Shutei Mandala of Nichiren Shu

Nichiren Buddhism is a school with great internal diversity. Within Nichiren Buddhism itself, there are numerous sub-sects, the most well-known of which are Nichiren Shu, Nichiren Shoshu, and Soka Gakkai. To understand more about differences among Nichiren Shu, Nichiren Shoshu, and Soka Gakkai, you may refer to this blog post: Differences in Doctrines and Practices: Nichiren Shu, Nichiren Shoshu, and Soka Gakkai

The object of devotion, also known as the Gohonzon or Shutei Mandala, is slightly different in terms of content. In the previous post, Gohonzon and the Meanings in the Scroll, the Gohonzon explained is a Nichikan-inscribed Gohonzon used by members of the Soka Gakkai.

Have you ever wondered what are the differences in content between Nichikan Gohonzon (Soka Gakkai) and Shutei Mandala (Nichiren Shu)? Nichikan Gohonzon is inscribed by Nichikan Shonin, the 26th high priest of Nichiren Shohu. The Shutei Mandala used by Nichiren Shu is known to be the closest replica of the Gohonzon inscribed by Nichiren Daishonin himself.

Comparing between Nichikan Gohonzon and Shutei Mandala, there are some beings found in Shutei Mandala but absent in Nichikan Gohonzon, they are:

Bodhisattva Medicine King

Bodhisattva Manjushri

Bodhisattva Maitreya

Bodhisattva Universal Worthy

Shariputra

Mahakashyapa

Wheel Turning King

King Ajatashatru

Asura King

Devadatta

Bodhisattva Nagarjuna

Master Miao-lo

In this blog post, you will understand more about the different types of beings included by Nichiren in the Shutei Mandala.

1. Devotion to the Wonderful Dharma of the Lotus Flower Teaching

In the Manual of Nichiren Buddhism, Senchu Murano explains:The Myoho Renge Kyo is not only the title of the Lotus Sutra but also the name of the Dharma itself. It is the core of the Lotus Sutra, the symbol of Nichiren Buddhism, the seed of Buddhahood to be sown in the minds of those who must be saved. We can say that the Purified Saha-world is the Palace of Shakyamuni Buddha because he is the Great King of the Dharma, and that the Myoho Renge Kyo is the Royal Standard hoisted on the roof of the Palace of the Great King of the Dharma.

It should be clear that the Odaimoku is more than simply the title of the Lotus Sutra. Neither is chanting the Odaimoku viewed by Nichiren Buddhism as merely a concentration device or a mantra practiced for accruing benefits. It is an expression of the practitioner’s faith and joy in the Buddha’s teaching contained in the Lotus Sutra, the teaching that buddhahood is not only a potential within all our lives but an active presence leading us to awakening in this very moment. The Odaimoku is like a seed that we plant within our lives. Continuing to chant Namu Myoho Renge Kyo as our essential daily practice, we nurture that seed so that ultimately the wisdom and compassion of buddhahood can bloom within us and within all beings.

2. Shakyamuni Buddha

In Nichiren Buddhist gohonzons, the two buddhas are shown forming the anjali mudra (Japanese, gassho-in), the hand gesture in which both palms are placed together in front of the heart to indicate an attitude of praise and reverence. This is the same mudra that Nichiren Buddhist practitioners use when chanting the Odaimoku. It is unusual for buddhas to be shown making this mudra, but in this case it indicates that both Shakyamuni Buddha and Many Treasures Tathagata have come together to praise the Wonderful Dharma of the Lotus Flower Sutra to which they have awakened and to praise the buddha nature in all sentient beings.

On the Great Mandala, Shakyamuni Buddha is the Eternal Shakyamuni Buddha who cannot be spoken or thought of in terms of birth and death, or self or other, and is the source of all other manifestations of buddhahood. He is the original Buddha who is the unborn and the deathless.

The Eternal Shakyamuni Buddha represents the unity of all three bodies (Sanskrit, trikaya) of a Buddha: the universal Dharma-body (Sanskrit, Dhannakaya), the idealized enjoyment-body (Sanskrit, sambhogakaya), and the historical transformation-body (Sanskrit, nirmanakaya). … Only the Eternal Shakyamuni Buddha accompanied by the four leaders of the Bodhisattvas of the Earth represents all three bodies at once, the unity of the universal, ideal, and historical aspects of buddhahood. All the other buddhas are merely his emanations or aspects of him. For this reason the Eternal Shakyamuni Buddha is considered to be the Buddha who is most worthy of reverence.

The Eternal Shakyamuni Buddha also displays the three virtues of parent, teacher, and sovereign of all who live in this Saha world. Which is to say, the Eternal Shakyamuni Buddha nourishes, teaches, and protects humanity through the power of the Wonderful Dharma. This is because faith in the Lotus Sutra enables our wisdom to mature, opens our eyes to the truth, and frees us of suffering.

3. Many Treasures Tathagata

Many Treasures Tathagata appears in the eleventh chapter of the Lotus Sutra when he emerges from beneath the earth inside the stupa of treasures which ascends into the sky above Vulture Peak. In that chapter he testifies to the truth of what Shakyamuni Buddha has been preaching.

Many Treasures Tathagata represents many things. On one level, he represents all the buddhas of the past, and his testimony shows that Shakyamuni Buddha’s teachings are in accord with the universal truth, valid in all ages and in all worlds. On another level, Shakyamuni Buddha personifies subjective wisdom while Many Treasures Tathagata personifies objective reality; when they share the seat within the stupa of treasures they are actually demonstrating the unity of wisdom and reality, subject and object. The emergence of the stupa of treasures itself and the testimony of the Many Treasures Tathagata from within it could also indicate the emergence of buddhahood from within our lives and our own inner recognition of and response to the truth when we hear it.

4. Superior Practice Bodhisattva

The Eternal Shakyamuni Buddha is distinguished from the historical Shakyamuni Buddha by the presence of four bodhisattvas, the leaders of the Bodhisattvas of the Earth.

In Chapter 21 of the Lotus Sutra, [the Bodhisattvas of the Earth] are given the specific transmission of the Wonderful Dharma of the Lotus Flower Sutra consisting of the teachings, the supernatural powers, the treasury, and the achievements of the Buddha. Therefore, they are responsible for propagating the Lotus Sutra in the Latter Age of the Dharma. Thus, anyone who upholds the Odaimoku in this age is said to be a Bodhisattva of the Earth or, more humbly, one of their followers.

The four leaders of the Bodhisattvas of the Earth represent the four characteristics of nirvana or buddhahood as taught in the Nirvana Sutra: true self, eternity, purity, and bliss.

Superior Practice Bodhisattva represents the true self that is the selflessness of nirvana. Nichiren Shonin is considered by Nichiren Shu to be the manifestation of Superior Practice Bodhisattva because he alone fulfilled this bodhisattva’s mission by being the first person to spread the Odaimoku as the essential practice of the Lotus Sutra in the Latter Age of the Dharma.

5. Limitless Practice Bodhisattva

The four leaders of the Bodhisattvas of the Earth represent the four characteristics of nirvana or buddhahood as taught in the Nirvana Sutra: true self, eternity, purity, and bliss.

Limitless Practice Bodhisattva represents eternity, which is the unborn and deathless nature of nirvana.

6. Pure Practice Bodhisattva

The four leaders of the Bodhisattvas of the Earth represent the four characteristics of nirvana or buddhahood as taught in the Nirvana Sutra: true self, eternity, purity, and bliss.

Pure Practice Bodhisattva represents purity, which is nirvana’s freedom from all that is impure.

7. Steadily-Established Practice Bodhisattva The four leaders of the Bodhisattvas of the Earth represent the four characteristics of nirvana or buddhahood as taught in the Nirvana Sutra: true self, eternity, purity, and bliss.

Steadily Established Practice represents bliss, which is nirvana’s liberation from suffering.

8. Medicine King Bodhisattva

Only the Bodhisattvas of the Earth, the original disciples of the Eternal Shakyamuni Buddha, are able to teach the essential teaching [during the Latter Age of the Dharma when no other teaching is radical enough to shake beings out of their complacency, obstinacy, and spiritual blindness]. Even then, however, the provisional bodhisattvas are still present and able to protect and assist the Bodhisattvas of the Earth in accomplishing their mission.

Medicine King Bodhisattva represents the healing power of the Buddha.

The Great Master Chih-i was considered to be a manifestation of Medicine King Bodhisattva because he attained enlightenment upon reading the Medicine King Chapter of the Lotus Sutra.

In the Lotus Sutra, Medicine King Bodhisattva is mentioned by name among the bodhisattvas assembled in the first chapter. In Chapter 10, “The Teacher of the Dharma,” Shakyamuni Buddha speaks to Medicine King Bodhisattva. In Chapter 13, “Encouragement for Keeping the Sutra,” he and Great Eloquence Bodhisattva, along with their 20,000 attendants, vow to the Buddha to expound the Lotus Sutra after his passing.

Chapter 23, “The Previous Life of Medicine King Bodhisattva,” describes his past life as Gladly Seen by All Beings Bodhisattva. In this past life, he sets his own body on fire for 1,200 years as an offering to Sun Moon Pure Bright Virtue Buddha, who had taught him the Lotus Sutra. In his very next life, he again became a disciple of Sun Moon Pure Bright Virtue Buddha. After that buddha passed away he made 84,000 stupas to enshrine that buddha’s relics and then set his arms on fire for 72,000 years as an offering to the stupas. In the end he miraculously restored his arms by the power of his merits, virtues, and wisdom. In this story, the bodhisattva’s offering of his body and arms is a metaphorical way of showing his burning zeal to offer a11 of his deeds (his arms) and even his very life (his body) for the sake of the Buddha.

In Chapter 26, “Dharanis,” Medicine King Bodhisattva offers dharanis, or spells, for the protection of the teachers of the Lotus Sutra. Another past life story of Medicine King Bodhisattva is given in Chapter 27, “King Wonderful Adornment as the Previous Life of a Bodhisattva.”

9. Manjushri Bodhisattva

Manjushri Bodhisattva represents the wisdom of the Buddha. He is especially associated with the Perfection of Wisdom Sutras, which he is often shown carrying, along with the sword of wisdom which cuts through delusion. Since the teaching of the Dharma is said to be like the roar of a lion that nothing in the world can stand against, Manjushri Bodhisattva is frequently shown riding a lion. He and Universal Good Bodhisattva are the bodhisattva attendants most often associated with Shakyamuni Buddha.

In the first chapter of the Lotus Sutra, “Introductory,” Manjushri Bodhisattva answers Maitreya Bodhisattva’s questions about the ray of light emitted by Shakyamuni Buddha. Buddha is also about to teach the Lotus Sutra. Manjushri Bodhisattva reappears in the middle of Chapter 12, “Devadatta,” from the palace of the Dragon King Sagara in the ocean where he had been teaching the Lotus Sutra.

In Chapter 1 4, “Peaceful Practices,” Manjushri Bodhisattva asks the Buddha how ordinary bodhisattvas should expound the Lotus Sutra in the evil world after his passing. Finally, in Chapter 24, “Wonderful Voice Bodhisattva,” it is Manjushri Bodhisattva who asks about the jeweled lotus flowers that float down from the sky to herald the appearance of Wonderful Voice Bodhisattva. He also asks the Buddha about that bodhisattva and asks to see him.

10. Universal-Good Bodhisattva

Universal Good Bodhisattva represents all of the vows and good causes made by the Buddha.

Universal Good Bodhisattva appears in Chapter 28 of the Lotus Sutra. He comes from a world far to the east in order to hear and receive the Lotus Sutra. He promises to protect and support those who keep the Lotus Sutra in the latter days after the passing of the Buddha. The bodhisattva then provides dharani spells for the practitioners of the Lotus Sutra.

The Sutra of Meditation on Universal Good Bodhisattva, which is the last part of the Threefold Lotus Sutra, elaborates on the promise of Universal Good in Chapter 28 to appear on his six-tusked white elephant to those who practice repentance and recite the Lotus Sutra. That sutra also explains how the practitioner can visualize Universal Good Bodhisattva and eventually the entire Ceremony in the Air.

11. Maitreya Bodhisattva

Maitreya Bodhisattva is the future buddha of this world who currently resides in the Heaven of Contentment, where he awaits the time when he will descend into the world as the next buddha. Some East Asian Buddhists calculate the time of his descent to be as far as 5.67 billion years in the future. He is sometimes referred to by his given name “Ajita,” which means “Unconquered.”

Maitreya Bodhisattva is the only bodhisattva who is revered by both Theravadin and Mahayana Buddhists (aside from Siddhartha Gautama and his past lives as a bodhisattva). His coming is predicted in the Pali Canon as well as in the Mahayana sutras.

Maitreya Bodhisattva plays a large role in the Lotus Sutra. In the first chapter, he inquires of Manjushri Bodhisattva the reason for the miraculous signs displayed by the Buddha.

Maitreya Bodhisattva has an important role in the Ceremony in the Air as well. He inquires as to the origin of the Bodhisattvas of the Earth in Chapter 15. He also asks how Shakyamuni Buddha could be the teacher of these primordial bodhisattvas when he had only attained enlightenment 40 years before their appearance. This second question prompts the revelation of the Buddha’s enlightenment in the unquantifiably distant past in Chapter 16. In Chapter 16, Maitreya Bodhisattva also heads the assembly in declaring that they wi11 faithfu11y receive the Buddha’s answer. In Chapters 17 and 18, the Buddha addresses Maitreya Bodhisattva when explaining the boundless merits of those who accept the teaching of the Buddha’s unborn and undying nature with faith.

12. Acalanatha Vidyaraja

Fudo Myo-o (Japanese)

Immovable Lord Knowledge King

These esoteric deities are the kings of mystic knowledge who represent the power of the buddhas to vanquish blind craving. They are known as “kings of mystic knowledge” because they wield the mantras, mystical spells made up of Sanskrit syllables imbued with the power to protect practitioners of the Dharma from all harm and evil influences. The Vidyarajas appear in terrifying wrathful forms because they embody the indomitable energy of compassion that breaks down all obstacles to wisdom and liberation.

Achalanatha and Ragaraja are represented on the Great Mandala by the respective bijas, or “seed syllables,” that embody their essence. In this case, the seed syllables are written in Siddham, a variant of Sanskrit. They are the only parts of the Great Mandala written in the form of Sanskrit bijas.

Achalanatha Vidyaraja is the chief of the five kings of mystic knowledge in esoteric Buddhism. He is very popular in Japan as a destroyer of demons, black magic, sickness; and all forms of evil. He is also revered in Japan as the protector of the nation . According to some interpretations he represents the transmutation of the sufferings of birth and death into the bliss of nirvana.

Achalanatha Vidyaraja is considered a wrathful form or manifestation of Mahavairochana Buddha, who personifies the Dharma-body or Truth-body of the Buddha. He is shown surrounded by flames that consume all karmic obstacles. His sword of wisdom cuts through greed, anger, and ignorance. He uses his lasso to bind the forces of evil but also to catch and draw near those in need of self-control and discipline. The rock he sits on represents his overcoming of the hindrances to enlightenment but also his immovable determination to liberate all beings.

13. Ragaraja Vidyaraja

Aizen Myo-o (Japanese)

Desire King Knowledge King

These esoteric deities are the kings of mystic knowledge who represent the power of the buddhas to vanquish blind craving. They are known as “kings of mystic knowledge” because they wield the mantras, mystical spells made up of Sanskrit syllables imbued with the power to protect practitioners of the Dharma from all harm and evil influences. The Vidyarajas appear in terrifying wrathful forms because they embody the indomitable energy of compassion that breaks down all obstacles to wisdom and liberation.

Achalanatha and Ragaraja are represented on the Great Mandala by the respective bijas, or “seed syllables,” that embody their essence. In this case, the seed syllables are written in Siddham, a variant of Sanskrit. They are the only parts of the Great Mandala written in the form of Sanskrit bijas.

Ragaraja Vidyaraja is the king of mystic knowledge who reigns over the passions of love and erotic desire. He is very popular in Japan with geisha, artisans, and those who are concerned with love and sensual desire. Like Achalanatha, Ragaraja Vidyaraja is a wrathful manifestation of Mahavairochana Buddha. He overcomes passion not by suppressing it but by transforming it into the compassionate aspiration to liberate all beings. Ragaraja Vidyaraja has three eyes with which he sees the realms of desire, form, and formlessness. Like Achalanatha, he is surrounded by flames that burn away karmic hindrances. His many arms represent his multitude of powers and capabilities; in them he carries such traditional Buddhist symbols as the lotus flower and vajra. Like the deity of desire known as Kama, he also bears a bow and arrow, but in this case they represent the power of concentration and penetrating insight.

14. Shariputra

In the Lotus Sutra, the voice-hearers fall into three groups of superior capacity, intermediate capacity, and lesser capacity, depending on the manner in which they are able to understand the One Vehicle. Shariputra represents the superior category. He is able to understand the Buddha’s teaching of the reality of all things, the declaration of the One Vehicle in Chapter 2 of the Lotus Sutra, and receives the Buddha’s prediction that he will become Flower Light Tathagata in Chapter 3.

Because Mahayana doctrine is based on emptiness rather than the systematic philosophy of the abhidharma, Shariputra is often the focus of criticism and ridicule in many Mahayana sutras. The point of this is that an analytical understanding of the Dharma, represented by Shariputra, is inferior to the bodhisattva’s intuitive insight into the empty nature of all phenomena. … [I]n the Mahayana canon he came to represent a certain type: a humorless, narrow-minded monk whose understanding of the Dharma was too literal and naive. He is portrayed as someone who took himself and his status as a monk too seriously. He is often also presented as a male chauvinist. He is used as an epitome of those whose spiritual concern is limited to their own liberation.

The picture of Shariputra that emerges from the Pali Canon is very different. There, Shariputra is the right-hand man of the Buddha who assists him in teaching the Dharma up to the very end of his life. He is even known as the “regent of the Dharma” due to bis role as the Buddha’s principal teaching assistant. He is compassionate, helpful, and solicitous of the welfare of the other disciples. He is also given responsibility for the administration and material well-being of the Sangha.

15. Mahakashyapa

In the Lotus Sutra, the voice-hearers fall into three groups of superior capacity, intermediate capacity, and lesser capacity, depending on the manner in which they are able to understand the One Vehicle. Mahakashyapa, Katyayana, and Subhuti comprise the intermediate category. They require the preaching of parables, such as the parable of the burning house in Chapter 3, in order to comprehend the One Vehicle.

In the Lotus Sutra, Mahakashyapa, along with Subhuti, Katyayana, and Maudgalyayana all express their joy at hearing the teaching of the One Vehicle in Chapter 4. These four disciples then tell the Buddhist version of the parable of the prodigal son in that same chapter. In chapter five, the Buddha addresses the parable of the herbs to these four. In Chapter 6, the Buddha predicts the future buddhahood of these four disciples beginning with Mahakashyapa, who he announces will become Light Tathagata of the world Light Virtue.

16. Brahma

Dai Bontenno

Great Brahma Heavenly King

Brahma is a term for the highest class of deities residing in the Brahma Heavens. So in the first chapter of the Lotus Sutra, three different Brahmas are said to be present on Vulture Peak: Brahma Heavenly King, Great Brahma Sikhin, and Great Brahma Light. Great Brahma Heavenly King, however, is the chief of these.

According to Brahmanism, Great Brahma Heavenly King is the eternal, omniscient, omnipotent, and morally perfect creator of the world who resides in the Maha Brahma heaven of the realm of form. He is the lord of this world, the Saha world or “world of endurance.”

[E]ven as the first being among beings in this universe, Brahma himself is still subject to rebirth in accordance with the law of cause and effect and cannot be apart from it. Brahma simply does not remember that, due to causes and conditions, he came into being in the palace of Brahma at the beginning of the unfolding of the world. … According to the Buddha, his self-testimony is actually nothing more than self-delusion and egotism. Despite his pretensions, as a being among beings caught up in the round of birth and death, Brahma must also be considered in need of the Buddha’s instruction.

According to the sutras, Brahma served another important function in Buddhism. The story says that when he attained enlightenment the Buddha was not sure whether he should attempt to teach others the Dharma. Brahma himself came down from heaven and convinced the Buddha that he should teach since there were those who would be able to understand. This story is recounted in Chapter 2 of the Lotus Sutra where Brahma appears in the company of the Indra, the four heavenly kings, and many other gods.

Chapter 18 [of the Lotus Sutra] teaches that anyone who persuades others to sit and hear the Lotus Sutra will obtain the seat of Brahma, revealing that one method of being reborn as Brahma is sharing the Lotus Sutra with others. Chapter 19 asserts that Brahma will come to hear anyone who teaches the Lotus Sutra. Chapters 24 and 25 respectively state that Wonderful Voice Bodhisattva and World Voice Perceiver Bodhisattva can both transform themselves into Brahma (among other forms) in order to expound the Dharma and save others. Based upon this testimony from the Lotus Sutra, Great Heavenly King Brahma is a devotee of the Lotus Sutra and may, in fact, be an appearance of one of the celestial bodhisattvas who uphold the Lotus Sutra.

17. King Mara

Dairokuten Ma-o

King Mara of the Sixth Heaven

The name Mara means “Murderer,” so named because he attempts to “murder” the spiritual life of others. Though he is a personification of delusion and even of evil, he is very different from the Devil in other religious traditions. To begin with, he is not the leader of the fighting demons who rebel against the gods, nor does he dwell in hell. Rather, he lives in the highest heaven in the realm of desire, from whence he is able to manipulate, exploit, and trick all the other beings in the realm of desire – including other deities in lower heavenly realms.

His primary purpose is ensuring that no one escapes the cycle of birth and death. In some ways, he is like a jail warden who is trying to keep his “wards” trapped within the world of birth and death. In other ways he is like the owner of a casino who employs all kinds of entertainment and even occasional payouts in order to keep the gamblers at the roulette wheels and card tables. In the end, the gamblers always lose, but Mara does his best to keep them fooled into thinking that somehow they can hit the jackpot and find ultimate happiness within the realm of desire.

18. Indra

Shakudaikannin Dai-o (or Tuishakuten)

Shakra Devanam Indra (Sanskrit)

Indra is the ruler of the other thirty-two devas in the Heaven of the Thirty-three Gods at the summit of Mount Sumeru. He is also commander-in-chief of the four heavenly kings. He is the god of thunder and lightning, the bringer of rain, the most powerful of the gods in the realm of desire, and the leader in battle against the fighting demons called asuras (see Asura Kings).

The name Shakra means “the mighty,” Devanam means “chief of the gods,” and Indra means “lord.” Indra is also known as Vajrapani, which means the “Vajra Wielder,” because the thunderbolt that he wields is called the “vajra” or “diamond pounder.” Unlike the distant and serene Brahma who sees himself as the aloof but omnipotent creator, Indra sees himself as the almighty lord who oversees the world and leads the heavenly hosts into battle.

Indra is also a follower of the Buddha as well as a protector of the Dharma. In fact, Indra often appears to test the resolve, patience, generosity, and compassion of the bodhisattvas, including Shakyamuni Buddha himself in his past lives.

In Chapter 2 of the Lotus Sutra, Indra is one of the deities accompanying Brahma when he convinces the Buddha to teach the Dharma. Indra is also one ·of the deities who offer the assembly heavenly garments, lotus flowers, and music. Chapter 18 says that anyone who persuades others to sit and hear the Lotus Sutra will obtain the seat of Indra, so one of the causes by which one can be reborn as Indra is to share the Lotus Sutra with others. Chapter 19 asserts that Indra will come to hear anyone who teaches the Lotus Sutra. Chapter 24 and Chapter 25 respectively state that Wonderful Voice Bodhisattva and World Voice Perceiver Bodhisattva can both transform themselves into Indra (among many other forms) in order to expound the Dharma and save others. So based upon the testimony of the Lotus Sutra, Indra is a devotee of the Lotus Sutra and may in fact be an appearance of one of the celestial bodhisattvas who uphold the Lotus Sutra.

Indra is well known for his net. The net of Indra is said to cover the entire universe and contains a jewel at each junction. All of the jewels reflect every other jewel. This is a metaphor for the interdependent nature of all phenomena explained in the Buddha’s teachings.

19. Surya

Dai Nittenno

Surya is the Vedic god of the sun, and one of the 33 in the Heaven of the Thirty-three Gods. In esoteric Buddhism, Surya represents bodhichitta, the aspiration to attain enlightenment for all sentient beings.

20. Chandra

Dai Gattenji

Chandra is the Vedic god of the moon, and another of the 33 gods in the Heaven of the Thirty-three Gods. In esoteric Buddhism, Chandra represents the universal purity of the buddha-nature that cools the passions and removes the three poisons.

21. Aruna

Myojo Tunji

This god represents the stars, and specifically is associated with Venus, the morning star. According to some traditions, Venus appeared in the sky at the moment of the Buddha’s enlightenment. According to The Myths and Gods of India: “The Sun’s charioteer is the Red One (Aruna), the wise elder brother of the bird Wings of Speech (Garuda). Aruna, like the resplenden t Vivasvat, also a son of Kasyapa, is the deity of dawn. He stands on the chariot in front of the sun, and his strong body shelters the world from the sun’s fury. Aruna is said to be more beautiful even than the Moon.”

22. Vaishravana

Dai Bishamon Tunno

Heavenly King of the North

The four heavenly kings are the guardians of the world. They reside on the slopes of Mount Sumeru in the heaven named after them. They are each responsible for one of the four cardinal directions. As generals serving under Indra, each leads an army of supernatural creatures who help keep the fighting demons (see Asura Kings) at bay.

In the Lotus Sutra, the four heavenly kings along with 10,000 attendants are present in the assembly. According to Chapter 2 of the Lotus Sutra, the four heavenly kings accompanied Brahma and Indra to see the Buddha right after his enlightenment, when together they all requested that he turn the Wheel of the Dharma. In Chapter 24 and Chapter 25 it is revealed that the celestial bodhisattvas are able to take on the forms of the four heavenly kings, Vaishravana in particular, in order to save sentient beings. In Chapter 26, two of the four utter dharani spells for the protection of those who uphold the Lotus Sutra by keeping it and teaching it to others.

According to Chih-i, in his Words and Phrases of the Lotus Sutra, the four heavenly kings represent the four characteristics of nirvana or buddhahood as taught in the Nirvana Sutra: true self (Virupaksha), eternity ( Dhritarashtra), purity (Vaishravana), and bliss ( Virudhaka).

Vaishravana is the chief of the four heavenly kings. The Flammarion Iconographic Guide: Buddhism describes Vaishravana as follows: Vaisravana is the guardian of the north and the chief of the four guardian kings, ‘He who is knowing’, ‘He who hears everything in the kingdom’, the protector of the state par excellence, sometimes thought to be a god of defensive warfare. In China, he is considered to be a Buddhicization of the Indian god of wealth, Kuvera, the north being considered to hold fabulous treasures. He presides over winter and is black, so is also called ‘the black warrior’. His symbols are a jewel and a serpent, and he commands a large army of Yaksas.

Vaishravana’s army and attendants consisted of the kimnaras and the yakshas, two of the eight kinds of supernatural beings who are said to revere and protect the Dharma. The kimnaras are celestial musicians and dancers who have the bodies of birds with human heads and torsos. They officiate at Vaishravana’s court. The yakshas are a kind of flesh-eating demon or spirit who make up Vaishravana’s army.

Chapter 24 and Chapter 25 of the Lotus Sutra respectively state that Wonderful Voice Bodhisattva and World Voice Perceiver Bodhisattva can both transform themselves into Vaishravana (among many other forms) in order to expound the Dharma and save others. In Chapter 26 of the Lotus Sutra, Vaishravana compassionately offers dharanis in order to protect those who teach the Lotus Sutra.

23. Dhritarashtra

Dai Jilcolcu Tunno,

Heavenly King of the East

The Flammarion Iconographic Guide: Buddhism describes Dhritarashtra as follows: “This guardian king governs in the east and presides over the spring. He is ‘He who maintains the kingdom (of the Law)’, ‘the maintainer of the state’ … He commands an army of celestial musicians (Gandharvas) and vampire demons (Pishacha).” The gandharvas are one of the eight kinds of supernatural beings who are said to revere and protect the Dharma; the pishachas are a type of hungry ghost.

According to the Kumarajiva translation of the Lotus Sutra, it is Dhritarashtra who offers dharanis in Chapter 26 for the benefit of those who keep the Lotus Sutra.

24. Virudhaka

Dai Zocho Tunno,

Heavenly King of the South

The Flammarion Iconographic Guide: Buddhism describes Virudhaka as follows: “This guardian king governs in the south and presides over the summer. He is ‘He who enlarges the kingdom’, ‘the powerful one’.” Virudhaka’s army and attendants consist of the kumbhandas and the pretas. The kumbhandas are spirit-eating demons known for their huge scrotums. They have human bodies and horses heads. The pretas are the hungry ghosts. Since yakshas are classified as hungry ghosts, Virudhaka’s pretas are often considered yakshas as well.

According to the Sanskrit Lotus Sutra, it is Virudhaka who offers dharanis in Chapter 26 for the benefit of the teachers of the Lotus Sutra.

25. Virupaksha

Dai Komoku Tunno,

Heavenly King of the West The Flammarion Iconographic Guide: Buddhism describes Virupaksha as follows: “This is the guardian king of the west, ‘He who observes everything that happens in the kingdom’, ‘He who sees all’; he presides over the autumn.” Virupaksha’s army and attendants are composed of the nagas and putanas. The nagas are the dragons or serpents who dwell beneath the ocean and who control the tides, the flow of the rivers, and the rain. The nagas are one of the eight kinds of supernatural beings who are said to revere and protect the Dharma. The putanas are another type of hungry ghost who are associated with fevers and with the protection of pregnant women.

26. Wheel Turning King

Tunrin Jo-o

Chakravartin (Sanskrit)

Wheel turning kings are the ideal monarchs, in many ways the worldly counterparts of the Buddha. They are even said to possess all of the thirty-two marks that characterize the buddhas, celestial bodhisattvas, and the higher deities. Wheel turning kings represent the highest state of virtue and power that one can attain in the world of human beings. They rule the world through peace and justice rather than by violence and force of arms.

King Ashoka, who during his reign (circa 268-232 BCE) united India, converted to Buddhism, and administered his empire in keeping with Buddhist principles of nonviolence and tolerance, is often l ikened to a wheel turning king.

In Chapter 14 of the Lotus Sutra, “Peaceful Practices,” the Buddha tells the parable of the jewel in the top-knot which is about a wheel turning king who bestows the cintamani (Sanskrit for “wish-fulfilling gem”) upon those who served him, just as the Buddha bestows the Lotus Sutra upon his own followers.

27. King Ajatashatru

Ajase Dai-o

King Ajatashatru was the king of Magadha, whose capital city was Rajagriha, at the time that Shakyamuni Buddha taught the Lotus Sutra. Vulture Peak, where the Lotus Sutra was taught, is located just outside of Rajagriha to the northeast. King Ajatashatru and his attendants appear in the assembly in the first chapter.

If the wheel turning king represents the unattainable ideal of a monarch as conceived by Indian mythology, then King Ajatashatru represents the brutal reality of Indian history. In the course of his life he murdered his father, attempted to murder his mother, engaged in constant warfare and plotting against his neighbors, and even tried to have the Buddha assassinated.

According to the Mahayana Mahaparinirvana Sutra, King Ajatashatru was eventually overcome by guilt because of his misdeeds and developed life-threatening boils all over his body. Jivaka, the court physician, finally convinced Ajatashatru to go and ask the Buddha for help. He was very impressed by the Buddha’s teaching and repented. He took refuge in the Three Treasures (Buddha, Dharma, and Sangha), and became a lay-disciple of the Buddha. In this way, he eradicated the evil karma that brought about the boils and was able to prolong his life.

In the Mahayana Mahaparinirvana Sutra, King Ajatashatru represents the icchantika. An icchantika is an incorrigible disbeliever who, according to some teachings, is utterly devoid of the seeds of buddhahood. The Mahayana Mahaparinirvana Sutra, however, teaches that even icchantika such as Ajatashatru have buddha-nature. The Lotus Sutra’s prediction of Devadatta’s eventual buddhahood is taken to mean that even the icchantika’s buddha-nature will someday come to full flower.

28. Asura Kings Ashura-o The asuras are one of the eight kinds of supernatural beings who are said to revere and protect the Dharma. They are also the fighting demons who are constant rivals of the devas, especially Indra and the four heavenly kings. The world of the fighting demons is one of the six worlds of rebirth and is characterized by jealousy, envy, pride, and constant competition. The name “asura” means either “anti-gods” or those “without wine.”

Four Asura kings were present to hear the Lotus Sutra: Balin Asura King, Kharaskandha Asura King, Vemacitrin Asura King, and Rahu Asura King.

29. Dragon Kings

Dai Ryu-o

Naga-rajas (Sanskrit)

The nagas are another of the eight kinds of supernatural beings who are said to revere and protect the Dharma. The nagas are dragons or serpents who dwell beneath the ocean and who control the tides, the flow of the rivers, and the rain.

Eight dragon kings were present at the teaching of the Lotus Sutra: Nanda, Upananda, Sagara, Vasuki, Taksaka, Anavatapta, Manasvin, and Utpalaka.

In Chapter 12, “Devadatta,” Manjushri Bodhisattva returns from the palace of the Dragon King Sagara in the ocean where he had been teaching the Lotus Sutra. He then introduces all the innumerable bodhisattvas that he had taught, including the 8-year-old daughter of the dragon king. The dragon king’s daughterthen demonstrates the instant attainment of buddhahood. The attainment of buddhahood by the Dragon King Sagara’s daughter is the only time in the sutras that a contemporary of Shakyamuni Buddha is shown attaining buddhahood during the course of his teachings.

According to tradition, one of the guardians of Kuon-ji temple on Mount Minobu is Shichimen Daimyojin, the dragon who resides on the nearby Mount Shichimen. The legend holds that a beautiful woman attended Nichiren’s lectures at Mount Minobu. One day, he asked her who she was and she explained that she was the spirit of Mount Shichimen. Nichiren, however, perceived that she was actually a dragon and he made her promise to be the guardian of Kuon-ji temple.

30. Hariti

Kishimojin

Hariti, whose name means “stealer of children,” is a female yaksha, or yakshini, who originally came from the town of Rajagriha.

The yakshas, who are one of the eight kinds of supernatural beings said to revere and protect the Dharma, are a kind of flesh-eating demon or spirit who make up the guardian king Vailshravana’s army. The yakshas were originally seen as tree- and forest-spirits, but even then had a wrathful side. The fiercer yakshas eventually came to be called rakshasas. They are numbered among the hungry ghosts.

Hariti’s husband is Pancika, one of the 28 yaksha generals of Vailshravana. He is the father of her 500 sons. She is also said to have 10 daughters who are considered rakshasas, an indication of how interchangeable the classifications yaksha and rakshasa are.

Hariti was obsessed with eating the children of Rajagriha’s citizens, and eventually even her brother, the benevolent yaksha guardian of Rajagriha, and her husband, Pancika, were unable to stop her. Neither were King Bimbisara nor even the devas able to stop her, so in desperation the townspeople turned to Shakyamuni Buddha. The Buddha visited her home while she was away and used his supernatural powers to hide her youngest son under his alms bowl. When Hariti returned and could not find her son she was distraught. Finally she herself sought out the Buddha for relief. The Buddha pointed out that if she felt so bad about missing even one son out of 500, she should consider how bad the parents of Rajagriha must have felt when she took away their children since they had so few to begin with. Hearing this, Hariti felt remorse and compassion for those she had harmed. She repented of her actions; took refuge in the Buddha, Dharma, and Sangha; took the five major precepts (not to kill, not to steal, not to engage in sexual misconduct, not to lie, and not to indulge in intoxicants); and vowed to protect the people of Rajagriha. Shakyamuni Buddha then restored her youngest son to her.

To assuage her hunger, the Buddha had his monks make a symbolic offering of their food to the hungry ghosts from that time on. Hariti came to be considered a protector of children and women giving birth as well as a protector of the Dharma.

Hariti appears in Chapter 26 of the Lotus Sutra along with her 10 daughters to offer dharanis for the protection of the teacher of the Lotus Sutra.

31. 10 Female Rakshasas

Jurasetsunyo

The ten rakshasis, or female rakshasas, are the daughters of Hariti.

Rakshasas are a kind of flesh eating, blood drinking, or spirit draining demon or spirit. The tamer ones are known as yakshas and are the spirits of the trees, forests, and villages. They are considered a powerful type of hungry ghost. They appear as beautiful women (though they are sometimes shown with fangs) in courtly attire bearing various weapons or other symbolic objects.

Lamba holds a sword in her right hand and a sutra in her left.

Vilamba carries cymbals.

Crooked Teeth carries a tray of flowers.

Flower Teeth carries the cintamani, or “wish-fulfilling gem.”

Black Teeth carries a banner in her left hand.

Many Hairs carries a banner in both hands.

Insatiable carries a curved scepter in her right hand, while her left hand holds a flower vase.

Necklace Holding holds a garland in both hands.

Kunti carries a spear.

Plunderer of Energy of All Beings holds a staff with rings.

The ten rakshasis and their mother, Hariti., appear in Chapter 26 of the Lotus Sutra and together offer dharanis for the protection of the teacher of the Lotus Sutra.

32. Devadatta

Daibadatta

Devadatta was the Buddha’s first cousin and Ananda’s brother (sources differ as to whether he was older or younger). Some versions of the Buddha’s life portray Devadatta as a rival from childhood.

Devadatta joined the Sangha along with his brother Ananda, and other Shakyan clansman, including Aniruddha and the barber Upali. This occurred not long after the Buddha’s first visit to Kapilavastu in the second year after his enlightenment. For a long time, Devadatta was a respected member of the Sangha and developed the supernatural powers that can be acquired through meditation. His hidden jealousy and envy, however, prevented him from attaining any genuine insight or liberation.

Eight years before Shakyamuni Buddha passed away, Devadatta magically appeared before Prince Ajatashatru in the form of a young boy wreathed in snakes. Though terrified by the apparition, when Ajatashatru found out it was actually Devadatta he was very impressed by this supernatural display. From that time on they plotted together so that Devadatta could take over the Sangha from Shakyamuni Buddha, while Ajatashatru planned to usurp the throne from his father. Prince Ajatashatru also became Devadatta’s patron, giving him more than he could ever use.

At this time, Devadatta lost his supernatural powers due to greed and ambition. After that, Devadatta made a bid to take over the Sangha, arguing that the Buddha should retire and trust it to his care. The Buddha firmly rejected this offer. When Devadatta persisted he said: “I would not hand over the Sangha of monks even to Shariputra or Maudgalyayana. How should I do to such a wastrel, a clot of spittle, as you?” Finally, Shakyamuni Buddha had Devadatta publicly denounced by the Sangha. From that point on, the Sangha was no longer responsible for his behavior; only Devadatta could be held accountable for his actions.

Shortly thereafter, Devadatta talked Ajatashatru into usurping the throne from his father. At the instigation of Devadatta, one of King Ajatashatru’s first acts after taking the throne was to dispatch assassins to kill Shakyamuni Buddha. The assassins all failed because they became disciples of the Buddha after meeting him. Deciding that he would have to kill the Buddha himself, Devadatta rolled a boulder down onto him from Vulture Peak, but the boulder only injured the Buddha’s foot.

Another time, Devadatta used his influence at court to get the stable hands to set loose the maddened elephant Nalagiri so that it would trample the Buddha to death, but the Buddha tamed Nalagiri with the power of his loving-kindness. After this, Devadatta’s reputation became so bad that King Ajatashatru was forced to withdraw his patronage.

Devadatta later succeeded in instigating a schism within the Sangha. Shariputra and Maudgalyayana, however, visited the schismatic group. Devadatta arrogantly assumed that they had come to join him, even though they did not say this. Filled with overconfidence and wishing to rest, he left the teaching of his schismatic group to the Buddha’s two chief disciples. While Devadatta slept they convinced the 500 to return to the Buddha.

After Devadatta’s attempt at creating a rival Sangha failed it is said that the ground opened up and he fell into hell alive. Other sources say that on his deathbed he tried to repent, but was only able to say “Hail Buddha” before dying, which was too little too late.

Devadatta himself is not present in the Lotus Sutra, so apparently the assembly on Vulture Peak took place after his death. In Chapter 12 of the Lotus Sutra, “Devadatta,” Shakyamuni Buddha reveals that in a previous life he had been a king who renounced his throne and became the servant of Devadatta. In that previous life, Devadatta was a seer named Asita, who taught the Buddha-to-be the Lotus Sutra. The Buddha stated that was able to attain enlightenment because Devadatta had been his teacher in that lifetime. The Buddha then made the astonishing prediction that in the future Devadatta would become a buddha named Heavenly King in a pure land named Heavenly Way.

Devadatta represents the quintessential hell-dweller, but he is also a primary example of the universality of the Lotus Sutra: even someone such as Devadatta will eventually be able to attain buddhahood through its teaching. Devadatta also shows that even the worst of people can be considered our teachers and may have made contributions that we are unable to recognize without the insight of a buddha.

33. Tensho Daijin

Amaterasu Omikami

Shinto sun goddess

This deity is the Shinto sun goddess, commonly called Amaterasu Omikami in recent times. She is believed to be the divine ancestor of the Japanese emperors and is therefore the tutelary deity of the imperial family. (Read more about the Kami, the Shinto Deities.)

In 742, when the Great Buddha statue of Mahavairochana Ththagata (Japanese, Dainichi Nyorai) was being cast for the Todai-ji temple in Nara, an oracle from the Ise Shrine identified her with Mahavairochana, whose name means “Great Sun.” However, in the letter “The Tripitika Master Shanwu-wei,” attributed to Nichiren, Tensho Daijin and her fellow kami Hachiman are both identified as provisional manifestations of Shakyamuni Buddha. “Tensho Daijin and Sho Hachiman are the original rulers of our country. [They are] the transformed traces [of Shakyamuni Buddha] manifested as kami in order to clarify the truth.”

Nichiren felt that there was a very significant connection between his home in Awa, where he first began to propagate the Odaimoku, and an important shrine of Tensho Daijin. In the letter Reply to Niiama he states:

Tojo village in Awa province is in a remote area, but it is like the center of the country of Japan because Tensho Daijin lives there. For a long time she lived in Ise province, but when the emperor of Japan devoted himself to Hachiman and the Kamo shrines, and slackened in his devotion to Tensho Daijin, she became angry. At that time Minamoto Yoritomo, general of the right, wrote a pledge ordering Kodayu in Aoka to move her to the outer shrine of Ise and that satisfied her. Thus, Yoritomo was able to become shogun and rule Japan. Yoritomo then decided that Tensho Daijin’s home should be in the Tojo district of Awa. Therefore, Tensho Daijin does not live in Ise province anymore, but in the Tojo district instead. … Nichiren started his mission to spread the true Dharma for the first time in the Tojo district of Awa province in Japan.

In The Swords of Good and Evil, attributed to Nichiren, is the following statement:

I, Nichiren was born in the province of Awa in Japan. Generally, that province is where Tensho Daijin appeared for the first time. In that place she first envisioned the country of Japan. Awa province is the domain of this deity. Above all she is the compassionate father and merciful mother of all sentient beings. Such an admirable province surely has some great importance. I do not know what past karma caused Nichiren to be born in this province. That was my great fortune.

34. Hachiman Daibosatsu

This Shinto deity presides over archery, war, agriculture, and other important parts of historic Japanese life. (Read more about the Kami, the Shinto Deities.) Hachiman means “Eight Flags.” In the eighth century, oracles proclaimed him the protector of the Todai-ji temple. This led to his being given the title “Great Bodhisattva” in 781, the first Shinto deity to be so honored. In the ninth century he came to be identified as Emperor Ojin, the legendary fifteenth Japanese emperor of the third century. Minamoto Yoritomo (1147-1199), the first of the Kamakuran shoguns, regarded Hachiman as the tutelary deity of the Minamoto clan and founded the Tsurugaoka Shrine in Kamakura to honor him.

In the letter Remonstration with Bodhisattva Hachiman, Nichiren refutes the Kamakuran belief that Hachirnan is a manifestation of Amitabha Buddha, and instead insists that he is a manifestation of the Eternal Shakyamuni Buddha: “The original substance of the Great Bodhisattva Hachiman is Sakyamuni Buddha who preached the honest sutras and manifested Himself in Japan as the honest Great Bodhisattva Hachiman.”In fact, Nichiren believed that Hachiman burned down the Tsurugaoka Shrine in 1280 and returned to the heavens because the Japanese people insisted on identifying him with Amitabha Buddha.

The same letter also refers to the legendary early ninth century oracle in which Hachiman is said to have vowed to protect the reign of one hundred emperors. The fall of the emperors to the bakufu, the military government of the samurai, seemed to have invalidated that oracle. However, if Hachiman was a manifestation of the Eternal Shakyarnuni Buddha, then he was under no obligation to protect sovereigns who turned their backs on the Lotus Sutra. According to Nichiren, this is why Hachiman withdrew his protection from the emperors and bestowed it upon the shoguns. The implication is that Hachiman only protects those with integrity who uphold the truth.“Also the Great Bodhisattva Hachiman lives in the head of pure and honest men, but not in the heart of impure and dishonest men.”

Nichiren also reportedly berated Hachiman at the Hachiman shrine in Kamakura just before the attempt to execute him at Tatsunokuchi. This incident is recounted in the writing called The Actions of the Practitioner of the Lotus Sutra. Nichiren’s scolding illustrates his attitude towards Hachiman and the other gods:

The night of the twelfth, under the custody of the lord of Musashi, I was taken out of Kamakura to be beheaded. Coming to Wakamiya Avenue, although surrounded by soldiers, 1 said, “Do not get excited. I am not going to cause any trouble.” I then got down from my horse and shouted my last words to the Great Bodhisattva Hachiman.

“Are you really sure you are a god? When Wake no Kiyomaro was about to be beheaded, you appeared as a ten-foot-wide moon. When the Great Master Dengyo preached the Lotus Sutra, you gave him a purple kesa as an offering. Today, Nichiren, the foremost practitioner of the Lotus Sutra in Japan, is entirely blameless. I have preached the Lotus Sutra in order to save all sentient beings in Japan because they slander the Lotus Sutra and are going to fall into the Avichi Hell as a result. Also, if the Mongolian army attacks this country, not even Tensho Daijin and the Great Bodhisattva Hachiman will be safe. Above all, when Shakyamuni Buddha preached the Lotus Sutra, Many Treasures Buddha and the buddhas and bodhisattvas of the ten directions gathered in a line like so many suns and moons and stars and mirrors. At that time Shakyamuni Buddha ordered all the countless deities and the good deities and saints from India, China, and Japan to promise not to disregard the practitioner of the Lotus Sutra. I should not have to tell them to live up to their pledge. When I am beheaded and go to the Pure Land of Vulture Peak, I will say to Shakyamuni Buddha, ‘Why didn’t they keep their promise? Tensho Daijin and the Great Bodhisattva Hachiman did not live up to their pledge.’ If you feel uneasy about this, then you better hurry up and do something.”

I then remounted my horse.

35. Nagarjuna Bodhisattva

Namu Ryuju Bosatsu

Nagarjuna appears on the lineage chart because he is one of the 24 patriarchs of Buddhism in India after Shakyamuni according to the T’ien-t’ai school. He is also the honorary first patriarch of the T’ien-t’ai school. The teachings attributed to Nagarjuna also contain praise for the Lotus Sutra. Nichiren stated that although Nagarjuna knew the truth of the Lotus Sutra in his heart, he did not teach it to others because the time was not yet ripe.

Most schools of East Asian Mahayana Buddhism try to trace their lineages back to Nagarjuna or at least to find precedents for their teachings and practices in the works attributed to him. He is sometimes considered the first patriarch of the T’ien-t’ai school.

36. Chih-i

Namu Tundai Daishi

Great Master T’ien-t’ai

Chih-che

Chih-i, the Great Master T’ien-t’ai, appears because he was the historical founder of the T’ien-t’ai school and the one who proclaimed the true stature and meaning of the Lotus Sutra in China during the Semblance Age of the Dharma.

There is a legend that when Chih-i met Hui-ssu, his teacher greeted him by saying that he had been waiting for him. He said that they had been together on Vulture Peak where they heard the Lotus Sutra from Shakyamuni Buddha himself. Hui-ssu was supposedly an earthly manifestation of World Voice Perceiver Bodhisattva and Chih-i was supposed to be an earthly manifestation of Medicine King Bodhisattva. Chih-i, in fact, is said to have attained enlightenment while reading Chapter 23 of the Lotus Sutra, “The Previous Life of Medicine King Bodhisattva.”

Chih-i’s most important works are the Words and Phrases of the Lotus Sutra, the Profound Meaning of the Lotus Sutra, and the Great Calming and Contemplation. His most important teachings include the three truths of the empty, the provisional, and the Middle Way; the “three thousand worlds contained in single moment of thought”; his analysis of the teachings in the Buddhist canon into a coherent system; and his analysis of the Lotus Sutra into the theoretical section and the essential section. These teachings and many others gave T’ien-t’ai Buddhists the ability to make sense of the vast collection of Buddhist sutras and put them to practical use in the cultivation of meditation practice. In particular, the Chih-i’s commentaries enabled T’ien-t’ai Buddhists and others to grasp the essential points and subtle teachings of the Lotus Sutra.

37. Chan-jan

Namu Myoraku Daishi

Great Master Miao-lo

Ching-hsi

Chan-jan, the Great Master Miao-lo, was the sixth patriarch of T’ien-t’ai Buddhism (if Chih-i is counted as the first, ninth if Nagarjuna is counted as the first). Chan-jan revitalized the T’ien-t’ai school, refuted the claims of the rival schools, and wrote definitive commentaries on each of the three major works of Chih-i. Those commentaries are called: Annotations on the Words and Phrases of the Lotus Sutra, Commentary on the Profound Meaning of the Lotus Sutra, and Annotations on the Great Concentration and Insight.

38. Saicho

Saicho (767-822 CE) was the founder of the Japanese Tendai school. In 804, the Imperial court sent him to China along with his disciple and translator Gishin (781 -833). There, he was able to spend nine months studying T’ien-t’ai Buddhism with Tao-sui, the seventh patriarch of the T’ien-t’ai school, and Hsing-man, who was also a direct disciple of Chan-jan. Some of that time was spent on Mount T’ien-t’ai itself. He returned to Japan in 805 and set up two study programs on Mount Hiei: one for the practice of esoteric Buddhism and one for the practice of meditation.

Saicho is also renowned for the debate via letters and treatises that he conducted with the priest Tokuitsu of the Consciousness Only school (Japanese, Hosso) beginning in 817. Saicho argued for the universality of the buddha-nature against the Consciousness Only theory that people have different inherent natures, only some being able to attain buddhahood while others could not attain enlightenment of any kind. This debate only ended when Saicho died.

Saicho died in 822. Gishin became his successor and the second patriarch of the Japanese Tendai School. In 823, the Emperor Saga renamed the temple on Mount Hiei “Enryaku-ji.” In 866, the Emperor Seiwa bestowed the name Dengyo Daishi upon Saicho. This was the first time an emperor awarded the title Daishi (Great Master).

Nichiren Shonin (1222-1282 CE) is the founder of Nichiren Buddhism. He began to publicly declare and teach the chanting of Namu Myoho Renge Kyo on April 28, 1253, after many years of study and contemplation. Nichiren’s strongly worded critiques of Buddhists who neglected or misrepresented the Lotus Sutra earned him the enmity of both the Buddhist establishment and the shogunate that patronized that establishment. He suffered four major persecutions and several minor ones at their hands, but Nichiren never relented. He knew that the Lotus Sutra could awaken people to the possibility of attaining buddhahood and of seeing that this world is the pure land of the Eternal Shakyarnuni Buddha.

On April 25, 1273, during his exile on Sado Island, Nichiren wrote the Spiritual Contemplation of the Focus of Devotion, describing the form that the Great Mandala should take. On July 8th of that same year he inscribed the Great Mandala itself for the first time. The Shutei Mandala was inscribed in March of 1280. This is the mandala that Nichiren chanted to before he passed away on October 13, 1282.

Source

https://www.lotus-happiness.com/shutei-mandala-nichiren-shu/