Good day, everyone!  Re. Robek posting on 9/28/07, 5:22pm PDT.  First of
all, I just wanted to verify that I wrote what you have correctly quoted
from me in your message below as well as on your website.  Secondly,
your 3rd/ third posting on this thread did NOT show Up on my MSNtv Arbn
message board, but it is on the Google groups Arbn website.  Thirdly &
lastly, in my opinion, you really did a good job re. the subject &
related subjects on your website.  WorldPeace!  }:<{0
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Re: Gohonzon Study; The Blessing and Curse Phrases
Group: alt.religion.buddhism.nichiren
Date: Fri, Sep 28, 2007, 5:22pm  
From: robek <rrobi...@mchsi.com>

On Sep 28, 6:52 am, robek <rrobi...@mchsi.com> wrote:

The following erroneous claim was made, several years ago, by a "Kenpon
Hokke" web site, not by me, and I now disagree with the claim:According
to a Kenpon Hokke group , "None of the known gohonzons inscribed by
Nichiren has those phrases" and, "Such phrases never appeared in any
other Nichiren gohonzon, and are incongruous with the nature of the
gohonzon. (These are the phrases referring to "gain" and "loss", on
either side of the SGI/NST honzons)."
This is contradicted by the Kuden texts, commentaries, the Goibun or
Gosho of Nichiren,the Suttas, and the
Sutras:http://www.fraughtwithperil.com/blogs/rbeck/archives/001676.html#more

Reginald Carpenter wrote to me: "those two (2) so called "Blessing/
Curse inscriptions" are really NOT present on the so called "Yashiro
Memorial Daimandara", aka. Taiseki-ji Dai-Gohonzon, aka. Ita Mandala,"
which is commonly & correctly called the Dai-Gohonzon! Nichiren
Daishonin ... gave & left the instructions for putting/ transcribing
those two (2) terms on the Gohonzon in a passage from "Seven Articles on
Transmission of the Gohonzon" that was published in the "Nichiren Shoshu
Seiten" (page #379) by the 65th High Priest of Nichiren Shoshu in 1952!
"

From the Gosho: "Some people may be perplexed at this point and object

that, although those who do harm to a votary of the Lotus Sutra are
supposed to have their heads split into seven pieces, there are men who
slander Nichiren and yet do not have broken heads. Are we to conclude,
they may ask, that Nichiren is not a true votary of the Lotus Sutra?" --
Nichiren: On the Buddha's Behavior

From the Ambattha Sutta aka "Pride Humbled": "And at that moment

Vajrapani the Yaksha, holding up a huge iron club, flaming, ablaze and
glowing, up in the sky just above Ambattha was thinking, "If this young
man does not answer a proper question put to him by the Blessed Lord by
the third time of asking, I'll split his head into seven pieces!" The
Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was
terrified and unnerved, his hairs stood on end, and he sought
protection, shelter, and safety from the Lord. Crouching down close to
the Lord, he said, "What did the Reverend Gotama say? May the Reverend
Gotama repeat what he said!"

From the Lotus Sutra, Dharani Chapter, Kishimojin and her Ten

Rasetsunyo daughters utter, "If there are those who fail to heed our
spells and trouble and disrupt the preachers of the Law, their heads
will split into seven pieces like the branches of the arjaka."
[if one touches the Arjaka or Basil shrub, the flower spike or blossom
falls off with its branch and breaks apart. The Coleus has a similar
flower spike, as do Sage, Peppermint, and other members of the mint
family. ]

Kishimojin's name is on a number of Nichiren mandalas, as is
Jurasetsunyo. Both the Raksha and the Rakshasha originally dwell in the
realm of rapacious spirits or hungry ghosts; known as Preta {sanskrit}
or Gaki {sino-japanese}. So, in one sense they represent the World of
Hunger. However, in Buddhist mythology, they are also elevated to the
status of protective gods & goddesses' or angel like beings call hiten {

from both the Matsubagayatsu & Komatsubara persecutions.

The story behind this elevation from a depraved demon to angel is as
follows: Hariti was evidently kidnapping human children, to feed her own
children. This caused great suffering among the humans, who appealed to
the Buddha for help. The Buddha taught Hariti a lesson by hiding one her
children. Hariti, in her grief, then feels remorse for her actions,
repents, and vows to use her might to protect children of all species.
The Buddha then returns her child. Over time, the iconography of Hariti
assumed the maternal Koyasu form; similar to the Koyasu or child giving
form of Kanzeon; of whom Kishimojin is sometimes seen as an emanation.  
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