The mandalas of SGI and Nichiren-Shoshu in recent history by the Nichiren Mandala Study Workshop

In his essay1, “Why did Ikeda quit?” Mr. Daniel A. Métraux rightfully recognizes that the first real friction happened right at the opening ceremony of the Shō-Hondō2. Nichiren-Shōshū was advocating all along that the ordination platform (Honmon Kaidan) for all Japanese people should be erected by the Emperor. The Sokagakkai President of the time instead argued that in modern times it should be built through the will of ordinary people. This was considered a grave heresy by Nichiren-Shōshū as there was also pressure from other extremely conservative lay organization groups affiliated with Taiseki-ji, such as the Myōshinkō. It must be understood however, that the Sōkagakkai basically stems from the encounter of two persons: Tsunesaburo Makiguchi was an educator looking for a philosophy that could complement his “theory of value”. Reverend Horigome was in search for a lay organization that could spread his religion into the real world (Reverend Horigome was studying at the prestigious Waseda University at the time and later became High Priest Nichijun). Both men however, did not necessarily enjoy the full support of their respective groups. The appearance of Sōkagakkai must be seen under this light. For a detailed account, please refer to “Soka Gakkai in historical perspective”. Although it is reprehensible the both factions could not reach a common understanding, thanks to the separation of the two groups, Nichiren’s Buddhism spread to virtually any country and territory worldwide. SGI gained international recognition thus consolidating its status as a global movement instead of being a local Japanese new religious sect. Some sociologists have even compared SGI to the early Protestant movements which separated from the Catholic Church, although this comparison might be exaggerated. In fact by trying to preserve some of the basic doctrinal tenets inherited by the Taiseki-ji faction, Sōkagakkai has become somehow more conservative and dogmatic, compared with the progressive stance under Ikeda’s leadership. So far, Nichiren-Shōshū has also gained immensely from Sōkagakkai. It is now the Nichiren School with the largest international presence and the gap between the other Fuji-Lineage temples (Nishiyama Honmon-ji, Hōta Myōhon-ji, Kyoto Yōhō-ji, etc.) has become immense. However as several devotees transferred their affiliation from either Nichiren-Shōshū or Sōkagakkai, the international branches of the mainstream Nichiren-Shū group have been revitalized. Nowadays several new devotees are introduced directly to Nichiren-Shū, hence the membership will be more balanced. How Taiseki-ji will cope with the modern information age however remains to be seen. As younger generations become less superstitious and evidence about the Dai-Gohonzon being a later artifact available, Nichiren-Shōshū will struggle to maintain its doctrinal positions, especially outside of Japan. By the end of 2015 the Sōkagakkai official Seikyō newspaper announced that the organization was no longer supporting the Dai-Gohonzon theory following a “soft-landing” strategy and hence declaring between the lines that the plank mandala is in fact not an original Nichiren Gohonzon.

The mandalas of SGI and Nichiren-Shōshū in recent history

In the early times of their allegiance with Nichiren-Shōshū, new Sōkagakkai members would receive a copy of a mandala inscribed by 26th Abbot Daini Ajari Nichikan, Gohonzons printed from a 1941 by 62nd Abbot Suzuki Chikuko Ajari Nikkyō and a 1942 matrix of 60th Abbot Abe Nichikai (father of 67th Abbot Abe Shinobu Ajari Nikken). Thereafter the the successive Abbots in charge have produced a matrix for printing okatagi mandalas, both Hosoi Nittatsu and Abe Nikken have inscribed two or more different templates during their tenure, with no substantial differences.

1 www.nanzan-u.ac.jp/SHUBUNKEN/publications/jjrs/pdf/115.pdf

2 https://www.youtube.com/watch?v=dXS5MwdLW7o

The following pictures show the Gohonzon mandalas distributed by Taiseki-ji to their affiliates.

Left: first Nichikan okatagi matrix from 1728; right: handwritten jōjū Gohonzon by 64th Abbot Mizutani Nisshō in 1952

Left: omamori of 1931; center: jōjū Gohonzon of 1932 by 60th Abbot Abe Nichikai; right matrix by 62nd Abbot Nikkyō in 1941

Sōkagakkai also received a special Gohonzon bestowed upon the whole group, inscribed on 19.05.1951 by Mizutani Nisshō, 64th Head Abbot of Nichiren-Shōshō. The laudatory inscription states < Important

treasure of Sōkagakkai > (創価学会重宝) and < For the propagation of the Great Buddhist Law, fulfilling

the compassionate desire for Kosen-Rufu > (為 大法弘通慈折広宣流布大願成就).

A. Namu Myōhō Renge Kyō B. If one troubles (a preacher of the Dharma) his head will split in seven pieces (Hokke Mongu-ki) C. If one make offerings his good fortune will surpass the ten honorable titles 1. Dai Jikoku Ten’ō 2. Namu Muhengyō Bosatsu 3. Namu Jōgyō Bosatsu 4. Namu Tahō Nyorai 5. Namu Śākyamuni Butsu 6. Namu Jōgyō Bosatsu 7. Namu Anryūgyō Bosatsu 8. Bishamon Ten’ō 9. Dai Nitten’ō 10. Dairokuten ma’ō 11. Daibonten’ō 12. Namu Sharihotsu Sonja 13. Namu Yaku’ō Bosatsu 14. Namu Mañjuśrī Bosatsu 15. Namu Fugen Bosatsu 16. Namu Miroku Bosatsu 17. Namu Kāśyapa Sonja 18. Taishaku Ten‘ō 19. Dai Gatten’ō 20. Fudō Myō’ō (in Siddham)

21. Ashura’ō 22. Tenrin Jō’ō 23. Daibadatta 24. Kishimojin 25. Jūrasetsunyo 26. Ajase’ō (King Ajataśatru) 27. Ryū’ō 28. Aizen Myō’ō (in Siddham) 29. Namu Tendai Daishi 30. Namu Ryūju Bosatsu (Nāgārjuna 31. Namu Myōraku Daishi 32. Namu Dengyō Daishi 33. Tenshō Daijin 35. Hachiman Daibosatsu 35. Kōmoku Ten’ō 36. Since more than 2230 years after the Buddha’s demise, this great mandala was never presented in Jambudvipa 37. Nichiren + zaigohan (instead of) 38. 64

th High Priest Nissō + Kaō seal

39. Respectfully transcribed 40. Zōchō Ten’ō D. For the propagation of the Great Law and compassionate desire for kōsenrufu

E. Conferred to Sōkagakkai, resident (Gohonzon) F. Shōwa 26

th year, fifth month, 19

th day

This mandala has been carved on a black wooden plank with gilded letters in 1979. It was previously housed at the Kansai Headquarters in Osaka and currently at the “Hall of the Great Vow. The rationale behind deciding not to distribute copies of this particular mandala to SGI affiliates is difficult to assess, but is most probably due to copyright related issues, as Taiseki-ji might seek legal action if Sōkagakkai will print millions of Gohonzon scrolls before copyright expires. However judging from the organization’s international development since 1991 it seems that it would not have made a substantial difference.

Various templates by Hosoi Nittatsu: okatagi (1966), tokubetsu okatagi (1966) and two Omamori (both 1972)

Left: two matrix of Abe Nikken okatagi (1980); center okatagi (1985); Nichiren Shōshū only omamori by Abe Nikken (2002)

Nichiren-Shōshū is currently distributing a mandala Gohonzon inscribed by the 68th Abbot Hayase Myō-e Ajari Nichinyo. His grandfather was the 56th Abbot Nichiō, who established Hōdō’in temple in Tokyo Ikebukuro. The temple played a pivotal role in printing the first Nichikan okatagi mandalas. The family grave of Jōsei Toda is located at here. Currently SGI is distributing copies3 of a Daini Ajari Nichikan mandala housed at Jōen-ji (whose picture is well known and available). In addition to the two standard sizes, a special tokubetsu-type with a fabric mounting and two large sized for meeting halls and for SGI centers are also printed. As shown in the picture below, since the original mandala is stained from time, a few corrections were made and the personal dedication has been removed. The original matrix is a personal Jōjū-Gohonzon inscribed for a priest named Honshō-bō Ajari Nisshō, a monk who was in charge of Jōen-ji at the time. The cancelled inscription reads < Bestowed upon Daigyō Ajari Honshō-bō Nissho

of Hon’nyo zan Jōen-ji, Kogusuri town of Shimotsuke Province> (下野国小薬邑本如山浄圓寺大行阿

闍梨本證坊日證授与之). Although Nichiren-Shōshū has claimed that this is tantamount to forgery,

cancellation and re-conferral has been a common practice since the past, as amply demonstrated in The Mandala in Nichiren Buddhism, part two. In other area, some more creative artwork been done, although it is difficult to judge to which extent. Researchers of the Fuji Religious Studies Workshop who could observe the original Gohonzon, are of the opinion that no significant alterations were made.

According to the organization, in early times a Nichikan Gohonzon was bestowed to their affiliates and the 26th Abbot is highly respected in Sōkagakkai, that recommends studying his works such as the Rokkan-sho. Nichikan is seen as a restorer of once-corrupt Taiseki-ji doctrines. Their respective teachings are now becoming so diverse, that some fundamental differences will be hard to harmonize. Future developments are difficult to assess, but in a few decades, no memory of the Sōkagakkai early times would remain. The Nisshō mandala will embody the so-called “Kansai Spirit” of propagation. In future the original mandalas bestowed upon Tsunesaburo Makiguchi, Jōsei Toda and Daisaku Ikeda will be considered their most sacred mandalas. The actual location is not known, but probably still preserved by the respective families.

3 The stance of Sokagakkai is well explained by Dr. Matsuoka on the following website:

www.sokaspirit.com/original/nichikan-gohonzon/faq.html