada (稲田海素, 1 November 1869 — 26 February 1956),

2891-510: The saint who refocused attention on Shakyamuni by rebuking other Buddhist schools for solely emphasizing other buddhas or esoteric practices or for neglecting or deriding the Lotus Sutra. Nichiren Shu regards Nichiren's own writings—called Gosho or Goibun (御 遺 文) as commentaries or guides to the doctrines of Buddhism. They include the Five Major Writings of Nichiren in which he establishes doctrine, belief, and practice, as well as many pastoral letters he wrote to his followers. The sect

2950-497: The sect teaches that there are two kinds of transmission of its Dharma essence: "specific transmission," referred to by the sect as the "Heritage of the Entity of the Law," which claims the Dai Gohonzon image is bestowed and entrusted to each of the successive High Priests passed on by one person at a given time; and "general transmission," referred to by the sect as "Heritage of Faith" and pertaining to both disciples and believers who chant and follow closely its doctrines. Accordingly,

3009-419: The successorship of Nikko Shonin and possession of their mandala. The Dai Gohonzon image was brought by Nikko Shonin to the Mutsubo, and was stored at the Shimonobo temple in Fujinomiya , the historical "Jibutsudo" residence of Nanjo Tokimitsu, the land donor of the present Taisekiji Temple. Later it was enshrined in the Great Kaidan hall as well as the Gohozo treasury building of Taisekiji. In October 1972,

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3068-446: The temple's buildings were destroyed in fires which occurred in 1744, 1776, 1821, 1824, 1829, 1865, and 1875. The present-day temple remains a very large establishment. Over 1.5 million people visit the temple annually. It is reached by bus or car and then climbing the 287 steps known locally as "the steps of enlightenment", which are climbed by chanting pilgrims regularly each year. The blossoming of thousands of cherry trees , including

3127-438: The three martyred disciples in 1279. The Dai Gohonzon image is transcribed by the living incumbent who serves as High Priest of the sect (Hossu). As High Priest, this permits the rendition of the mandala to range from being fully transcribed or abbreviated or to add and subtract whatever is deemed appropriate into the Gohonzon. There are two recognized forms of a transcription of the Dai-Gohonzon: The application for transcribing

3186-416: The tolerant photography and lax distribution of the calligraphic Gohonzon . Nichiren Shū does not believe Nichiren designated a single successor, as taught for instance by Nichiren Shōshū , instead they maintain that he designated six senior disciples of equal ranking to succeed him. The Six Senior Disciples designated by Nichiren were: Nichiren Shū designates the Shakyamuni Buddha of Chapter 16 of

3245-445: The two, the first document is a draft written in the second year of Gentoku (1330). The second is the actual transfer document itself, dated the first year of Shoukei (1332). Both documents are signed by Nikko Shonin. The signatures on these documents have been determined to be consistent with Nikko Shonin's signature from the period in his life. Additionally, the third High Priest, Nichimoku Shonin, stated "...The Dai-Gohonzon, which

3304-500: The way to Kamakura , he claimed to have received a dream from the Buddhist deities instructing him to recite the Lotus Sutra for salvation. He held on to reading a copy of the Chapter 25 of the Lotus Sutra dedicated to the goddess Kanzeon . As the executioner prepared to behead him, a great light allegedly appeared from the Sutra scroll which blinded his eyesight and destroyed the executioners sword. Morihisa presented this miraculous account of testimony to Lord Minamoto no Yoritomo ,

3363-423: The years 1600, 1764, 1911 and the current Dai Gohonzon, which was allegedly created by the 67th High Priest Nikken Shonin. However, no objective proof exists to substantiate these claims. The researchers further state that the image, having been analyzed by independent calligraphers, is a combination image based on a latter Gohonzon from Taiyu Ajari Nichizon (太夫阿闍梨日尊, 1265 — 1345), a disciple of Nikko Shonin in

3422-511: Was a colleague of the Nichiren Shoshu 59th High Priest Nichiko Shonin. The priest Inada had recorded that he was granted lodging at Taiseki-ji and was able to examine the Dai Gohonzon image and other Nichiren mandalas stored within the Head Temple. He concluded that the Dai Gohonzon stored at Taiseki-ji was created using different sheets traced from at least two other Nichiren mandalas. His Colleague Hori Nichiko Shonin strongly disagreed with his conclusion, and dealt very critically with claims against

3481-406: Was entrusted upon the person of Nikko, is the plank Gohonzon. It is now here at this temple (Taisekiji)." From documents written by Nikko Shonin and Nichimoku Shonin, the Dai-Gohonzon was transferred between the successive high priests of Nichiren Shoshu. The sect further claims that the Dai Gohonzon may only be publicly enshrined for widespread access when Japan converts to this religion, including

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