February 28, 2008
15th Century Hakii Portrait at Minobusan
Updated 2/28/2008
Statues, Drawings, & Paintings of Nichiren
This portrait is often confused with the Water Mirror { Mizukagami} portrait kept at Nakayama. Actually, this one was made in the 1400's, so if Nichiren's reflection was in the water, it was a vision or spirit. It is correctly known as the Hakii Portrait. Details: Muromachi period {15th/16th century}, Panel, colors on paper, measuring 39.0 X 38.2 cm. It is kept at Minobusan Kuonji. According to their web-site, 'it is said' to represent the Shonin at age 60, in 1281, at the main mansion of Hakii.
The artist had apparently traveled to view the original 13th Century Mizukagami Portrait at Nakayama Joko-in. He wanted to paint Nichiren as he would have looked like at age 60, in 1281, while visiting Lord Hakiri's main mansion at Monobu, for the last time. So using the original as a guide, he 'aged' Nichiren.
Note that the perspective in the painting has Nichiren looking to the right {our left}. While no longer observed since about the 16th Century, this traditionally indicated a posthumous portrait.
On Nichiren's Gohonzon for Practicing Kanjin
Minobusan Kuon-ji houses at least one {1} original Nichiren Mandala Gohonzon:
*Mandala #087. Mandala Gohonzon inscribed by Nichiren, formal style. .
*The now lost Dai Mandara of July 08 1273 was also kept there.
*It is also thought to be home to the unpublished Last Mandala Inscribed by the Late Master
Links
Minobusan Kuonji Official Home Page
nichirenpix Minobusan Kuonji Links
Posted in Robin Beck on April 12, 2007 02:21 AM
13th Century Mizukagami Portrait at Nakayama Joko-in
Updated 06-01-2006
Updated 10/28/2008
Mizukagami no Ososisama
Nakayama Joko-in appears to be one of the sub-temples and shrines associated with Hokekyo-ji Temple at Nakayama Ichikawa City, Chiba Prefecture. The lineage of Nakayama originated with Nichiren's lay followers Toki Jonim & Ohta Jomyo.
Statues, Drawings, & Paintings of Nichiren
So we should draw it [the image of Nichiren] as it is without considering [whether] it is good-looking or not." <.i>-- Nikko.
This is maybe the only extant image of Nichiren that was painted while he was still alive. It is the only one I know of that has been independently dated to the 1200's {13th C.}. Note that his eyes, ears, and nose are of ordinary size and proportion. Since the image is not only realistic, it is also dated to the 1200's, we can maybe safely assume this is what he looked like in his 30's, before the persecutions took a toll.
This one is called the "Water Mirror" {Mizukagami} Portrait because it was allegedly painted from Nichiren's reflection in water; since it was not appropriate to look at a Sage. I suspect that is back fill from the Muromachi Era; when Nichiren was seen as descended from the Imperial Line, or even as an incarnation of Tensho Daijin.
The orignal scroll is kept at the Joko-in sub-temple of Hokekyoji Temple located at old Shimousa Province; Nakayama, Ichikawa City, Chiba Prefecture. Nichiren saint image chiba-muse.or.jp
On Nichiren's Gohonzon for Practicing Kanjin
Joko-in also houses at least one {1} original Nichiren Mandala Gohonzon:
Mandala #059 inscribed on February 2, 1279. Mandala inscribed by Nichiren, formal style. This is one of six {6} authenticated and published Nichiren Mandalas that appear to bear the "Gain & Loss Inscriptions." See Gain & Loss Inscriptions on Nichiren Mandalas
The Painting
As one can see, in this portrait, Nichiren is clad in a drab brown robe. He is holding a fully extended scroll with both hands. There is an uncovered sutra table in front of him, holding rolled up scrolls. The story is that it was painted from a reflection, hence the title "Mizukagami," meaning "water mirror or reflection." Some say the portrait depicts the Sage at age 31/32, preaching his first sermon, in the lecture hall of Seichoji Temple, on April 28, 1253. It may also represent him teaching at his Matsu-baga-yatsu Valley/Nagoe Hills Kamakura Hermitage, a year or so later.
The next image is an enhanced version.
If you follow this link , there is a picture you can click on to open a bigger image.:
Hanging scroll " Nichiren saint " (actual size 450×640mm) .
It looks like they allow one download to print for for personal use only.
Links
Nichiren Shu Books & Supplies:
A set of 26 postcards of Buddhist Art
Shochuzan Hokekyo-ji Temple/ Pilgrimage to major Nichiren Shu Temples
Daihonzan Hokekyoji OFFICIAL PAGE
Zuiun's Image
We also have a href="http://www.butsuzou.com/English/aboutzuiun.html">Reverend Zuiun Matsuda's Hokekyo-ji Temple in Nakayama model Nichiren statue ... . carved based on the Nichiren image "Mizukagami no Ososisama"
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Saint Nichiren (Buddhist image)
A light colored Saint Nichiren
The great visiters from USA
Zuiun's web site
Posted by rbeck at February 1, 2006 12:00 AM
February 26, 2008
February 24, 2008
What is Gongyo?
Gongyo on Line: Practical methods and resources to learn and enhance the dynamic Buddhist practice of Mandala Visualization, Sutra Recitation, & Mantra Chanting. What is Gongyo?
Gon or 勤 means diligent; gyo or 行 is a translation of of the Indic caritra; meaning conduct, practice, or action. Gongyo [勤行] is an East Asian Buddhist term for a kind of religious service involving sutra recitation and/or mantra chanting. This often includes the use of a mandala or other religious icon, which serves as an object of devotion, imagery for meditative visualization, a focus for contemplation, all of the above, and more. The icon is often enshrined as part of a family altar and might be housed in a cabinet called a butsudan. Generally, during Gongyo, Buddhists sit in any of several traditional postures, with the hands in the prayer gesture.
The term Gongyo has been popularized in the West by the Soka Gakkai {Value Creating Society}; which is a Nichiren Buddhist Lay Organization, and one of Japan's "New Religions" that emerged during the 20th Century. For this reason, the term is associated with the services taught by Soka Gakkai and their former parent sect, Nichiren Shoshu. Ironically, from what I can gather, the founder of the Nichiren School, Nichiren Shonin, never used the term Gongyo.
According to wiki, other East Asian terms for the same sort of services include otsutome [お勤め] and shojin [精進]. Tsutome is an alternate reading of gon [勤]. I do not know if the mainstream Nichiren School, or Nichiren Shu, uses any of these terms or not. It might vary according to the Lineage, or even Temple. Some western members of Nichiren Shu have used the term "Sacred Services."
At this point, I think western Nichiren Buddhist should just go with the term Gongyo. We should realize, however, that this a generic term. It does not necessarily mean reciting portions of the Lotus Sutra and reading silent prayers, followed by chanting the Mantra; Namu Myoho Renge Kyo, anymore than the term Gohonzon refers exclusively to the Lotus Sutra inspired Mandala designed by Nichiren Shonin. For those who dislike Asian Buddhist jargon, "Sacred Services" might work.
February 22, 2008
Music Dreams
The youtube embedded play lists are not queuing correctly on my new machine, Anyone know anything?
February 21, 2008
Focus the Senses; the Mind Follows
Ki to Revitalization
Sensory Purification
Cleansing the Doors of Perception
Twenty Minutes to Samadhi through
Mantra Chanting & Mandala Visualization.
All that is needed to achieve access samadhi is to focus the mind and the senses on chanting & looking at the 
mandala for 20 minutes. It is necessary to get past the emotions or mental states of sense desire, enmity, boredom, restlessness & anxiety, and self-doubt.
1. Focus the eyes in a steady, effortless gaze on the mandala.
2. Focus the ears on the sound of chanting the mantra.
3. Focus the nose on the scent of incense.
4. Focus the mouth on chanting.
5. Focus one's touch on the hands with palms together in "gassho"
6. The mind should follow.
You might notice you can think one thing, while the mouth is chanting the mantra, the nose is smelling curry rice, the ears are hearing a police siren, and the hands are restless. Tips:
* Breathe in, smell the aloeswood and/or sandalwood.
* Rub the prayer beads just a bit.
* Slowly push the palms together, then release them slowly so they form a cup, then repeat.
Within 20 minutes, the mind should be calm, in access concentration {upacara samadhi}. You should feel ki/chi in your hands. The hands may try to pull apart, push the palms together, or let them cup them slightly, with fingers together. The mind-sense or mano-vijnana especially follows the touch-sense.
If the mind wanders, focus the eyes ... focus the ears ...
Posted by rbeck at August 18, 2007 05:33 PM
Updated February 21, 2008 10:36 AM
Six Sense Purification; 6 Beat Mantra Powered Visualization
Ki to Revitalization
Focus the Senses; the Mind Follows
Sensory Purification
Cleansing the Doors of perception
六根清浄 {rokkon-shojo}
Twenty Minutes to Samadhi through
Mantra Chanting & Mandala Visualization.
Meditation to purify the six sensory faculties is part of a Zange (懺悔}, kshama {or deshana}, or confession-repentance ritual. It is explained in a Tiantai meditation manual known as The Lotus Sutra Method of Repentance {Hokke Sempo; Fahau Chanfa} {法華懺法} or the Confessional Samadhi of the Lotus Sutra. It is based on the Samantabhadra/Fugen Meditation Sutra. The original ceremony was a 21 day retreat. It can get fairly elaborate; involving dietary restrictions, ritual bathing, special clothing, and sanctifying the altar with offering of dharanis, flowers, essential oils, incense, pure water, etcetera. 
I have tried to come up with a Six Beat Mantra Powered Visualization, with each beat corresponding to a sense. Here is a tentative effort:
- Nam', Namu; considerate, mindful, respectful devotion = mind sense, mental objects, thoughts & emotions; the 6th C.
- Myo; wondrous = sight; the 1st C.
- Ho; the Dharma = hearing, the ear sense; the 2nd C.
- Ren, the lotus = the nose, aromas; the 3rd C.
- Ge; flower, fruit = the tongue, taste and flavors; the 4th C.
- Kyo; Sutra, thread, vibration, fabric = the body, touch, the textile sense; the 5th C.
- Back to Nam', Namu; considerate, respectful devotion = mind sense, mental objects, thoughts & emotions; the 6th C.
This is combined with "Focus the Senses; the Mind Follows" [see below]/ Maintain a steady posture; neither rigid nor casual. One way to do this is to push the palms together and tense the body; then pull the palms apart, maintaining finger contact, while relaxing the body. Repeat until the center is found. Be aware that the Five Hindrances will arise; ignore these. If there is an intense emotional issue going on, proceed with extreme caution.
In Focus the Senses; the Mind Follows; I offered a very bare bones method:
- Focus your eyes in a steady, effortless gaze on the Mandala or other Gohonzon.
- Focus your ears on the sound of chanting.
- Focus your nose on the scent of incense if you use it.
- Focus your mouth on chanting.
- Focus your touch on your hands with palms together in "gassho".
- The mind follows.
I first mentioned this simple method at the SGI Unofficial forum in early 2005. It is interesting that Ernesto, working independently, came up with a nearly identical scheme, from different influences, using different sources, which he posted at another news group. Note that the original meditation involved the Confession of the Six Senses. That is something we can discuss later, in the context of insight meditation or kanjin. At this point, we are mostly interested in access samadhi, in getting our minds calm and focused while chanting. With this in mind,
懺/ 忏 / chan - {4} / feel remorse. to regret, to repent
The body, heart, mind, & soul looks at Consciousness in more depth.
Posted by rbeck at August 21, 2007 10:35 AM
Updated February 21, 2008 10:35 AM
The Five Hindrances Revisited
Ki to Revitalization
Twenty Minutes to Samadhi through
Mantra Chanting & Mandala Visualization.
Note that it is NOT necessary to completely rid oneself of negative emotions. To attain to access samadhi, all we must do is get past them, or still them, so as to relax the mind. The Five Hindrances we must get past are: 
1. Kamachanda; Lust: This consists of two words, kama and chanda. The latter, chanda, simply means desire. a nrutral term, Kama translates as lust; meaning desire for pleasure obtained by stimulating the senses. Such desires distracts the mind from concentration.
2. Byapada/Vyapada; Enmity: This means ill will ; the far opposite of metta/maitri, and related feelings of hostility or aggression. The emotion of ill will toward others agitates the mind and body; thus preventing the relaxed mental state needed to concentrate.
3. Thina-middha; Laziness: Thina means something like sloth, listlessness, lazy nature, or indolence; while middhi means drowsiness, torpor, or mental fog. Boredom or apathy might be decent translations of thina-middha. It is being 'sick and tired,' but not relaxed or restful.
4. Uddhacca-kukkucca; Angst: Uddhacca means distraction or restlessness; an unsettled mind. Kukkucca translates as anxiety, worry, or remorse. Uddhacca-kukkucca appears to primarily mean the state of dwelling on rue or regret for past misdeeds. This can further lead to one into sullen, morose, or hopeless moods.
5. Vicikiccha; Cynicism: This is generally translated as suspicious or skeptical doubt. Vicikiccha means to feel uncertain, unsafe, lacking in confidence and trust. A certain amount of skepticism is healthy though. The question becomes how to resolve doubt? In the beginning, this is though faith and devotion. In time, our faith based inquiry shall bear fruit as confidence based on wisdom and insight
The Buddha taught two main types of meditation. These were samadhi-dhyana {concentration/absorption}, and sati/smrti {mindfulness}. The former is also known Samatha {relaxation or stilling the mind} and the latter is also known as panna/prajna-vipassana/vipasyana {wisdom-insight}.
Before practicing either of these, it is necessary to attain upacara samadhi {access samadhi}. In order to attain access concentration, we must overcome the influence of the Pancha Nivarana {Five Hindrances}. These are five of the negative mental states known as klesha or bonno. Klesha or Bonno function like knots in the mind, blocking concentration and insight. To conclude, it is not necessary or even desirable to completely eradicate these five hindrances. We should recognize them, then manage to suspend them for twenty minutes. Come and see what happens.
For more on this topic See Also: The Five Hindrances Animated
Posted by rbeck at August 16, 2007 04:55 PM
Updated February 21, 2008 10:34 AM
February 18, 2008
SGI, Nichiren Shoshu, Human Revolution, & Hosshaku Kenpon
Someone asked about the concept of Hosshaku Kempon {発迹顕本}as understood by Nichiren Shoshu and Soka Gakkai. This is a good nuts & bolts Nichiren Buddhism study question on multiple levels. As some of you may recall, the Soka Gakkai, prior to 1979, taught Hosshaku Kenpon in the context of Buddhist Life Philosophy. It was the last stage in the process of Human Revolution {ningen kakumei} The Soka Gakkai concept of Human Revolution was sometimes taught as a three step or three-fold process of altaring {sic} one's destiny. The first step was Tenju Kyoju; {転重軽受} or lightening one's karmic retribution. For example, one who had the karma to die a violent death might experience a chronic illness instead.
So the next step was Hendoku Iyaku {変毒為薬}, or changing poison into medicine. In the crude example given above; the sickness was the poison. The medicine was to realize that the cause of the illness is really the three poisons of avarice, ignorance, and anger. So, one could infer that the treatment would be to cultivate generosity, wisdom, and compassion. This was viewed as a a natural outcome of chanting sincere Daimoku; with the attitude to take responsibility for, and completely overcome one's illness. Once we achieve this, and overcome the three poisons, then we are able to reveal our natural or innate Buddha Nature. That would be Hosshaku Kenpon, as exemplified by Toda's realization while in prison. "This is similar to a tarnished mirror that will shine like a jewel when polished." -- Nichiren
This application of Nichiren Shoshu theology to ourselves, to our own human revolution, was one of the main issues that led to a near split between Nichiren Shoshu and SGI. way back in 1979. After 1979, up until the actual split in 1991, SGI agreed to stick with the Taisekiji understanding, that such terms only apply to the True Buddha, Nichiren Daishonin. According to Taisekiji, Nichiren Daishonin did his Hosshaku Kenpon at / during / after the Tatsu-no-kuchi incident and his subsequent exile to Sado. Nichiren's Tenju Kyoju was getting exiled instead of having his head cut off. He changed this poison into medicine, by revealing the Gohonzon.
The problem is that Nichiren Shoshu has completely distorted the basic mythology. According to them, at Tatsunokuchi, Nichiren cast off his transient identity as Jogyo Bosatsu, and revealed his True Identity as the Original Buddha of Kuon Ganjo. However, according to the account given in Nichiren Shonin's Goibun or Gosho, this is simply not the case. Nichiren did not see himself as Jogyo prior to Tatsu-no-kuchi; and he never saw himself as Shakyamuni's Original Teacher from the Infinite Past.
If he did, he certainly did not talk about it openly. In fact, it was only after Tatsu-no-kuchi that Nichiren began referring to himself as the Votary, Messenger, Envoy, or Emissary {ie Jogyo} of the Lotus Sutra, and the disciple of Shakyamuni Buddha {of the Juryo Chapter}. So it would be correct to say that, after the Tatsunokuchi persecution, Nichiren Shonin cast off his transient identity as a Tendai Monk.
In Nichiren's own words, from 1277, as translated by SGI, "And I came to believe that, according to the teaching of the Lotus Sutra, the Sage Nichiren is the sovereign of the three- fold world, the father and mother of all living beings, and the emissary of the Thus Come One Shakyamuni— Bodhisattva Superior Practices [Jogyo Bosatsu]."
Also, "the Sage Nichiren is the envoy of the Thus Come One who attained enlightenment in the remote past, the manifestation of Bodhisattva Superior Practices, the votary of the essential teaching of the Lotus Sutra, and the great leader in the fifth five-hundred- year period [following the Buddha’s passing]."
From the same year, "The messenger of Shakyamuni Buddha, the lord of teachings, has twice been paraded through the streets, and his disciples and other supporters have been thrown into prison, killed, injured, or driven from the provinces where they lived."
I can cite dozens of similar proof texts. The Taisekiji view of Nichiren's Hosshaku Kempon, which SGI still more or less upholds, is an obvious distortion. As Nichiren Shonin wrote, " If the source is muddy, the stream will not flow clear; if the body is bent, the shadow will not be straight."
The plain reading, which even comes through SGI's glossed translations, is that Nichiren revealed his True Identity as Jogyo Bosatsu 上行菩薩, Bodhisattva Superior Practices -- the Leader of the Bodhisattvas who emerge from Underground.
In 1979, Soka Gakkai had the chance to stand up and refute the Nichiren Shoshu deviations. There was even an avenue open. Years earlier, they had persuaded Hota Myohonji Temple to leave the Honmon Shu {Hishiyama lineage} and join Nichiren Shoshu. I suspect that they could have, perhaps, convinced Hota to cede with SGI in 1979. Then, SGI could have issued copies of Nichiren's actual Dai Honzon; instead of copies of Nikko's transcriptions {which are fraudulently passed as as transcriptions of the Taisekiji Ita Mandara}.
I have heard that this, aligning with Hota, as an independent school. was even discussed. From what I gather, scrapping the three Taisekiji deviations, and switching to a very different looking Gohonzon, was deemed too radical. Of course, that is hearsay. Still, the SGI was particularly very emotionally invested in the Taisekiji Dai Gohonzon. Of course, it now looks like it is a fake, with the Daimoku copied from the Nichizen Juyo Daimandara / Mannen Kugo Gohonzon, which is now kept at Kitayama and Taisekiji.
Instead, SGI compromised with Nichiren Shoshu. The new approach was to co-opt three other Taisekiji teachings, those of Zange {Buddhist Confession & Repentance}, Kyochi Myogo Shoda {Chanting to fuse one';s life with the Mandala}, and the Nine Consciousness. One thing, these doctrines and practices are not unique to Taisekiji, it their take on them that is unique.
All this, the Soka Gakkia's dynamic application of these teachings, can be found in a series of Seikyo Times articles by VP Tsuji & Mr. Izumi. One of these was "Key to Revitalization." What we see there was not the way High Priest Reverend Nikken and Taisekiji intended for those practices & concepts to be used. Taisekiji's concept was to apologize to their take on the Three Treasures; in which they saw as themselves as the Treasure of Sangha.
Their concept was also that the Gohonzon is the very essence of the Life of Nichiren Daishonin, as the True Buddha, which they believe to be exclusively embodied in their Board Mandala Daigohonzon. The individual Mandala Gohonzon, at home or the community center, draws its power from a connection to Living Daigohonzon Taisekiji. Therefore, Reverend Nikken, as the High Priest who inherited the "Living Essence," could literally turn off our personal Gohonzons.
That was much different from the then SGI concept that we could tap our own Buddha Nature / 9th consciousness, directly, even without a Gohonzon. The practice of Zange and Kyochi Myogo Shodai {Mantra Powered Visualization} gave a concrete way to do that; and it still works. Lightening one's karma, changing the three poisons into medicine, and revealing one's true nature {luminous Citta} accurately describes the process of this Human Revolution. At any rate, Tsuji's guidance did revitalize SGI through about 1985. By then, it was obvious to me that President Ikeda and High Priest Nikken were working at cross purposes. Things were starting to get ugly; that was when I pretty much went Taiten and Independent, albeit in a very clumsy manner. .
To summarize:
1. I agreed with SGI's co-option of Tenju Kyoju, Hendoku Iyaku, and Hosshaku Kenpon. Also, of the Zange & Kyochi Myogo Shodai practices; as well as the Nine Consciousnesses theory. These form an excellent basis for practice.
2. Nichiren Shoshu's take on Nichiren's Hosshaku Kenpon is all wrong. They have distorted the myth. Nichiren Shonin pointed back to the mindfulness & insight practices taught by the Buddha, he was not superseding them. SGI still lacks the fortitude to point that out. The Buddha taught a path that enables people to awaken and reveal the Buddha Nature in this life. Mahayana started as a return to that, but became too ritualistic, and devolved into veneration of imaginary Buddhas, and so on. Nichiren pointed back to Shakyamuni and the Buddha Nature in all of us. Instead of following that, Nichiren Shoshu more or less
replaced Dainichi worship with Nichiren worship; while developing their own Mikkyo transmission outside of the Sutras.
3. SGI blew it in 1979, 1991, and 1996. They blew it with the Kawabe Memo. Instead of attacking Nikken, they could have said, "Wow, it was a fake all along."
4. From what I understand, Hota Myohonji ceded from Nichiren Shoshu in 1991 or so. Why didn't SGI follow?
5. SGI's current track of M/D relationship centering on Ikeda is yet another co-option of Taisekiji dogma; the least desirable and most non-Nichiren one, the idea that one must connect with a living master or specific lineage.
February 16, 2008
Otanjoe: Birth of Nichiren
Nichiren Daishonin was born on 16 February 1222, into a fishing family, 
at the village of Kominato, in Awa province of Boso Hanto {Boso Peninsula}. Miraculous birth legends are often associated with religious figures, and Nichiren is no exception. Three omens are said to have coincided with the birth of the Shonin (Saint/Sage). The sacred places where these events transpired are now preserved near Kominato Tanjoh- (Nativity) Ji (Temple) as Renge-ga-fuchi (Lotus Bed), Tai-no-ura, (Seabream Bay) and Tanjo-ido (Birth Spring).
Life and legends of Nichiren
See also:
nichirenpix Photo Albums
1.Otanjo-e
npx2 · nichirenpix 2
Photo Albums Birth of Nichiren
In the land of the Rising Sun, the Sun rises first in southeastern Boso Hanto. To the Japanese, the sight of the sun emerging from the sea elicits feelings of sacred or mystic insight. Do you believe in miracles? 
Three unusual natural phenomenon are said to have coincided with Nichiren’s nativity. A school of taifish surfaced, blue lotus bloomed out of season, and a hot spring appeared. The symbolic meaning of these auspicious events foretell Nichiren’s mission as the Messenger of the Juryo Chapter Great Physician Parable and Bodhisattva Superior Practices (Jogyo). Were these miracles?
Renge-ga-fuchi
In late winter, February of 1222, lotus beds mystically appeared on the beach 
at Kominato. At dawn on February 16, pure blue or padma lotus flowers bloomed out of season, near the Nukina family’s cottage. This event, and the beach where it occurred, are both known as Renge-ga-fuchi. It is said that Kominato villagers gazed in wonder at this auspicious event.
There are 5 species of Asian water lilies known as Lotus. 
The lotus flower is a common symbol in Buddhist Art, maybe similar to the Lily in Christian Art. The Lotus grows from deep roots in the murky mud, representing the Moha or Delusion of the conditioned mind, up to the clear sunlight, representing Bodhi or Awakening of the pure, luminous mind.
"Of all the flowers, [the Buddha] 
selected the lotus blossom to symbolize the Lotus Sutra. ... when one’s hand takes it up, that hand immediately attains Buddhahood, and when one’s mouth chants it, that mouth is itself a Buddha. "--Nichiren Daishonin
The padma, pundarika, renge, or lotus flower is one of the only plants to bear fruit {or seed} 
and flower simultaneously. This symbolizes the synchronicity of inherent cause (in) and effect (ka), or In-Ga-Gu-Ji. The effects of karma are latent in the causes and arise when conditions are favorable.
Tai-no-ura
In March and April, large schools of Tai move close to Japan’s eastern shores to spawn. 
The schools of Tai are often caught up in the current, causing swells, or “fish islands” {uojima}. It is said the Tai run of 1222 occurred early at Kominato Bay, in February. On the 16th of February 1222, a large school of Tai rose to the surface at the beach, as if in honor of the advent of a Daishonin or Mahamuni (Great Sage/Saint).
Tai no Ura, or the Bay of Red Sea Breams, 
has been preserved as a holy ground since the birth of Nichiren, more than 700 years ago. Fishing for sea bream is prohibited there. A local non-migratory population of the Tai species resides in the bay year round. The Red Sea Bream is usually a deep fish that only enters shallow water to spawn.
In Japan, the annual appearance of schools of Tai in bays and lagoons is associated with good fortune.
The Red sea bream, called Tai, has long been valued there. It is a favorite food and sport fish throughout the country. The Red Sea Bream is frequently confused with the Red Snapper. The True Tai, Pagrus Major, is a member of the Sparidae family of Porgies.
The kami/angel Ebisu,
who is associated with Japanese Buddhism, is often depicted with a seabream. Ebisu is the deity of fishermen and good fortune. He is one of the Seven Lucky Kami or Shichi fuku jin; the only one who originated in Japan.
Tanjo-ido
Nichiren’s father was a fisherman named Mikuni no Tayu Shigetada, Mikuni no Taifu, or Shigetada Nukina Jiro. 
His mother was called Umegiku-nyo. The family resided in a modest cottage on the beach, at Kominato Bay/Pacific Ocean.
On the eve of the Daishonin’s birth, 
Umegika-nyo was said to have had a prophetic dream. She was sitting atop Mt. Hiei and was washing her hands in Lake Omi, when a miniature sun, wrapped in the petals of a lotus blossom, entered her womb. She awoke giving birth to their fourth son. In addition to the Mother’s waking dream, both parents had dreams they would recall, at a conspicuous moment, more than 30 years later.
Meanwhile, a hot spring welled up in a garden just outside the cottage. This spring provided just enough hot spring water to give the newborn baby his first bath. The boy was given the childhood name Zennichi-maro (Splendid Sun 
Child, Boy of the Sun of Goodness, Virtuous Sun Boy, Sun Mind).
Three omens coincided with the birth of the Shonin (Saint/Sage). These sacred places are now preserved near Kominato Tanjoh- (Nativity) Ji (Temple) as Renge-ga-fuchi (Lotus Bed), Tae-no-ura, (Seabream Bay) and Tanjo-ido (Birth Spring). A multi-year study on-going study, in which I am considering Nichiren’s life, in the context of 13th Century Japan, with the aid of images, has clarified my understanding and appreciation of his Bodhisattva mission.
Kominato: Birth Place of Nichiren. Unfortunately, Nichiren was apparently 
largely unknown to, or ignored by, his own contemporary historians. Because of this; rich traditions, legends, and his own writings, some of which are disputed as to authenticity, are the main sources of biographical material.
Southern Boso (Minami-Boso) is a collective term for the area in southernChiba and the southern Boso-hanto Peninsula. There are many sandy beaches along Tokyo Bay in the west. The Pacific Ocean side in the east of Minami-Boso has rocky beaches, many lagoons, and steep cliffs created by erosion. On February 11, 2005 the former town Amatsukominato from Awa District merged with Kamogawa.
Posted by rbeck at November 28, 2006 12:51 AM
Posted in Robin Beck on February 17, 2007 12:51 AM