Tozans

An introduction to the significance of the six major tozans organised annually by Head Temple Taisekiji and Kofuzan Kaimyo-in

Tozans

Interested to attend tozan, yet unsure of the significance of the various ceremonies?

Tap on the arrows below to learn more about the history and meaning behind each of the ceremonies.

Otanjo-e Ceremony (Feb 16)


Introduction

Nichiren Daishonin was born on February 16, 1222, at the beginning of the Latter Day of the Law to fulfill Shakyamuni’s prophesy that the True Buddha would appear and teach the Great Pure Law to save people for the eternal future. The date of the Daishonin’s birth has a mystic connection with Shakyamuni’s Buddhism because Shakyamuni died on February 15. This indicates that the Daishonin’s Buddhism began at the point where the power of Shakyamuni’s Buddhism ceased.

Three Periods of Buddhism

In Buddhism, the time following the death of Shakyamuni Buddha is divided into three periods that relate to the effectiveness of his teaching. The first thousand years after his death are called the Former Day of the Law. During this period, Shakyamuni’s Buddhism prevailed and people could attain enlightenment through its practice. The second thousand years are called the Middle Day of the Law. The efficacy of Shakyamuni’s Buddhism began to decline and, although Buddhism was firmly established within society, it gradually lapsed into formality. The third period, called the Latter Day of the Law, extends for 10,000 years and into the future. At the time of the Latter Day of the Law, Shakyamuni’s teachings lose the power to lead people to enlightenment and the lives of the people are defiled by the three poisons of greed, anger, and stupidity, causing the world to be filled with conflict and corruption.


Predictions of the Buddha of the Latter Day of the Law

The end of the Heian era and the beginning of the Kamakura era (12th and 13th centuries) were a dark age for the whole world. Unseasonable weather, crop failures, and natural calamities showed that even nature was influenced by the same corruption that infected human life. Due to the Mongol conquests, immeasurable blood was shed throughout Asia. Simultaneously, in the West, religious crusades brought tremendous suffering to countless people.

Virtually every kind of misery afflicted the people of the world during this period of history proving Shakyamuni’s predictions concerning the Latter Day of the Law. The advent of the True Buddha was predicted by Shakyamuni Buddha in the twenty-first chapter of the Lotus Sutra, which states: Just as the light of the sun and moon illuminates all obscurity, this person will practice among the people and dispel the darkness of all mankind.

The Daishonin was born to a fisherman named Mikuni no Tayu and his wife, Umegiku-nyo, in the small fishing village of Kominato in Tojo in Awa Province, which is now Chiba Prefecture in Japan. His childhood name was Zennichimaro. The Daishonin referred to His birth in several of His Gosho, saying, “I am a fisherman’s son,” (Gosho, p. 1279) and “I, Nichiren, am the son of an ‘untouchable’ family.” (Gosho, p. 482; M.W., Vol. 5, p. l24).

Celebrations of the Advent of Nichiren Daishonin

The Otanjo-e Ceremony (or simply Tanjo-e) celebrates the advent of Nichiren Daishonin, the True Buddha of the Latter Day of the Law. The ceremony at the Head Temple Taisekiji is held on the 16th of February at both the Mieido Temple and the Five-Story Pagoda. The ceremony at the Five-Story Pagoda is derived from the Hoto (eleventh) chapter of the Lotus Sutra, in which Shakyamuni revealed his most profound teaching. In it, an immense Treasure Tower suddenly emerges from the ground and remains suspended in the air. Taho Buddha, was seated inside the Treasure Tower, and he affirmed the truth of Myoho-Renge-Kyo, the eternal Law of time without beginning or end.

Nichiren Daishonin states:

"In the Latter Day of the Law, there is no Treasure Tower other than the figures of the men and women who embrace the Lotus Sutra. If this is true, then regardless of one’s rank or class, when one chants Nam-Myoho-Renge-Kyo, one’s life manifests itself as the treasure tower, and at the same time, one is endowed with the virtue of Taho Buddha. There is no treasure tower other than Myoho-Renge-Kyo. Now Abutsu Shonin’s entire life is composed of the five elements of earth, water, fire, wind and space. These five elements correspond to the five characters of the Daimoku. Thus, Abutsu-bo is the Treasure Tower itself, and the Treasure Tower itself is Abutsu-bo." (Gosho, p. 792)

The Five-Story Pagoda indicates the five characters of Myoho-Renge-Kyo and the five elements, which are the substance of life and the universe itself. The Gohonzon is enshrined in the center of the pagoda, indicating that the core of one’s life and the universal Law are the same as Nichiren Daishonin’s life, or the true entity of the Law, Nam-Myoho-Renge-Kyo. For this reason, Nichiren Shoshu regards the Daishonin’s birthday as the date of the appearance in this world of the Gohonzon or Treasure Tower, and this is the reason the ceremony is conducted at the Five-Story Pagoda. The main door of this pagoda faces west, in contrast to all other Japanese five-story pagodas, which face south, indicating that the Daishonin’s Buddhism will spread to the west, like the sun, which moves from east to west and illuminates the entire world.

Source: Nichiren Shoshu Gyoji

Goreiho Mushibarai Ceremony (April 6 - 7)


Introduction

The Goreiho Mushibarai Ceremony of the Airing of the Sacred Treasures, conducted at the Head Temple Taisekiji every year during the two days of April 6 and 7, is one of Nichiren Shoshu’s two great ceremonies, the other being the autumnal Gotai-e Ceremony. A great number of extremely important treasures have been preserved by the priesthood over seven hundred year period since the time of our founder Nichiren Daishonin. Once a year, great care must be taken to expel moisture and harmful insects from these treasures so that they may be passed on to later generations far into the future. At the same time, this momentous ceremony provides a chance for the many participating worshippers to deepen their faith.

Brief summary of activities that occur during the Grand Ceremony of the Airing of the Sacred Treasures

All of the events begin on April 6 with the Gokaihi Ceremony. After the recitation of the Lotus Sutra and during the chanting of Daimoku at this Gokaihi Ceremony, His Holiness the High Priest himself, conducts the ceremony of cleaning the accumulated dust from the face of the Dai-Gohonzon with heavy paper specially made just for this occasion. This ceremony is followed in the evening by a solemn procession. At this time, the approach road between the Nitenmon Gate and the Mieido is aglow with the blaze of post fires. The High Priest, who has followed a long cortege of priests, majestically faces the Mieido, ascends a prepared dais and begins a sermon on the Gosho. Thereafter, the first day’ s activities draw to a close with lectures provided by priests on the propagation of the Law.

At 2:30 a.m. of the second day, April 7, attending priests and members of the faith assemble at Kyakuden (The Reception Hall) to worship at the Ushitora Gongyo Ceremony and pray single-mindedly with the High Priest for the attainment of the worldwide propagation of the Law. Then at 7:00 a.m., the High Priest makes his second appearance at the Mieido to rigorously observe the monthly Oko. Subsequently, at 9:00 a.m., the eventful Airing of the Sacred Treasures finally commences at Kyakuden (The Reception Hall). Preceding this, a great number of sacred treasures stored within the Treasure Storehouse are transported into Kyakuden (The Reception Hall).

Next, as the High Priest and the General Administrator read off the names, various Gohonzons are hung on large frames especially erected in the inner and outer sanctuaries, beginning with the Gohonzon that has been called since ancient times “The Gohonzon inherited from master to disciple (Shi-Shi-Denju-no-Gohonzon)”, inscribed by the Daishonin, and continuing with Gohonzons inscribed by the Second High Priest Nikko Shonin, the Third High Priest Nichimoku Shonin and other successive High Priests of Nichiren Shoshu. After the Airing of the Gohonzons is completed, we move next to the handwritten scroll documents. During this Ceremony, Gosho written by Nichiren Daishonin, as well as documents and letters written by Nikko Shonin, Nichimoku Shonin and others are exposed for ventilation.

The Gosho and other documents brought before the participating believers are aired at the hands of the priests. Handling these irreplaceable Sacred Treasures scrupulously, the priests store them once again in the lacquer chests in proper succession, which brings the ceremony to a close.

After the Daishonin’s death, five of the six elder disciples said, “The letters which the Daishonin wrote using Japanese syllabic characters (called kana, rather than scholarly Chinese characters) were in acknowledgment for Gokuyo (offerings) or for the purpose of leading complaining believers, and if we leave these for future generations, they’ll bring disgrace upon the Daishonin.” Thus, the five elder priests either tore up or burned some of the Daishonin’s letters. Besides admonishing them for their misunderstanding, the Daishonin’s legitimate successor Nikko Shonin worked to collect the Gosho that had been widely dispersed, and to catalogue and write explanations of the major works for future generations. He even went so far as to take up the brush and make copies of the Gosho, to prevent the Daishonin’s sacred teachings from being lost.

It is only because the successive Masters who have inherited the dignified spirit of “Persevering to ensure that the Law of Myoho-Renge-Kyo will be transmitted for all eternity” from Nikko Shonin, even at the risk of their very lives, as well as because of protection by members of the faith, that we are able to behold these most holy of sacred teachings today.

In Closing

With the belief that through this Goreiho-Omushibarai-e, the Grand Ceremony of the Airing of the Sacred Treasures, this sect’s Living Tradition of the Daishonin’s Buddhism has been correctly transmitted without the slightest error. We must instill within ourselves that great spirit of protection of the True Law. It must also be said that this ceremony profoundly signifies our faith in this one and only, absolute pure Supreme Law, and our pledge that the Law of Myoho-Renge-Kyo will thoroughly take root in society and continue to spread throughout the entire world.

Source: Nichiren Shoshu Gyoji

Kaimyo-in Group Tozan (June)

Due to this wondrous fortune of Myoho-Renge-Kyo, we can attain enlightenment; as the Gosho passage indicates, "Birds that fly toward Mount Sumeru display a golden hue." Mount Sumeru in this passage is where the True Buddha Nichiren Daishonin dwells; in the present day, this sacred place is the Dai-Gohonzon of the High Sanctuary of the Essential Teaching at the Head Temple Taisekiji. Therefore, when we make pilgrimages to the Head Temple to pray to the Dai-Gohonzon and bathe in its power and influence, we, common mortals, are able to receive the unfathomable benefit of attaining enlightenment in our present form - the golden effect. The Head Temple Taisekiji is central to Nichiren Shoshu faith and practice. Since its establishment, it has been the sacred place for believers yearning to see the Buddha, where Nichiren Shoshu priests and lay believers practise.

No matter how challenging our circumstances, it is extremely important to make a pilgrimage to see the Dai-Gohonzon of the High Sanctuary of the Essential Teaching and the High Priest, who has received Nichiren Daishonin's Heritage of the Law, at Taisekiji, which is the foundation of Nichiren Shoshu faith and practice.

Currently, under the direction of the chief priest, each Hokkeko temple chapter has come to Taisekiji every year. The significance of local temples going on pilgrimage is explained in this passage:

In order for future growth and to fully develop the temple organization, under the direction of the chief priest, all members must make this critical cause in order to repay our debt of gratitude [to the three treasures].
(Dainichiren, December 2016)

As this cause is extolled, the entire temple membership should be going on pilgrimage to see the Dai-Gohonzon of the High Sanctuary of the Essential Teaching with the chief priest. We must realise how fortunate we are today to be able to go on tozan to the Head Temple with our chief priest and fellow members. Please make every effort to pray and take action so that every member can share in this kind of spirit and realise the objective of having all Hokkeko members attend. Again, to recommend that others go on a pilgrimage will bring forth boundless fortune and deepen one’s faith while directly influencing the new members’ faith.

High Priest Nichinyo Shonin instructs:

Everyone must know the passage, "Birds that approach Mount Sumeru turn golden-hued." When you come closer to reaching Taisekiji where the Dai-Gohonzon of the Essential Teaching resides, everyone will become "golden-hued." This is why we must invite others and take them with us to Taisekiji. This could take place during the group tozan of each local temple. If given another opportunity, you could take members at another time as well. As we bring members to the Head Temple with us, we start to accumulate great fortune. In this way, developing new members means that after shakubuku, if you are cognizant of reaching out to new members and frequently inviting them, then the most important events would be going on pilgrimage to the Head Temple and attending the monthly Oko Ceremony.
(Dainichiren, July 2017)

The High Priest explains that one can obtain boundless fortune from the Dai-Gohonzon by taking new members on tozan and encouraging them to attend the monthly Oko Ceremony, which will further develop their faith and practice.

When one thinks about the High Priest's guidance, encouraging others to make a pilgrimage will be directly connected to the members’ further development and his or her ability to do shakubuku in the future.

Throughout the year, many temples will be holding group tozans. We must make every effort to shakubuku even one person who is lost and unable to attain enlightenment. While reaching our temple shakubuku goal, under the direction of the chief priest, let us all go on tozan with tremendous joy.

August Summer Study Tozan (August)

Summer Study Tozan is held as one of Nichiren Shoshu's traditional events, and shares the same purpose with the Japanese Hokkeko members' Study Tozan that is held every summer as well. Although the duration of this Study Tozan is only two days, it carries an extremely significant meaning in the purpose of further deepening our faith.

We are able to achieve this by staying at Head Temple Taisekiji where the Dai-Gohonzon of the High Sancruary is enshrined, devoting ourselves to Nichiren Daishonin's Buddhism, deepening our studies, and participating in practices such as Ushitora Gongyo and Shodai meetings.

Despite the long distances travelled and the blazing summer heat of Japan, many members are assembled together with an understanding of the purpose of this Study Tozan. I would like to extend my deepest respect to you all for your strong seeking spirits. Although the two-day session is quite short, I would like to ask that you strive to gain as much as possible from this course.

Nichiren Daishonin states in the Gosho, "Juhachi enman-sho" ("The Eighteen Perfections Gosho"):
My disciples, uphold the true principle as I do. Becoming an intellectual or scholar carries no value if one falls into Hell. Ultimately, one should never cease chanting Nam-Myoho-Renge-Kyo. (Gosho p. 1519)
In the "Reply to the Mother of Lord Ueno," the Daishonin states:
The more you hear the teachings of the Lotus Sutra, the more you deepen your faith. This is what I call a true person who possesses a strong, seeking mind. (Gosho, p. 97)

The aforementioned Gosho phrase, "uphold the true principle as I do," is especially important for us. To practice True Buddhism exactly as the Daishonin did means to carry out our faith by upholding the following three points:

  • First, we uphold the Dai-Gohonzon of the High Sanctuary of the Essential Teaching, which possesses the Daishonin's living, breathing soul, as the core of our faith.
  • Second, we follow the guidance of the High Priest, who is the successor to the Heritage of the Law, passed down from Nichiren Daishonin.
  • Third, we follow the guidance of the priests who are appointed and assigned to each respective country by the High Priest.

Further, the more we practise and deepen our studies, the more we can understand the depth of the Daishonin's teachings.

For this reason, the Daishonin states in his Gosho:
The more you hear the teachings of the Lotus Sutra, the more you deepen your faith. This is what I call a true person who possesses a strong, seeking mind. (Gosho, p. 97)

I sincerely pray from the bottom of my heart that your time spent here is meaningful, that you deepen your studies, accumulate great fortune, enrich your life condition, and achieve great results in your faith.

Source: Greetings by the Overseas Department Chief Rev. Nichijitsu Urushibata (Nichiren Shoshu Monthly, October 2006)

Kanshi-e Ceremony (September 18 - 19)


Introduction

Kanshi-e is an annual memorial ceremony for the Twenty-sixth High Priest, Nichikan Shonin. Nichikan Shonin thoroughly refuted the heretical doctrines of the Nichiren Shu sects, which were rampant during the Edo era, and he propagated the Daishonin’s True Buddhism widely. Because of these meritorious deeds, he is revered as a “restorer” along with Ninth High Priest Nichiu Shonin. Every year at the Head Temple, the Kanshi-e ceremony is led by the High Priest.

Two ceremonies - Otaiya (the day before the anniversary date of Nichikan Shonin’s Passing) and Goshoto-e (anniversary date of his passing) – are conducted in the Kyakuden (Reception Hall) and the Joshodo (Ever Chanting Temple), respectively. On the day of the Otaiya Ceremony, the Nichikan Shonin Honokakuriki Sumo Match is held at Taisekiji’s Tonohara Grounds. A special Sumo wrestling ring is erected there and fireworks are featured at night. Also, on the other side of the street many shops are open for business.

Nichikan Shonin the Restorer

Nichikan Shonin was born in August 1665 (the fifth year of Kanbun),in Kozukenokuni Maebashi (present day Maebashi City in Gunma prefecture) He was born with the name lchinoshin. In 1683 (the third year of Tenwa), when he was 19, he questioned a priest who was carrying a copy of the Lotus Sutra, but chanting the Nembutsu and offering prayers to Bodhisattva Kannon. A gate keeper nearby heard the discussion and suggested to Ichinoshin that he visit Jozaiji Temple in Edo shitaya (present day Taito ward, Tokyo). There, he was able to listen to a lecture by the Seventeenth High Priest Nissei Shonin. Ichinoshin’s long held questions were all answered, and he decided to become a priest of Nichiren Shoshu.

Ichinoshin entered the priesthood as a disciple of the chief priest of Jozaiji Temple, who later would become the Twenty-fourth High Priest Nichiei Shonin. He was given the name Kakushin Nichinyo. After completing his Buddhist training at Jozaiji Temple and at Head Temple Taisekiji, he entered the Hosokusa Danrin seminary located in present-day Chiba Prefecture. Danrin means a school for priests to study doctrines. Among the many seminaries, Hosokusa Danrin had a profound connection to Nichiren Shoshu. It was built with the support of Kyodai-in-den, the wife of the Lord of Tokushima. She also had donated funds to rebuild the Mieido at the Head Temple. During the Genroku era, several hundred priests in training gathered at Hosokusa Danrin and studied assiduously.

After entering the seminary, Nichikan Shonin spent springs and autumns there, when school was in session; and the rest of the time at Taisekiji or other centers of Buddhist training and study. As a result, at age 44, he became the head of the Hosokusa Danrin seminary, and his name was changed to Kenjuin Nichikan. Several years later, High Priest Nichiei Shonin appointed Nichikan Shonin as the chief priest of the Renzobo at Taisekiji and the head instructor of the younger priests of the Head Temple. He lectured on the Gosho to the Nichiren Shoshu priesthood and also wrote books on doctrine. In this way, he made tremendous efforts to fulfill his academic responsibilities.

In March, 1718 (the third year of Kyoho), receiving the transmission of the Lifeblood Heritage of the Law from the Twenty-fifth High Priest Nichiyu Shonin, Nichikan Shonin became the Twenty-sixth High Priest of Taisekiji. He gathered his scholarship on the fundamental teachings of Nichiren Shoshu into the Six Volume Writings(Rokkan-sho). He clarified the true Law and correct teachings handed down from the Daishonin and completely refuted the errors of the Nichiren-Shu sects. In terms of faith and practice, Nichikan Shonin built the Joshodo (Ever Chanting Temple). He also made efforts to develop Nichiren Shoshu through promoting the actual practice of Shodai, the cultivation of believers, and the donation of funds to build the Five Story Pagoda. He passed away on August 19, 1726 (the 11th year of Kyoho), at the age of 62.

Events Approaching the Passing of Nichikan Shonin

Realizing that his last day was nearing, after saying goodbye to the Twenty-eighth High Priest Nissho Shonin, priests at Taisekiji, and believers, Nichikan Shonin ordered a professional coffin maker to build his coffin. At midnight on the 18th of August, he had the Gohonzon enshrined in his chamber and wrote a poem, anticipating his passing :Though I was born in the Latter Day with a lesser body and mind, the seed from long ago is unchanged. Next, he ate seven chopstick-servings of buckwheat noodles, which he ordered his disciple to prepare in advance. Then, with a smile on his face, he declared, “How happy a life I have lived in this world.” After this, he rinsed his throat, tidied up his clothes, and chanted to the Gohonzon. While chanting, he passed away solemnly, as if he were sleeping, at the time of the dragon (8:00 AM), on August 19.

Nichikan Shonin made great efforts for the development of Taisekiji, as he clarified and propagated the doctrines based on the Lifeblood Heritage of the Law inherited from Nichiren Daishonin. His legacy is beaming ever more brightly after his passing. We revere his supreme virtue as the restorer to this day. If you have an opportunity, please take part in the Kanshi-e Ceremony and sincerely repay your debt of gratitude to Nichikan Shonin.

Source: Myokyo magazine Aug 2015 (Nichiren Shoshu Monthly, Dec 2015)

Gotai-e Ceremony (November 20 - 21)


Introduction

Oeshiki is the ceremony to celebrate the eternal life of Nichiren Daishonin, who passed away at the residence of Ikegami Munenaka in Bushu Ikegami (present day Ota ward in Tokyo) on October 13, in the fifth year of Koan (1282). It is the celebration that signifies the physical death and eternal presence of Nichiren Daishonin throughout the three existences of life. You may be surprised to hear that we celebrate someone's death. However, since the Daishonin is the True Buddha, his life is eternal, and he always is present, teaching the Law. He never passed into extinction and always exists through our three existences. The Daishonin, however, who was born in the Kamakura era most certainly died. So what does this mean? As we recite the Juryo chapter of the Lotus Sutra every morning, there is a passage that reads as follows:

In order to save living beings, as an expedient means I appear to enter nirvana but in truth I do not pass into extinction. I am always here, preaching the Law.
為度衆生故 方便現涅槃 而実不滅度 常住此説法
(Hokekyo,p.439; The Lotus Sutra,Watson, p. 22g)

This means that the Daishonin's passing away was an expedient means. The Buddha's word "expedient means" (Jpn. hoben) does not mean "untruthful." Hoben indicates a method that the Buddha applies to guide us to the correct faith and practice. If we think that the Buddha is always here, we will set our minds at ease. We'll think that the "Buddha will help me anytime," and this will lead us to become idle in our Buddhist practice. The Buddha passed away to teach us not to think that he always will be here and to remind us to strive in our Buddhist practice without relaxing.

The Daishonin described his life as follows:
I Nichiren, with sumi, have inscribed the Gohonzon by infusing my life into it.
(Gosho, p. 685)

The Daishonin's life resides at Head Temple Taisekiji as the Dai-Gohonzon of the High Sanctuary of the Essential Teaching. The Daishonin always is teaching us and guiding us toward the correct Path.

In Nichiren Shoshu, various kinds of ceremonies are conducted throughout the year. Among them, the Oeshiki is one of the most important ceremonies. At the Head Temple, Oeshiki is called the Shuso Gotai-e Ceremony. The High Priest conducts this ceremony every year on November 20 and 21.

It is said that the Daishonin passed away around the hour of the Dragon (approximately 8:oo AM). Legend says that at the time of the Daishonin's passing, the Earth shook and the cherry blossoms bloomed out of season. It was October, deep into autumn. This is why we have the custom of making paper cherry blossoms and decorating the altar with them.

The Afternoon of the Twentieth, the Ceremony begins

Prayers are offered to the Dai-Gohonzon. In the evening, the Oneri rite is performed. A slow procession of the priests, representing the advent of Nichiren Daishonin, suddenly comes to a halt when it arrives in front of the Mieido Temple. A bell is struck seven, five, and then three times, as six priests run out to greet the High Priest, bowing reverently. This performance symbolizes the disciples asking the True Buddha to enter the temple to expound the Law.

The procession then moves west around the Mieido and enters from the rear. This is done because Nichiren Daishonin is assumed, in this ceremony, to dwell eternally at the Mieido to elucidate True Buddhism. The lay members enter as guests at the front entrance. After entering the hall, the High Priest takes a seat facing north on an elevated pulpit, the jogyo-za (Bodhisattva Jogyo’s seat). He represents Bodhisattva Jogyo, whose emergence from the earth is described in the Yujutsu (fifteenth) chapter of the Lotus Sutra. A priest then asks the High Priest to take the seat of the Buddha. After the High Priest takes his new seat, he burns ceremonial incense and begins his sermon of the Juryo chapter of the Lotus Sutra. The High Priest’s performance in this ritual symbolizes the Daishonin’s revelation that Nam-Myoho-Renge-Kyo is the essence contained in the depths of the Juryo chapter.

Shortly after the sermon, the san san kudo ceremony is served to the High Priest and six senior priests by six attending priests. (Literally, san san kudo means three times three equals nine.) This is an ancient ceremony in Japanese tradition performed to celebrate a happy event. In this ceremony, the san san kudo serves as a gesture to congratulate the Daishonin and his six main disciples, securing the bond between master and disciples. This ritual concludes the first day.

The Second Day begins with an early Morning Gongyo Ceremony

At eight in the morning, the priests assemble at the Mieido for a Gosho Oko Ceremony. The High Priest gives a reading of the Gosho “Rissho Ankoku Ron.” The six other priests read the public remonstrations (Moshijo) written by the successive High Priests.

This ritual indicates that the essence of the Daishonin’s Buddhism is the propagation of the Law. This is a symbolic reaffirmation of the determination to undergo any hardship in order to achieve the Kosen-rufu of substantiation. It means that the enlightenment of all humankind is only possible through the propagation of True Buddhism of the Three Great Secret Laws. The Oeshiki Ceremony ends with the final ritual of taking the paper cherry blossoms down from the altar.

Source: Myoko magazine, October 2010 (Nichiren Shoshu Monthly, Mar 2011) and Nichiren Shoshu Gyoji


Application is open to Kaimyo-in believers only

Watch this space as we reveal further details on tozan applications!