Gohonzon

Gohonzon (Japanese: 御本尊) is a generic term for a venerated religious object in Japanese Buddhism. It may take the form of a scroll or statuary. 
This article focuses on the mainstream use within Nichiren Buddhism, referring to the calligraphic paper mandala inscribed by Nichiren to which devotional chanting is directed.
Linguistically, the rootword "Honzon" (本尊) derives from ancient word “"Konpon—Sogyo"” signifies devotional object of respect or worship and "GO" (御) is an honorific prefix. 
Varying Nichiren groups accord their own meanings to the "Gohonzon" in different ways, signifying their treatment of the object:
Paper scroll Gohonzon are sometimes known as "Kakejiku Gohonzon" or "Moji—Mandala" (, script mandala). "Butsuzo Gohonzon" are terms for statuary. The Gohonzon is often enshrined within an altar shrine called "Butsudan".
Description.
Nichiren himself attached the greatest importance to his inscription of the Gohonzon and claimed this as a pivotal moment in his life. He stated that by using sumi ink to inscribe it he was acting like a "lion king." Nichiren's calligraphy shifted over the years he inscribed Gohonzon. Details of the composition of the Gohonzon are clear from the approximately 120-125 inscribed in Nichiren's own hand, dating from 1271 to 1282, that are extant. For example, a Gohonzon he inscribed in July 1273 was inscribed on a piece of silk 2.5 ft by 5.5 ft.
Copies of the original Gohonzon have been made by others and can be found in varying sizes. A "Joju Gohonzon" is inscribed for a specific person or organization, an "Okatagi Gohonzon" is generic and produced through a wood block process. Nichiren and his successors also inscribed smaller "Omamori" Gohonzon that are carried on the person.
Opinions on its significance.
The founder Nichiren referred to it as "the banner of propagation" and "a cluster of blessings."
Calligraphic meanings.
A Nichiren Gohonzon is usually written in traditional kanji characters with the addition of two Siddhaṃ scripts. Although exclusive to the other Buddhist sects of his contemporaneous society, Nichiren was highly inclusive of Vedic and Chinese traditions, viewing them as precursors of his own teachings and personages from these traditions are present on the Gohonzon.
Most prominent to all such Gohonzon is the phrase Namu Myōhō Renge Kyō—the primary mantra in Nichiren Buddhism—written down the center in bold calligraphy. This is called the "daimoku" () or "shudai" (, "title"). Right below, also in bold, Nichiren writes his name followed by his seal. This signifies Nichiren's conviction that his life had manifested the essence of the Lotus Sutra.
On the top row can be found the names of Shakyamuni Buddha and Prabhutaratna and the four leaders of the Bodhisattvas of the Earth. The names of deities believed to protect the Buddha land, called the Four Heavenly Kings (Bishamonten, Jikokuten, Kōmokuten, and Zōjōten), further occupy the four corners, and Sanskrit characters depicting Aizen Myō-ō and Fudō Myō-ō are situated along the left and right outer edges. Within this frame are the names of various Buddhas, bodhisattvas, historical and mythological figures in Buddhism, personages representing the ten realms, and deities drawn from Vedic, Chinese, and Japanese traditions are arranged hierarchically. Each of these names represents some aspect of the Buddha's enlightenment or an important Buddhist concept.
History.
Research has documented that Nichiren inscribed 740 Gohonzon. He began inscribing Gohonzon immediately before and during his exile on Sado between late 1271 and early 1274. This follows the attempted and failed execution of him at Tatsunokuchi Beach in 1271. In various letters he referred to this event as his "casting off the transient and revealing the true" (Jpn hosshaku-kempon), at which time he claimed to have discarded his transient status and revealed his essential identity as the Buddha of the Latter Day of the Law. According to Ikeda, Nichiren's intent in manifesting the Gohonzon was to allow people to connect directly with the Law so they, too, could discard the transient and reveal their essential enlightened selves.
The first extant Gohonzon was inscribed by Nichiren on October 9, 1271 before his transport to Sado Island. Stone describes it as embryonic in form. On July 8, 1273 Nichiren inscribed a Gohonzon in its full form with the inscription "Nichiren inscribes this for the first time."
During his exile in Sado Island (1271-1274) Nichiren wrote two treatises explaining the significance of the object of devotion from the theoretical perspectives of the person (The Opening of the Eyes) and the law (The Object of Devotion for Observing the Mind). Nichiren wrote additional letters to his followers bestowing Gohonzon to them and further explaining their significance: "Letter to Misawa," "Reply to Kyo'o," "The Real Aspect of the Gohonzon," and "On the Treasure Tower."
The Gohonzon issue of Soka Gakkai.
Nichiren Shoshu claims that the original Dai Gohonzon mandala at its head temple is the original source of power that is transcribed by the High Priests of Nichiren Shoshu. All Gohonzons loaned by Nichiren Shoshu are copied from the Dai Gohonzon, including the ones currently used both by Soka Gakkai and Kenshokai for their services. Other Nichiren sects use their own version or copied from a different Nichiren Gohonzon, thereby disputing the claims of Nichiren Shoshu’s beliefs on whose authority is conferred the power to inscribe them. 
In 28 November 1991, the Soka Gakkai was expelled by Nichiren Shoshu and thereby lost its source of Gohonzon. By September 1993, the Soka Gakkai began to manufacture their own version and artistic format used today for current members. A Gohonzon transcribed by Nichikan Shonin, the 26th chief abbot of Taisekiji was selected through one of the breakaway priests who sided with President Daisaku Ikeda. 
The Gohonzon used today by Soka Gakkai was copied and transcribed from the Dai Gohonzon in July 1720 by Nichikan Shonin (1665—1726), the twenty-sixth High Priest of Nichiren Shoshu. Another Gohonzon in possession of the Soka Gakkai is the wooden copy manufactured in 1974 transcribed from the Dai Gohonzon by 64th High Priest Nissho Shonin, currently enshrined in the main SGI headquarters of “Daiseido Hall” in Shinjuku, Tokyo, Japan. 
Inscriptions.
The following inscriptions are found in the Gohonzon transcribed by 26th High Priest Nichikan Shonin, as is the mainstream format also transcribed by the Successive High Priests of Nichiren Shoshu:
There are also two inscriptions from Miao-lo's commentary “Hokke Mongu”, "The Annotations on “The Words and Phrases of the Lotus Sutra”": 
The Soka Gakkai organization maintains that only the Gohonzon conferred by their leadership brings both personal happiness and Kosen-rufu, claiming that they possess the true mandate of Nichiren for widespread propagation.
By contrast, Nichiren Shoshu Hokkeko members often omit the honorific term “御” , (“GO”) when referring to Gohonzons used outside their religion, most especially against the Soka Gakkai variant either as a pejorative derision or refusal to acknowledge the implied sacred nature of the Gohonzon outside their sectarian beliefs, often citing them as either fake and lacking the “Kaigen-shu” (Eye-opening) ceremony prescribed to animate a Gohonzon for its spiritual efficacy. The lesser value of “Hon—zon” is used by Nichiren Shoshu members instead. 
Outside of Nichiren Buddhism.
The terms Honzon and Gohonzon are often used interchangeably and with some confusion. In the Japanese new religion Risshō Kōsei Kai, members receive and practice to a "Daigohonzon" enshrined in their homes; the scroll consists of an image of Gautama Buddha At the Risshō Kōsei Kai headquarters there is a Gohonzon that is a statue of Shakyamuni.
In the Jōdo Shinshū school of Pure Land Buddhism, under Hōnen and Shinran, the use of "honzon" became more prevalent; they took the form of inscriptions of the sect's mantra Namu Amida Buddha, other phrases, images of the Buddha, statuary, and even representations of the founder. Rennyo thought the written mantra was more appropriate than a statue but did not ascribe particular powers to it as do Nichiren's followers to their Gohonzon.
In Mikkyō practices such as in Shingon Buddhism, the term "honzon" to refers to the divinity honored in a rite but later came to represent the formal object of worship. The tutelary figure's role is similar to that of the "yidam" in Tibetan Buddhism. Tutelary deities in Vajrayana, including Mikkyō, Chinese Esoteric Buddhism and Tibetan Buddhism, are crucial to many religious practices. In the famous "Goma" fire ritual ceremony, the fire itself while it is being consumed and animated is also considered a temporary Gohonzon.