Dai Gohonzon
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| Japanese: 大御本尊, English: Dai-Gohonzon | |
| Verified grand altar of the Dai Gohonzon at the Hoando building. | |
| Artist | Nichiren Daishonin |
|---|---|
| Year | 12 October 1279 |
| Type | Woodcarving plaque |
| Material | Japanese Camphorwood |
| Subject | The Treasure Tower of the Lotus Sutra |
| Dimensions | 155 cm × 91 cm (61 in × 36 in) |
| Location | Nichiren Shoshu's Hoando building within Taiseki-ji Head Temple complex, base of Mount Fuji, Japan. |
The Dai-Gohonzon of the High Sanctuary of the Essential Teachings, informally known as the Dai-Gohonzon (Japanese: 大御本尊 The Supreme (Great) Gohonzon) a venerated calligraphic mandala image inscribed with Sanskrit and Chinese characters on a plank of Japanese camphorwood. The image is under the ownership and custody of the Nichiren Shōshū temple priesthood and is permanently enshrined in the Shumidan high altar within the Hoando building of Taiseki-ji.
According to the doctrinal beliefs of Nichiren Shōshū, the image was created by Nichiren Daishonin and is supreme object of worship and veneration by the Nichiren Shoshu faithful. Unlike common Gohonzons enshrined by Nichiren Buddhists, the Dai-Gohonzon is not enshrined with Skimmia Japanese evergreen plants. Furthermore, the image is not exposed for ordinary public viewing except on major events deemed by Nichiren Shoshu.
On 7 November 2014, the president of Soka Gakkai International Minoru Harada officially declared on SGI publication Seikyo Shimbun that the Dai-Gohonzon enshrined in Taisekiji Temple is no longer their main object of worship, a decision that came along with the modernizing changes to their SGI shortened Gongyo prayers, which gradually no longer mentioned any explicit prayers for the high priests of Nichiren Shōshū nor the Buddhist protection gods of Shoten Zenjin.
Previously, the Dai-Gohonzon image was widely venerated among Soka Gakkai historical founding leaders and its members. After the excommunication of the Soka Gakkai International by Nichiren Shoshu on 28 November 1991, the devotion to the Dai-Gohonzon became less prominent due to the claim of ownership by the Nichiren Shoshu priesthood along with the declined emphasis of Soka Gakkai on traditional Japanese Buddhist piety and religiosity.
The High Priest of Nichiren Shoshu, or at times his proxy offers the daylight prayers called Ushi-Tora Gongyo to the image daily at 2:30AM, while members if desired, may also choose to offer Gokai-hi or donation for its maintenance. The encounter between a believer and the image is highly discouraged as a tourist sightseeing event, but rather the ultimate fusion of a believer and his or her own Enlightenment. Among Gongyo prayers, the second recitation of the Lotus Sutra is offered and dedicated in honor of the Dai-Gohonzon. Out of the five authorised prayers by Nichiren Shoshu, the second silent prayer is considered the most auspicious and most significant.
Contents
Etymology
The Japanese word Dai means "great" or "supreme" while Go-honzon means "sacred object of devotion."[1] The Dai-Gohonzon is housed at the Hoando building located at the Nichiren Shoshu's Head Temple, Taiseki-ji.
Shrines
In the past, the Dai-Gohonzon image was enshrined in the Great Kaidan hall as well the Gohozo treasury building of Taisekiji. In October 1972, 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, which was ultimately demolished in 1998, located at the same exact site.
The venerated image was removed from the Sho-Hondo on April 1998 and was temporarily stored in the Go-Hozo treasure house. The image is presently located in the life sized Shumidan (Japanese: luxury timbers) high altar within the Hoando building of Taisekiji, which contains 5,004 reserved seats for Nichiren Shoshu members, 236 Tatami mats for priests, and a center chair for the High Priest of Nichiren Shoshu.
Accordingly, the Hoando building also boasts an advanced automatic metal door of its Butsudan, similarly used by the most secure vaulted banks in Japan, preventing it from possible seismic, fire damage or criminal theft. Lay members are only permitted to enter the Hoando building in formal sartorial attire, with a valid reservation, as each seat is always strictly accounted for.
Description
The Dai Gohonzon is a wooden plank, composed of fragrant Japanese Camphorwood. The image approximately measures 155 centimeters by 91 centimeters wide. It is coated in black Urushi with gilded characters composed of grounded 24k karat gold dust. On the bottom portion features the great Zo-han personal signature seal of Nichiren Shonin. The image is notable for having two inscriptions, the word " Ya-Shiro-Kunishige-Hon-Mon-Kai-Dan-no-Hokke-shu " (Translation: Yashiro Kunishige, for the High Sanctuary of Essential Teachings of Image of Worship of the Lotus believers).
The other inscription reads "Ichien-Bodai-So-Yo "which refers to the bestowal of this particular Gohonzon for the entire world and its benefit. Consequently, the Soka Gakkai disputes the Ichien-bodai-Soyo inscription as both non-existent or either forged by the Shoshu school.
The High Priest of Nichiren Shoshu, or at times his proxy offers the daylight prayers called Ushi-Tora Gongyo to the image in a distanced area at the Grand Reception Hall (Dai-kyakuden) daily at 2:30AM, while members if desired, may also choose to offer Gokai-hi or donation for its maintenance. At the Ushitora Gongyo conducted each midnight, the large bell are exactingly rung 68th times for each passed High Priest of Nichiren Shoshu. The encounter between a believer and the image is highly discouraged as a tourist sightseeing event, but rather the ultimate fusion of a believer and his or her own Enlightenment.
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.[2][3]
History
According to the doctrines of Nichiren Shoshu, Nichiren inscribed the first Gohonzon during his exile to Sado island. Gohonzons chiefly comprise the names of numerous buddhas, bodhisattvas, Buddhist deities, and Buddhist teachers around the characters "Namu Myōhō Renge Kyō Nichiren" written down the central portion.
The priesthood of Nichiren Shoshu claims that due to the alleged superiority of the Dai-Gohonzon as its main object of veneration, it is not enshrined with Japanese Skimmia evergreen plants. In addition to this pious belief, the hierarchy believes that the Dai-Gohonzon will not be exposed for complete open public view until Kosen-rufu is achieved in the entire world, primarily referring to the beliefs of Nichiren Shoshu being the main dominant religion in the planet.
Both Nichiren Shōshū, and also for a while Soka Gakkai before its 1991 public excommunication, believes that Nichiren inscribed the Dai-Gohonzon on the twelfth day of the tenth month, 1279 (Japanese: Ko-an).[4] Nichiren Shōshū and Soka Gakkai believe a passage in Nichiren's 'On Persecutions Befalling the Sage' proves the authenticity of the Dai-Gohonzon. The passage reads:[5][6]
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"The Buddha fulfilled the purpose of his advent in a little over forty years, the Great Teacher T'ien-t'ai took about thirty years, and the Great Teacher Dengyo, some twenty years. I have spoken repeatedly of the indescribable persecutions they suffered during those years. For me it took twenty-seven years, and the great persecutions I faced during this period are well known to you all."
The Second Silent Prayer
The second recitation of the Lotus Sutra is offered and dedicated in honor of the Dai-Gohonzon. Out of the five authorised Gongyo prayers by Nichiren Shoshu, the second silent prayer is considered the most auspicious and most significant, as stated by the following:
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"I (name), express my sincere devotion to the Dai Gohonzon—the Soul of the Juryo Chapter of the Essential Teachings and the Supreme Law concealed within its depths, the fusion of the Realm of Original Infinite Law and the inherent Wisdom within the Buddha of Kuon Ganjo (Time Without Beginning), the manifestation of the Buddha of Intrinsic Perfect Wisdom—the Eternal Co–existence of the Ten Worlds, the entity of Ichi-nen-San-Zen, the Oneness of the Person and the Mystic Law, and the Supreme Object of Worship of the Most High Sanctuary. I also express my deep and heartfelt gratitude for its Beneficence, and pray that it's profound Benevolent Power may ever more widely prevail. " (Dai-Moku San-Sho 3x times. )
Account of the Fuji Branch
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Fuji Branch refers to the denominations (particularly Nichiren Shoshu) stemming from his disciple Nikkō. These schools believe that Nichiren inscribed the Dai Gohonzon, a Gohonzon unique to the Fuji Branch schools.
The Fuji Branch believes that in the autumn of 1279, a number of Nichiren's laypeople in the Fuji District were targeted by Gyōchi[7] (行智), the chief priest of a temple where Nisshū (日秀), one of Nichiren's disciples, lived. The believers, uneducated peasant farmers from the village of Atsuhara, had come to help Nisshū with the harvest of his private rice crop. Gyōchi calls some local warriors to arrest the peasants, accusing them of illegally harvesting the rice. The peasants decide to defend themselves when the warriors arrive but were no match, and several were wounded; twenty were arrested and hauled off to Kamakura for trial. When they arrive, Hei no Saemon[who?] is waiting for them, and he attempts to intimidate the peasants into renouncing their faith — on pain of death if they do not, but in exchange for their freedom if they do. Despite repeated threats and even torture, they remain steadfast. Hei no Saemon has three beheaded, but the other 17 refuse to back down and he eventually frees them. The Fuji Branch believes that these events took place on 15 October 1279.[citation needed]
The Fuji Branch believes that Nichiren Daishōnin, observing from his disciples' reports, reveals the Gohonzon that he intended to fulfill the purpose of his advent in this world (出世の本懐: shusse no honkai). On 12 October 1279, he inscribes the Gohonzon known as the "Dai-Gohonzon," which – in contrast to other Gohonzon inscribed in this period – is intended for worship by all his disciples and believers, contemporary and future, rather than just the specific individual named on it.
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Claims of forgery
Some skepticists and rival sects claim that there is no available letter from Nichiren Daishōnin claiming he inscribed the Dai-Gohonzon. By counterclaim, it is also notable that there is no disputed or forged letter either which would have falsely attributed the inscription of the Dai-Gohonzon to Nichiren.
In addition to the argument about a letter for confirming the validity of the Dai-Gohonzon – there are other issues and arguments about the authenticity and attribution to Nichiren.[8][9]
Most branches of non-Nichiren Shōshū Buddhism dispute this history by asserting that its inscription by Nichiren Daishōnin is not substantiated by documentary evidence which can be attributed to him.[10] Another issue brought forward by non - Nichiren Shoshu believers is that the first historical evidence to the Dai-Gonzon was not made before the 15th century during the tenure of 9th High Priest Nichiu.[11] The Soka Gakkai, Nichiren Shū and Kempon Hokke — do not believe that the Daigohonzon is superior to other Gohonzons.
Today, the Soka Gakkai International claims that a home-enshrined Gohonzon is equal in its significance and spiritual value as the Daigohonzon. In an effort to modernize Japanese Nichiren Buddhism and move away from traditionalist Buddhist piety and religiosity which mixes Japanese folk superstition, the revised SGI beliefs state:
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"The Gohonzon we pray to each day in our homes or at our SGI community centers is endowed with exactly the same power of the Law inherent in the Dai-Gohonzon, both reflecting our inherent Buddha nature. Those who assert that one must visit a particular place to receive benefit are in effect turning on its head the very spirit of Nichiren Buddhism. The Daishonin’s teachings exist to relieve the suffering of, and bring happiness to, all people throughout the world."[12]
Furthermore, current SGI beliefs claim that the power of the gohonzon is not found in any external image, but through one's inner faith: "It is one’s faith in the Lotus Sutra, the Gohonzon, that brings forth Buddhahood in our lives."[13] The same sentiment is echoed by using Nichiren's words: "Never seek this Gohonzon outside yourself." in his one of his significant writings, "The Real Aspect of the Gohonzon".
The Dai-Honzon of Honmon Shoshu school
Aside from the Nichiren Shoshu school, the Fujisan Honmon Shoshu school also claim possession of a Nichiren-inscribed Dai Gohonzon called The "Dai-Honzon". The Dai-Honzon is the Object of Devotion of Fujisan school and it is enshrined at Hota Myohonji Temple.[14] This dai mandala carries the description of “The Great Object of Worship to Save and Protect for Ten Thousand Years." and carries a signature of “Jogyo Nichiren “.[15]
As for the authenticity of this Dai-Honzon, there is no mention of arguments among any of Nichiren schools questioning its validity. Neither the Dai Gohonzon at Taisekiji temple and the Dai Honzon at Hota Myohonji temple were mentioned in available Nichiren letters that are in existence.
See also
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Wikimedia Commons has media related to Gohonzon. |
Sources
- The Writings of Nichiren Daishonin, Soka Gakkai, 1999 (available online here.)
- The Life of Nichiren Daishonin. Kirimura, Yasuji. NSIC, 1980
Note: NSIC, publisher of the foregoing the above work, is no longer connected with Nichiren Shoshu.
Notes
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- ↑ http://www.sgi-usa.org/memberresources/resources/gohonzon/gohonzon.php
- ↑ Nichiren Shoshu Monthly: April 2016 edition. Pp. 18-21. "Why seeing the Dai-Gohonzon is important to our faith. "
- ↑ http://www.nichirenshoshumyoshinji.org/ceremonies/mushibarai.php
- ↑ Soka Gakkai Dictionary of Buddhism, Soka gakkai, "Dai-Gohonzon":"The object of devotion that Nichiren Daishōnin inscribed at Minobu, Japan, on the twelfth day of the tenth month in 1279."
- ↑ Soka Gakkai Dictionary of Buddhism, Soka gakkai, "Dai-Gohonzon"
- ↑ Writings of Nichiren Daishonin, Soka Gakkai, Volume 1, p. 996
- ↑ Stone, Jacqueline I. (2014). The Atsuhara Affair: The Lotus Sutra, Persecution, and Religious Identity in the Early Nichiren Tradition, Japanese Journal of religious Studies 41 (1), 160-162
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- ↑ "Where is Nichiren’s Reference to the Dai Gohonzon?" Evers, Hope. December 9, 2005. Retrieved July 11, 2007
- ↑ Montgomery, Daniel (1991). Fire in the Lotus, The Dynamic Religion of Nichiren, London: Mandala, ISBN 1852740914, page 171
- ↑ Lua error in package.lua at line 80: module 'strict' not found.
- ↑ http://www.sokaspirit.org/resource/world-tribune/about-the-dai-gohonzon
- ↑ Honmon Shoshu, The Hon-in-myou Daihonzon
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