From time time to time, Nichiren Buddhists quarrel over the correct way to display the Gohonzon. That is a topic I intend to address in the near future at Gongyo on Line. A more important matter is the qualities that the Gohonzon, whatever the format, is intended to represent. These qualities of the Gohonzon are what we are trying to elicit and / or cultivate in ourselves. Without the benefits of practice, the Gohonzon is just a piece of paper or collection of art objects. From what I can gather, based on my study of Buddhism, the benefits of Buddhism fall into three general categories. These are expressed by a sino-japanese term that is often translated as benefits; 功徳利 {kudokuri}. Here is a look at these:
功 {ku}: Note that this is a homophone of another Buddhist term that means Emptiness. This is a completely different word. The original Sanskrit word for this 功 {ku} is punya, which means merit. Punya or merits refer primarily to positive mental qualities that create good karma. Another word for merit is 福 {fuku}; which also translates as good fortune. Merits are good qualities that must be cultivated; good fortune is earned. There are many merits; qualities such as kindness, compassion, tolerance, renunciation, generosity, wisdom, and so on. The opposites of punya are bad qualities called klesha 煩悩 {bonno}. These are mental qualities like hatred, intolerance, indulgence, envy, and so on.
The merits of Buddhism are represented on the Mandala Gohonzon by the Bodhisattvas, such as Manjushri (who represents discerning wisdom), located in the second row. There is also a Buddhist Principle called Kleshas = Bodhi 煩悩即菩提 {bonno soku bodai}; represented on the Mandala Gohonzon by Ragaraja 愛染明王 {Aizen Myo'o}; the Vidyaraja or Wisdom King of craving desires. This indicates that, through practice, our kleshas are gradually transformed into merits. Another thing to add is that merits create good karma in the three standard ways; through thoughts or intentions, through speech or words, and by bodily actions or deeds. Buddhism stresses that the qualities of mind or intentions are paramount. However. we should keep in mind that ignorance; as well as unconsciously conditioned negative motives, are still deemed intentions; even though we might not see them as consciously intentional. As such, we must practice spiritual introspection or vipassana 観心 {kanjin} to understand our real intention.
徳 {toku; doku}: The Sanskrit term for this is Guna; which means Virtues; the qualities of a Saint or Sage. Virtues are innate attributes that we all possess. However, they become obscured by our conditioning. There are four primary virtues associated with Nichiren Buddhism. These are represented on the Nichiren Mandala by the Four Leaders of the Bodhisattvas from Underground. By the way, my take is that a controversial term, Original Enlightenment or Innate Awakening 本覚 {hongaku}, refers to the presence of these attributes as functions of our Ninth Consciousness. One of the reasons we chant in front of the Mandala or other Gohonzon is to elicit these virtues; so that they emerge from the underground of our lives.
One more principle to mention here is that of Samsara = Nirvana 生死即涅槃 {shoji soku nehan}. Shoji soku nehan} is represented on Nichiren's Great Mandala by the Vidya King Achalanatha 不動明王 {fudo myo'o}. The concept means that the innate virtues do not emerge in a vacuum, or in some transcendental pure land; the process takes place amidst the struggles of mundane daily living. Samsara refers to the karmic cycle of birth and death; while Nirvana means an unbinding from that cycle. Some might conceive of Nirvana as totally empty or without attributes. However, in Nichiren Buddhism there is a positive affirmation of virtuous attributes.
利 {ri}: The Sanskrit for this are paṭu, tīkṣṇa; which can profitable, beneficial; gain, advantag e, among other things. Other words for this would include 義 {gi}. and 益 {yaku}. Possibly; artha 事 {ji} (practical affair or matter) and shak 能 {no} (skill or ability). It should also be mentioned that there is 冥益 {myoyaku} or inconspicuous gain and conspicuous gain 顕 益 {kenyaku}. The former appears to mean the fruit of efforts that has not yet been actualized. For example, s student is acquiring skills or inconspicuous gain; which can later be used to acquire wealth or conspicuous gain. Similarly, by chanting now, we are making causes that will result in attaining a more obvious Buddhahood in the future.
Gain can also be compared to jewels or treasures. According to Nichiren Shonin, there are three kinds of valuables or treasure. These are treasures of the storehouse; like money and other property; treasures of the body; like physical strength, manual skills, and good health; and Treasures of the Heart-Mind or Citta 心 {shin}. All of these are important, but the last one is most important. Kito 祈祷 chanting or offering prayers for material wealth and good health are good and better; while kanjin 観心 chanting or spiritual introspection is the best.
功 {ku}: Note that this is a homophone of another Buddhist term that means Emptiness. This is a completely different word. The original Sanskrit word for this 功 {ku} is punya, which means merit. Punya or merits refer primarily to positive mental qualities that create good karma. Another word for merit is 福 {fuku}; which also translates as good fortune. Merits are good qualities that must be cultivated; good fortune is earned. There are many merits; qualities such as kindness, compassion, tolerance, renunciation, generosity, wisdom, and so on. The opposites of punya are bad qualities called klesha 煩悩 {bonno}. These are mental qualities like hatred, intolerance, indulgence, envy, and so on.
The merits of Buddhism are represented on the Mandala Gohonzon by the Bodhisattvas, such as Manjushri (who represents discerning wisdom), located in the second row. There is also a Buddhist Principle called Kleshas = Bodhi 煩悩即菩提 {bonno soku bodai}; represented on the Mandala Gohonzon by Ragaraja 愛染明王 {Aizen Myo'o}; the Vidyaraja or Wisdom King of craving desires. This indicates that, through practice, our kleshas are gradually transformed into merits. Another thing to add is that merits create good karma in the three standard ways; through thoughts or intentions, through speech or words, and by bodily actions or deeds. Buddhism stresses that the qualities of mind or intentions are paramount. However. we should keep in mind that ignorance; as well as unconsciously conditioned negative motives, are still deemed intentions; even though we might not see them as consciously intentional. As such, we must practice spiritual introspection or vipassana 観心 {kanjin} to understand our real intention.
徳 {toku; doku}: The Sanskrit term for this is Guna; which means Virtues; the qualities of a Saint or Sage. Virtues are innate attributes that we all possess. However, they become obscured by our conditioning. There are four primary virtues associated with Nichiren Buddhism. These are represented on the Nichiren Mandala by the Four Leaders of the Bodhisattvas from Underground. By the way, my take is that a controversial term, Original Enlightenment or Innate Awakening 本覚 {hongaku}, refers to the presence of these attributes as functions of our Ninth Consciousness. One of the reasons we chant in front of the Mandala or other Gohonzon is to elicit these virtues; so that they emerge from the underground of our lives.
One more principle to mention here is that of Samsara = Nirvana 生死即涅槃 {shoji soku nehan}. Shoji soku nehan} is represented on Nichiren's Great Mandala by the Vidya King Achalanatha 不動明王 {fudo myo'o}. The concept means that the innate virtues do not emerge in a vacuum, or in some transcendental pure land; the process takes place amidst the struggles of mundane daily living. Samsara refers to the karmic cycle of birth and death; while Nirvana means an unbinding from that cycle. Some might conceive of Nirvana as totally empty or without attributes. However, in Nichiren Buddhism there is a positive affirmation of virtuous attributes.
利 {ri}: The Sanskrit for this are paṭu, tīkṣṇa; which can profitable, beneficial; gain, advantag e, among other things. Other words for this would include 義 {gi}. and 益 {yaku}. Possibly; artha 事 {ji} (practical affair or matter) and shak 能 {no} (skill or ability). It should also be mentioned that there is 冥益 {myoyaku} or inconspicuous gain and conspicuous gain 顕 益 {kenyaku}. The former appears to mean the fruit of efforts that has not yet been actualized. For example, s student is acquiring skills or inconspicuous gain; which can later be used to acquire wealth or conspicuous gain. Similarly, by chanting now, we are making causes that will result in attaining a more obvious Buddhahood in the future.
Gain can also be compared to jewels or treasures. According to Nichiren Shonin, there are three kinds of valuables or treasure. These are treasures of the storehouse; like money and other property; treasures of the body; like physical strength, manual skills, and good health; and Treasures of the Heart-Mind or Citta 心 {shin}. All of these are important, but the last one is most important. Kito 祈祷 chanting or offering prayers for material wealth and good health are good and better; while kanjin 観心 chanting or spiritual introspection is the best.
