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90-672: The Head Temple is the home of the Dai Gohonzon , Nichiren Shoshu's object of worship, which draws pilgrim believers from various countries. The temple's open grounds are open to the public for sightseeing, though its religious buildings are restricted only to registered believers. Accordingly, adherents of the Soka Gakkai are not permitted entrance to the Head Temple grounds. Taiseki-ji is Nichiren Shoshu's administrative center, and its chief abbot ( 貫主 , Kanzu ) Chief Priest

180-501: A Buddhist deity that reflects the school which the family follows, though embroidered scrolls containing a mantric or sutric text are also common. Other auxiliary items often found near the butsudan include tea, water and food (usually fruits or rice), an incense burner, candles, flowers, hanging lamps and evergreens. A rin often accompanies the butsudan , which can be rung during liturgy or recitation of prayers. Members of some Buddhist sects place ihai or tablets engraved with

270-423: A Shizuoka prefectural cultural asset. It was built in 1717 with financial assistance from Lady Hiroko Konoe (also known as “Tennei-in”), the daughter of Imperial Princess Tsuneko and wife of sixth Shōgun Tokugawa Ienobu . A Gohonzon transcribed by 25th High Priest Nichiyu Shonin is enshrined within its upper floor. At the time, she donated 300 ryō for its construction. Positioned next to public government roads, it

360-451: A building called the Mido (Midō: 御堂) erected by Nikko Shonin when he founded Taisekiji in 1290. It takes its name from a lifesize image of Nichiren sculpted by Japanese Buddhist artisan Echizen Hōkyō Kaikei , a carver of Buddhist images. This image was enshrined in the year 1388 in a building that was then replaced in 1522. The current, classical structure was erected in 1632 with donations from

450-596: 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

540-556: A mandala format. In Japan, a "Gokaihi" (御開扉, English: "Sacred Opening of ( Butsudan ) Doors") is a ceremonial rite that exposes a particular sacred Buddhist image that is hidden and revered in a particular religion or sect. In Nichiren Shoshu ritual practices, this refers to the ceremonial audience with the Dai Gohonzon officiated by the High Priest granted to Hokkeko believers who have personally requested to participate, which

630-749: Is either a defined, often ornate platform or simply a wooden cabinet sometimes crafted with doors that enclose and protect a Gohonzon or religious icon, typically a statue or painting of a Buddha or Bodhisattva , or a calligraphic mandala scroll. The butsudan's primary use is for paying respects to the Buddha, as well as to family members who have died. A butsudan usually contains an array of subsidiary religious accessories, called butsugu , such as candlesticks, incense burners, bells, and platforms for placing offerings such as fruit, tea or rice. Some Buddhist sects place ihai memorial tablets, kakochō death registers for deceased relatives, or urns containing

720-728: Is erected nearby the Mieido to commemorate the donations of Lady Manhime Ogasawara remains present to this day. The Hōandō ( 奉安堂 ) Enshrinement Hall, built in 2002, houses the Dai Gohonzon of the High Sanctuary of the Essential Teaching, the supreme object of worship in Nichiren Shōshū. The Hōandō is built in the style of a Kura storehouse to signify that the Nichiren Shoshu faith has not yet taken hold as

810-429: Is flanked by lifesize statues of Nichiren Daishonin (left) and Nikkō Shōnin (right) as a symbolic representation of “San—Po” or “Three Treasures style”, though the “Object of Worship” remains the central mandala. The two grand statues were carved in 1660 during the reign of 17th High Priest Nissei Shonin. The Mieido (image hall, 御影堂) is the hondō (本堂) or main official hall of Taisekiji temple. It traces its history to

900-401: Is known for numerous historically significant buildings and gardens, national cultural assets, as well as features like the old weeping cherry trees that line its Tatchū Sando (main path lined with lodging temples). According to Nichiren Shoshu tradition, Taiseki-ji was founded in 1290 by Nichiren's disciple Nikkō on a tract of land called Ōishigahara ( 大石ケ原 "great stone meadow" ) donated by

990-632: Is no offertory box available at the temple. Believers are confirmed to be registered members before they are allowed to give "Gokuyo" or offerings. There is also no Goshuincho (御朱印帳 or "red stamping" of Daimoku or Talisman booklets normally sold to tourists, considered by the religion to be a form of sacrilege . In addition, neither the Head Temple nor the religious stores outside Taiseki-ji accept any currency besides Japanese Yen towards any donation offerings, memorial service fees, food and lodging fees or any religious merchandise transactions. The Buddhist service of "Gongyo" (勤行 , Persevering Action)

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1080-502: Is oftentimes the main purpose of a pilgrimage visit to the Head Temple. The volition of free will , confirmation of registered membership and an offertory fee is part of the protocol to enter the Hoando building to participate in the service. The following significant buildings are listed for their historical and architectural value: The Sanmon (written 三門, sometimes 山門) gate is Taiseki-ji's "main front door" and has been designated as

1170-473: Is simultaneously the high priest (法主 ( Hossu ) ) of Nichiren Shoshu. The current 68th High Priest is Nichinyo Hayase (1935 – Present) who assumed the position on 16 December 2005. Taiseki-ji is the home of the Dai Gohonzon , Nichiren Shoshu's object of worship. This image is visited by believers who come on personal pilgrimages, to participate in regular ceremonies, or to take part in large events such as study programs, and similar large meetings. The temple

1260-541: 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

1350-606: Is the basic supplemental service of Hokkeko believers. It is conducted first as the Ushitora Gongyo at the Dai Kyakuden (Grand Reception Hall), among other places throughout the Head Temple. In past centuries, the service was performed in five different locations: The sect, along with the other Fuji sects in the area, followed the custom of reciting the Sutra chapters according to what Nichiren himself once did: During

1440-596: Is the largest five-storied pagoda along the Tōkaidō , the historical main highway along Japan's eastern seaboard from Edo (today's Tokyo ) to Kyoto . A Gohonzon transcribed by 31st High Priest Nichi-in Shonin is enshrined within, dated to 28 March 1749. In 1966, the pagoda was designated a national cultural treasure. In 2017, it was structurally reinforced and artistically restored. Its doors are ceremoniously opened once each year on February 16 to celebrate Nichiren's birthday for

1530-481: 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 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

1620-563: 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

1710-523: The Hoando building of Taisekiji , which contains 5,004 reserved seats for Nichiren Shoshu lay followers, 236 Tatami mats for priests, and a center chair for the High Priest of Nichiren Shoshu. Butsudan A Butsudan ( 仏壇 , lit. " Buddhist altar") , sometimes spelled Butudan , is a shrine commonly found in temples and homes in Japanese Buddhist cultures. A butsudan

1800-617: 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

1890-674: 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 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),

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1980-731: 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

2070-599: The 1930s, the Gongyo service was shortened to a single format, initiated by religious convert Tsunesaburo Makiguchi and was approved by 57th High Priest Nissho Shonin. Today, some Nichiren sects in the Mount Fuji area recite the full versions of the 2nd and 16th Chapter of the Lotus Sutra. The current version of Gongyo since the 1930s is the recitations of Chapter 2 in prose and Chapter 16 in prose and verse along with

2160-485: The 25 December 1950 during the proselytizing efforts of former Soka Gakkai President Josei Toda . The temple was once a former residence of Nanjo Tokimitsu, the person who donated the land of Taisekiji to Nikko Shonin. The temple's name derives from the Buddhist name ( kaimyō ) Nanjo Tokimitsu's wife, Myōren, whose historical birth name is unknown. This temple houses many historically significant artifacts, in particular,

2250-402: The 65th High Priest Nichijun Shonin decided to enshrine this wooden Gohonzon within this building where it remains today. Presently, this Gohonzon is flanked by the two Ihai memorial tablets of second High Priest Nikkō Shonin and his successor, third High Priest Nichimoku as an expressed style aesthetic that both disciples were once able to listen to Nichiren's preaching in correlation to

2340-514: The Butsudan to be a house of the Buddha , Bodhisattva , as well as of deceased relatives enshrined within it. In some Buddhist sects, when a Butsudan is replaced or repaired by the family, a re-enshrinement ceremony follows. The arrangement and types of items in and around the butsudan can vary depending on the sect. A butsudan usually houses a honzon , a statue or painting of the Buddha or

2430-536: The Dai Gohonzon was once enshrined, stands behind it. Completed on 12 June 1749 with the assistance of the Japanese Edo government, this religious pagoda was built with donations of 5,000 gold Ryō given by the daughter of Imperial Princess Tsuneko. Her daughter, the Lady Hiroko Konoe (also known as Tennei-in), who was the wife of Ienobu Tokugawa, the sixth Tokugawa Shogun gave this donation with

2520-480: 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

2610-493: The Dai-Gohonzon, the permanent home of the Dai-Gohonzon would be the future True High Sanctuary. The construction of the Shōhondō was funded largely by donations from lay believers of Nichiren Shoshu. In 1968, approximately 8 million Soka Gakkai adherents contributed money to the construction. An estimated grand total of ¥35,536,000,000 was raised: The building was demolished in 1998, the official reason given by Nichiren Shoshu for

2700-500: The Gohonzon enshrined in its main altar, which was transcribed by Nikko Shonin in the year 1315, and a small, decorative statue of Nichiren that is preserved as a historical remembrance. The temple is known for the unique format of its Oeshiki ceremony commemorating the death of Nichiren . Since 25 December 1950, it has been under the sacerdotal administration of the Nichiren Shoshu sect. Dai Gohonzon The Dai Gohonzon of

2790-656: 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,

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2880-577: 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) 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

2970-611: 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 is coated in black Urushi lacquer with gilded characters composed of grounded 24-karat gold dust. The bottom portion features

3060-733: The Lady Manhime Ogasawara (Also known as Kyōdai-in ), who was the wife of Lord Hachisuka Yoshishige of the Tokushima Castle .. The building is designed similarly to a Kabuki-za theater filled with various ornaments. In 1680 ( Enpō year), the Dai Gohonzon image was stored here for safekeeping. An enlarged statue of Nichiren is enshrined in front of the Mandala as the aesthetic of the building represents various Buddhist images. Several rounds of expansions, improvements, and repairs have been undertaken since then, and it

3150-531: The Nichiren Shoshu sect as a whole, and therefore controversy over its status arose at its construction. The Shōhondō was inaugurated by the Soka Gakkai who claimed it as the "True High Sanctuary", Kaidan, which was a title disputed by conservative groups within the sect including the Myoshinko (now known as Kenshōkai ) lay organisation, and the Nichiren Shoshu Priesthood. In Nichiren Shoshu doctrine, that sanctuary title

3240-660: 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

3330-720: The Soka Gakkai Nichiren's philosophy was spread through Japan and was positively impacting people. The importance of the Shohondo was, therefore, a highly contentious matter dividing the Soka Gakkai and other factions within the faith. High Priest Nittatsu Hosoi , clarified that the Shōhondō was not the True High Sanctuary about which Nichiren wrote, though directed the Shōhondō as a temporary home for

3420-564: 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

3510-596: The Yoshihama Myohonji Temple located in Kyonan , Chiba prefecture . A wooden transcription image of this Gohonzon was carved and signed by Taisekiji priest-sculptor named “Eritsu Hiki Bhikkhu ” (Claimed to be Mr. Takeshi Itamoto) in January 1687 ( Jōkyō year IV) assumingly in commemoration for the new incoming 30th High Priest Nitchu Shonin. Upon the completion of this grand auditorium in 1958,

3600-525: 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

3690-592: The architectural tone appropriate for a temple compound. The Kyakuden is the site of Ushitora Gongyo , a daylight prayer service officiated by the High Priest or his proxy. The Ozagawari Joza Gohonzon, original paper on 13 October 1290 ("Gohonzon of the Seat of the Dharma") was rendered into wood and carved on 15 June 1706, now enshrined on the central altar on the second floor of the Kyakuden. This 1706 wooden mandala

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3780-515: 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

3870-497: The building was reassembled, aseismic structural augmentation (dampers) was installed to protect it from earthquake damage. New gold leaf was applied to the indoor pillars, and all exposed surfaces were finished with vermilion using traditional methods. The building is known for its decorative transoms that depict various Buddhist deities that are believed to occupy the Treasure Tower of the Lotus Sutra . A decorative Stupa

3960-542: The building. On the high altar, the Shumidan , of the Hōandō is a Buddhist Stupa containing the ashes of Nichiren Daishonin (left), a grand Butsudan housing the Dai Gohonzon (center), and another stupa containing a statue of Nichiren Daishonin carved by Izumi Ajari Nippō Shōnin from the same camphorwood leftover plank that the Dai Gohonzon was inscribed on; while pious tradition claims that Nichiren approvingly characterized

4050-451: 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

4140-471: The cremated remains of relatives, either within or near the butsudan . The defined space which occupies the Butsudan is referred to as Butsuma . If there are doors used, a Butsudan enshrines the Gohonzon icon during religious observances, and close after usage. In case of no doors, either a sheet of brocade or white cloth is sometimes placed over to render its sacred space. Traditional Japanese beliefs hold

4230-537: The demolition was the discovery of rust on the pillars within the temple. Engineers discovered that ocean sand had been used in the mortar of the building, risking the Dai Gohonzon's safety during an earthquake . The school also concedes that its demolition of the Shōhondō was an extension of the doctrinal dispute between it and Sōka Gakkai, emphasizing the impiety of the organisation as heretics for deviating from its formal doctrines of orthodoxy. American architects Richard Meier and Robert Arthur Stern both disparaged

4320-514: The demolition. Terence Riley, former chief curator of architecture and design at the Museum of Modern Art in New York opined that the planned demolition would be a "regrettable finale" to a century that has "witnessed so much loss". An approximate thirty-minute walk from the Head Temple is Myoren-ji, which is another former “Head Temple” of the various Fuji schools which conjoined with Taisekiji in

4410-570: The district steward, Nanjo Shichiro Jiro Hyoe Taira no Tokimitsu (Buddhist name: Daigyo Sonrei ) (1259–1332). The name derives from an alternative reading of the kanji for Ōishi (大石), Tai (Big) - Seki (Stone) , and the character Ji (寺), temple. Tokimitsu was a lay follower of Nichiren 's and consequently Nikko Shonin. Taiseki-ji started with one small temple building, the Mutsubo with six rooms, but grew gradually as Nikkō's disciples built sub-temples. It went through further growth phases during

4500-404: 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

4590-475: The five morning and three evening silent prayers (五座三座, Goza-Sanza) for the purpose of the following: Additional services such as funeral, prolonged chanting (Shodai) and other commemoration ceremonies for historical personalities associated with the Head Temple are also conducted. Pilgrimage to Taiseki-ji draws adherents of Nichiren Shoshu annually through group trips that are planned by local branch temples, as well as private individual trips. This pilgrimage in

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4680-455: 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 a Tennyo goddess named Shichimen (disguised as a little girl) kept following Nichiren Daishonin who at the time

4770-478: 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 is also claimed to possess and imbue the immortal soul and legacy of Nichiren himself. Furthermore, it also claims to possess

4860-558: 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

4950-618: 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

5040-471: 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

5130-541: 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 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

5220-514: 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 the dragon goddess Shichimen,

5310-420: 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

5400-434: The mid- Edo period and after the Second World War . According to Nichiren Shoshu doctrine, their religious founder Nichiren willed that the image be established with a national shrine at the foot of Mount Fuji with a special title named "Honmonji" when the conversion of the Japanese Emperor and widespread propagation was achieved. Due to its strong prohibition against accepting monetary donations from non-believers, there

5490-410: The names of deceased family members within or next to the butsudan . Other Buddhist sects, such as Jōdo Shinshū , usually do not have these, but may instead have pictures of the deceased placed near the butsudan . The butsudan is typically placed upon a larger cabinet in which are kept important family documents and certificates. The butsudan is commonly seen as an essential part in the life of

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5580-508: The original Gosho documents of Nichiren conversing with the Buddhist deity Hachiman , as well as a personal letter given to Lord Nanjo Tokimitsu while he was alive. In addition, all Gohonzons transcribed by Nichiren Shoshu priests are stored within this building, which are mostly taken out in April for the Omushibarai Ceremony . In addition, it also features modest displays of cultural objects donated by pilgrims from countries where they have attracted converts. The Hōanden (奉安殿) building, where

5670-444: 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

5760-457: 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

5850-567: 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

5940-415: 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

6030-467: 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

6120-572: The primary religion of the world's people. Nichiren Shoshu claims that Nichiren willed that the Dai Gohonzon is not to be made publicly accessible, but rather stored away and only viewed by those who have asked for and been granted an audience by the High Priest, until such time. Another interpretation of this is that, as different from all other Nichiren Shoshu altars, the one in the Hōandō has neither offerings of evergreens nor drums, and non-believers are not permitted entry. Handicapped believers and their attendants are given priority entry and seating within

6210-463: 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),

6300-435: The purpose of the building as an Auditorium . It is in a dilapidated condition and scheduled for demolition and reconstruction after completion of the new Sanmon gate in 2021. The former highest lay leader of Hokkeko believers ( Hokkeko Sokoto ), Jōsei Toda addressed youth adherents from this building on 16 March 1958. The Shōhondō (正本堂, True Main Hall) was a building at Taiseki-ji, which opened on 12 October 1972 and

6390-412: 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 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

6480-550: 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,

6570-402: The sectarian parlance is called "Tozan" (登山, "Mountaineering, to climb the mountain") for the purpose of worshipping the Dai Gohonzon in person. The sect bases this practice in the ancient custom of early supporters of Nichiren who also visited him during his lifetime over perilous roads and mountains, now re-interpreted as a similar pilgrimage towards the Dai Gohonzon, which represents Nichiren in

6660-513: The solemn approval of Nichikan Shonin, the 26th High Priest. It has five stories representing the characters of 妙法蓮華經 (English: “Myo-Ho-Ren-Ge-Kyo”) measuring at 112 feet and faces west rather than the usual south, with a claim that Nichiren's Buddhism would spread from the East (Japan) to the Western lands; that is, back to the land of Shakyamuni Buddha and to the rest of the world. This pagoda

6750-675: The statue as an exact image of himself. Taiseki-ji has traditionally regarded the Mieidō (see above) as the temple's Hondō (main hall), but only its provisional main hall until wide propagation is achieved, when the building housing the Dai Gohonzon would take over that role. The Hōandō replaced the controversial name of the Shōhondō (正本堂: true main hall ), after its demolition in April 1998. (See below for details on demolished buildings) The Gohōzō ( 御宝蔵 ) ("Treasure House") houses various religious scrolls and paintings, and other religious and historical records, relics, and artifacts. It possesses

6840-590: 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,

6930-445: 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

7020-610: 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 ,

7110-411: 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 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

7200-423: 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

7290-467: The “O-tanjo ceremony”, followed by the formal opening of its doors called the “O-tobiraki ceremony”. The Daikōdō ("English: Grand Auditorium") was donated by Soka Gakkai , with construction began in December 1956 and completed on 1 March 1958. It houses a so-called “Mannen-Kugo” aesthetic-style design which was originally dated and inscribed by Nichiren himself in December 1274 and later co-signed by

7380-511: 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

7470-426: Was allegedly reserved for a future temple to be built at the base of Mount Fuji on the completion of Kosen Rufu, as solely decreed by the Emperor of Japan when the entire nation has converted to Nichiren's Buddhism. Métraux explained that the Soka Gakkai was reinterpreting doctrine and maintained that they could consider the Shōhondō as the "True High Sanctuary", Kaidan, about which Nichiren wrote, because through

7560-557: Was built in 1465 and later rebuilt in 1998. The Kyakuden was rebuilt as the Dai-Kyakuden ( 大客殿 "Grand Reception Hall" ) , with the assistance of the Soka Gakkai , a modern-style building inaugurated April 1964. That structure, was demolished in September 1995 and rebuilt as the current Kyakuden in 1998 with its wood-clad steel-framed edifice. The priesthood cited the Dai-Kyakuden's imposing ferroconcrete mass as incongruent with

7650-456: Was completed in 1988. The High Priest of Nichiren Shoshu proceeds to the Mutsubō on concluding Ushitora Gongyo in the Kyakuden (see below) to perform another gongyo recitation with young priests and acolytes. The Kyakuden ( 客殿 "Reception Hall" ) is one of the central structures where the majority of ceremonies are held, including Ushitora Gongyo by each successive High Priest every morning. It

7740-549: Was designated a prefectural tangible cultural property by Shizuoka Prefecture after major repairs in 1971. The most recent overhaul was finished in November 2013. The seven-year project entailed completely breaking down and reassembling the building piece by piece. All the parts were catalogued, mapped, and their condition recorded. Damaged structural members were repaired or replaced, and decorative fixtures such as transom carvings and other artwork, were painstaking restored. When

7830-406: 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

7920-522: 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 a red water dragon, gaining Buddhahood at that moment. Nichiren then instructed her to return to

8010-531: Was significantly vandalized and defaced with graffiti in 1997. It was recently restored, and its Gohonzon was ceremoniously re-enshrined within again on 15 January 2021. The first Mutsubō ( 六壷 ) was erected in 1290 as Taiseki-ji's first building. It has been rebuilt many times since, but the Gohonzon (object of veneration) it houses is attributed to temple founder Nikkō Shōnin dating from November 1332. It maintains its original design of having six rooms. The current structure, which uses much keyaki heartwood,

8100-410: Was subsequently demolished in 1998. Former Soka Gakkai President Daisaku Ikeda , who emphasized the building of monuments to the success of the movement, made the request to build the new structure which became the Shohondo. Religious professor Daniel A. Métraux claims that the Soka Gakkai placed particular importance on the building of the Shohondo, based on interpretations of doctrine not shared by

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