Explanation of the

Kito Prayer Gohonzon

Details about this Gohonzon:

Original Size: approx 53 inches by 40 inches

This Gohonzon was inscribed in April of the second year of Kenji (1277). It is
listed in the Gohonzon Shu (Gohonzon Collection, compiled and annotated
by Yamanaka Kahachi. Nichiren Shu: 1947.). The Gohonzon Shu is the
photographic compilation of 128 authenticated extant Gohonzons in
Nichiren's handwriting. This Gohonzon has a black mark of residue ink on
its lower right side. A similar Gohonzon is housed at Honkokuji Temple in
Kyoto. The Gohonzon at Honkokuji was inscribed for Nichiro.

In the Great Saint Chronological History, it says "...this month (April of the
second year of Kenji), [Nichiren] inscribed Honzons and gave them
to Nissho and Niccho. In the New Edition of Chronological History, it is
noted as follows: "The one [gohonzon] that was given to Nissho is housed
at Tamasawa. Another similiar [gohonzon] given to Niccho is housed
at Nakayama."

Words of Praise from the Lotus & Nirvana Sutras

Located around the central portion of the Gohonzon at various angles.

Right Side of the Gohonzon

Luigi Fino, author of an upcoming book about the GohonzonShu writes:

From the "Medicine King" chapter 23 of the Lotus Sutra, "This Sutra is good
medicine for the sicknesses of those in Jambudvipa. If a sick person gets to
hear this Sutra, his sickness will be cured immediately. He will not grow old
or die." This passage is also inscribed on other mandalas, namely
numbers 38, 39, 40, 47 and 49.

The Maltzes translate this same passage as:

"This sutra is truly a splendid medicine for the diseases of the people of
Jambudvipa. The sick person who hears this sutra will be immediately cured
of his disease. He will not grow old and die before his time."

Luigi on the next section:

Various passages from the "Life span" chapter 16 of the Lotus Sutra,
"Because they drank the poison, some of the sons have lost their senses /
Seeing their father at a distance, they are all greatly happy / In our
foolishness, we took some poison by mistake. We pray that you will rescue
and heal us / I will now leave this good medicine here for you to take. Have
no worries about not recovering." (This is not a literal translation. The
meaning has been expanded for clarity).

The Maltzes write:

If a child who has lost his original mind, upon seeing his father return from
a far, greatly rejoices and yet when the Father gives him the medicine to
heal his illnesses, he is unwilling to swallow it. Thereupon the Father says,
"This good excellent medicine I now leave here. You should take and
swallow it. Do not worry that you will not be cured."

Next Luigi writes:

A famous parable from the Nirvana Sutra tells of the parents which take
special care of their sick son although they love all their children equally. In
the same way, the Buddha particularly cares for sinners. The seven sons are
likened to mankind, devas, sravakas, pratyeka-buddhas and the three kinds
of bodhisattvas. The passage itself can be translated as, "If parents have
seven children and one of them falls ill, the love of the parents is equal for
all the children, but they are especially attentive to the one who is sick."

The Maltzes translate this as:

Imagine for example if parents have seven children and one of them falls ill.
Although the love of the parents is equal for all the children, they are
especially sympathetic and attentive to the one who is sick.

The Maltzes continue the translation:

This is the Great Unprecedented Mandala [Japanese: Mandara], never yet

been in the whole of Jambudvipa for the more than 2220 years after the
Buddha's extinction. [Jap: Enbudai (Jambudvipa); the world in which we are
living.]

Left Side of the Gohonzon

Luigi writes:

Another passage from the Nirvana Sutra reads, "There are three kinds of
people whose illnesses are very hard to cure. First, those who slander
Mahayana teachings, second those who commit the five cardinal sins, third,
those who are persons of incorrigible disbelief (icchantika). These three
kinds of serious illnesses are difficult to cure in this world."

The Maltzes expand on this translation thus:

There are three kinds of people whose illnesses are very hard to cure:

1. One who speaks ill of Mahayana teachings.

2. One who commits the five cardinal sins [killing one's father, killing one's
mother, killing a saint or arhat, injuring the body of a Buddha, causing
disunity in the community of monks].

3. One who is an icchantika [Jap: issendai, a sentient being who, being

inherently unreceptive to the teachings of the Buddha, will never attain
enlightenment. In the Lotus Sutra, an icchantika could ultimately attain
Buddhahood.]

These three kinds of illness are extremely serious and difficult to cure in
this world. [Only the Lotus Sutra can cure them.]
 Central Portion of Gohonzon

1. Namu Muhengyo-bosatsu 21. Naga-raja

2. Namu Jogyo-bosatsu 22. Twelve Gods Heavenly King
 3. Namu Zentoku Nyorai 23. Amateratsu-omi Kami
4. Namu Taho Nyorai 24. Namu Great Master Chih-i (T'ien-t'ai)
5. Namu Shakyamuni Buddha 25. Namu Ryuju Bosatsu
6. Namu Jippo Bunshin 26. Kishimo-jin
7. Namu Jyogyo Bosatsu 27. Ju Rasetsu Nyo
8. Namu Anrugyo Bosatsu 28. Namu Great Master Myoraku
9. Asura Ten no 29. Namu Great Master Dengyo (Saicho)
10. Ten Rin no 30. Namu Great Hachiman Bosatsu
11. Dai Nitten no A) Daibadatta Ten no
12. Dai Bonten B) Fudo
13. Namu Sharihotsu Bosatsu C) Dai Komoku Ten no
14. Namu Miroku Bosatsu D) Bishamon-ten
15. Namu Monju Bosatsu E) Aizen
16. Namu Fugen Bosatsu F) Nichiren's signature and ka-o
17. Namu Yakuo Bosatsu G) Second Year of Kenji, April (1277)
18. Namu Kasho H) Dai Zocho Ten no
19. Sengan Tenno I) [Conferment]: Nissho, Sramana
20. Dai gatten no [Japanese: shomon] of the
great sun country of Japan

Explanation of Terms on this Gohonzon

1. Muhengyo Bosatsu (Sanskrit: Anantacaritra; English: Limitless or

Boundless Conduct) One of Four Leaders of the Original Bodhisattva
Disciples of the Original Buddha.

2. Jogyo Bosatsu (Sanskrit: Visistacaritra; English: Superior or Eminent

Conduct) The principle leader of the Four Leaders of the Original
Bodhisattva disciples, with whom Nichiren is identified, in his own words
and inscribed as such on one particular gohonzon.

3. Zentoku Nyorai (English: Buddha Good Virtue) One of the emanation

Buddhas (Japanese: Jippo Bunshin)
4. Taho Nyorai (Sanskrit: Prabhutaratna-tathagata; English: Abundant
Treasures Buddha)Ancient Buddha appearing in the 11th Chapter of the
Lotus Sutra and remaining until the 22nd Chapter [Entrustment].

5. Shakyamuni Buddha (Sanskrit: Sakyamuni; English: Sage of the Sakya

Clan) Often cited as Seson, 'the Enlightened One.' This refers to both the
historical Shakyamuni and the Eternal Buddha of the 16th Chapter of the
Lotus Sutra.

6. Jippo Bunshin
Jippo: the ten directions, east south, west, north, southeast, southwest,
northeast, northwest, up [zenith] and down [nadir].
Bunshin: limitless emanation Buddha bodies.

7. Jyogyo Bosatsu (Sanskrit: Visuddhacaritra; English: Pure Conduct) One of

the Four Leaders of the Bodhisattvas of the Earth.

8. Anryugyo Bosatsu (Sanskrit: Supratisthitacaritra; English: Steadfast

Conduct) One of the Four Leaders of the Bodhisattvas of the Earth.

9. Ashura Ten no (Sanskrit: Asura Rajas; English: Titan or Mighty Demon

Kings) Originally in Brahmanism this was a devil who fights with gods
headed by Indra or Sakra. Asura was introduced into Buddhism and came
to be regarded as a devil who is fond of fighting by nature.

10. Ten Rin Jo-o (Sanskrit: Cakravartin, Cakravarti-raja) A universal sage

monarch, so called because he rules the world by rolling the wheel which
he is given by heaven at his enthronement. He represents one of the
human-realm laity on the gohonzon.

11. Dai Nitten No (Sanskrit: Surya; English: Great Heavenly Sun King) One of
the Gods of the Three Lights.
12. Dai Bon Ten (Sanskrit: Sikhin, Lord of Maha-Brahman Heaven) According
the Hindu tradition, he is the Creator of the Universe.

13. Sharihotsu (Sanskrit: Sariputra) One of the major historical disciples of

Shakyamuni Buddha in India. On the gohonzon he is a representative of the
Sravakas (Sanskrit). (Japanese: shomon; English: voice hearer)

14. Miroku Bosatsu (Sanskrit: Maitreya-bodhisattva; English: the Kindly

One) Living in the Tusita (Japanese: Tushita) Heaven, waiting for the time
when s/he will appear as the next historical Buddha, according to the
prediction of Shakyamuni in the Lotus Sutra. It is often held that s/he will
appear 5,675,000,000 years after the parinirvana of Shakyamuni.

15. Monju Bosatsu (Sanskrit: Manjusri-bodhisattva; English: the

Bodhisattva Wonderful Virtue) The Bodhisattva of Meditation or of
Supreme Wisdom, the left-hand attendant of Shakyamuni Buddha,
mounted on a lion. The name, Manchuria, is derived from Manjusri.

16. Fugen Bosatsu (Sanskrit: Samantabhadra-bodhisattva;

English: Universal Virtue Bodhisattva) He typifies teaching, meditation and
practice of the Buddha. He is mounted on a white elephant and is the right-
hand attendant of the buddha. He is contrasted to Manjusri. His practice is
associated with repentance for one's evil karma, purifying body, speech &
thought, & realizing the true nature of things.

17. Yakuo Bosatsu (Sanskrit: Bhaisajya-raja-bodhisattva; English: Medicine

King Bodhisattva) A bodhisattva who dispenses medicine and cures
illnesses.

18. Kasho (Sanskrit: Kasyapa) One of the historical disciples of Shakyamuni

Buddha in India.
19. Sengan Ten No (Sanskrit: Sahasrabhujavalokitesvara; English: Thousand
Eyed King of Heaven)

20. Dai Gatten No (Sanskrit: Candra; English: Great Moon God) One of the
Gods of the Three Lights.

21. Nanda, Dai Ryu-o (Sanskrit: Naga-rajas; English: Dragons Kings) A snake-
shaped demigod who brings clouds & rain and who protects Buddhism.

22. Twelve Gods Heavenly King (English: 12 Gods Kings)

23. Amaterasu-O-mikami (Great Sun Goddess of Japan) Representative of

the Japanese deities who functioned as Buddhist deities according to the
theory of honji-suijaku-setsu whereby Japanese Shinto gods are identified
as reincarnations of Buddhas or bodhisattvas.

24. Great Master Chih-i (Chinese: T'ien-t'ai, 538-597 CE) The founder of the
Chinese T'ien T'ai (Tendai) Sect. He is the author of Hokke-mongu, Hokke-
gengi, Maka-shikan, & thirty other existing works.

25. Ryuju Bosatsu (Sanskrit: Nagarjuna-bodhisattva, 2nd or 3rd century CE)

One of the chief philosophers of Mahayana Buddhism in India. He is
regarded as thirteenth in the lineage of the transmission of the Dharma.

26. Kishimo-jin (Sanskrit: Hariti) Daughter of a yaksa (demon) and called the
Mother Demon. She had 500 children and she fed them on the babies of
others, but repented and vowed to protect Buddhism after being converted
by the Buddha. She is the mother of the Ju Rasetsu Nyo, and a
representative of those demons who utter incantations and dharani spells.

27. Ju Rasetsu Nyo (Sanskrit: raksasa, raksasis; English: ten cannibal demon
women) The daughters of Kishimojin and the demon witches who utter
spells and dharanis (magical chants and incantations).
28. Great Master Myoraku (Chinese: Chan-jan, anothr name for Miao-le-ta-
shih 711-782 CE) Revived the Chinese T'ien-t'ai sect in the T'ang Dyansty.

29. Great Master Dengyo (Saicho, 767-822 CE) Founder of the

Japanese Tendai sect.

30. Hachiman Dai Bosatsu (Hachiman-bodhisattva) A representative of

Japanese Shinto deities.

Outer Portion of Gohonzon

A. Daibadatta Ten No (Sanskrit: Devadatta, literally "gift of the devas"

[gods]) He represents the "Apostate," hence a hell dweller, but his
enlightenment is predicted in the Lotus Sutra. Devadatta was Shakyamuni's
cousin and chief rival. He divided the samgha (community of monks) and
sought to kill the Buddha. He is said to have fallen alive into the Avichi Hell.

Devadatta or Dai Jigoku? See contraversy details below

B. Fudo (Sanskrit: Acalanatha; English: the Immobile One) Found

in Shingon Buddhism and esoteric Tendai Buddhism in the form of the 'bija'
(sacred Sanskrit letter) "Vam." He took a vow to destroy the evil in the
world, and he is one of the few frightening members of the Buddhist circle.
In his right hand he hold a sword to smite the wicked and in his left he
holds a lasso to bind the wicked. Behind him rises a mass of red flames.

C. Dai Komoku Ten No (Sanskrit: Virupaksa) He is the Guardian King of the

Western Quarter. He lives on the sky on the western side of Mt. Sumeru.
He rules the nagas (dragons) and the putanas (type of demon) and guards
the western continent in Buddhist cosmology.

D. Bishamon Ten (Sanskrit: Vaisravana, Tamon) One of the Four Quarter

Kings, he protects people in the northern quarter. He also protects the
preaching place of the Buddha and hears the Law.

E. Aizen (Sanskrit: Vajrarajapriya, Ragaraja; English: King of Love) Generally

has three faces and six arms, he holds a bow and arrow and his face shows
anger. His name comes from the facts that he loves the Buddha and is, in
turn, protected by the Buddha. His esoteric bija (Sanskrit letter) on the
gohonzon is in the form of "Hum."

F. Nichiren, ka-o (English: flower stamp) Nichiren's signature in kanji

(Chinese characters) and ka-o (resembling flourished Sanskrit cursive
writing).

G. Date: Second year of Kenji, April [1277]

H. Dai Zocho Ten No (Sanskrit: Virudhaka) One of the Four Guardian

Heavenly Kings. He protects the southern quarter.

I. Conferment: Nissho, Sramana (Japanese: Shomon) of the Great Sun

Country of Japan

Translation copyright by Bruce & Stephanie Maltz, 1999.

Edited by the late Rev. Senchu Murano, 1999.
Alternative translations copyright by Liugi Fino, 2008.

Devadatta or Dai Jigoku Heavenly King?

Current public opinion is that Bruce and Stephanie were mistaken in this
translation and mistook a transliteration of the Sanskrit name [Skt:
Dhrtarastra = Dai-Zurata Tennou = Dai Jigoku Tennou] who appears in a
number of Nichiren's Mandalas as a Heavenly King, to be Devadatta. Robin,
Luigi and others share this opinion and so I believe their interpretation of
the characters should be given great weight. They say it should be quite
obvious for anyone with eyes to see. This may well be so.

However, the view that this is the one and only appearance of Devadatta in
the position of a Heavenly King, did not come from the Maltzes. It came
from the editor, the late Most Rev. Senchu Murano. Thus I feel loathe to
discard the views expressed by one of the greatest Lotus Sutra translators
of the 20th century, even though he too is not without his errors. It is my
understanding that he felt that this was Devadatta in his future incarnation
as a Heavenly King. However he is deceased now and so this cannot be
confirmed first hand.

Perhaps it is as some have said, that I am attached to the view that

Davadatta appears here like no where else, but the case is not so clear to
my bleary eyes. The Kito Prayer Gohonzon does, after all, explicitly state
the causes and conditions of the most difficult illnesses to overcome. What
better archtype than Devadatta as a Heavely King, who has here at last
expiated his negative karma and attained enlightenment; or at the very
least, earned a heavenly respite from his karmic suffering, to represent
one's innate ablity to cure oneself through self reflection and devotion to
the Wonderful Dharma.

Even so, I cannot in good conscience dismiss Luigi's and Robin's research.
Therefore, I humbly present both views here for your consideration.

Don Ross, 2008.