Buddhism for Today, p71[Another] important thing to learn from chapter 4 is that those who are fortunate enough to have encountered the Lotus Sutra and have been able to understand it and believe in it can fly straight to the Buddha’s arms. However, today’s world, in the evil ages of the five decays, is filled with “poor sons.” We cannot be said to have actually practiced the spirit of the Lotus Sutra unless we save as many of these poor sons as possible. The only thing we can do to save them and lead them is to understand the spirit of the Buddha’s tactful means as illustrated in this chapter. At the same time, we must follow the Buddha’s example in using tactful means; we must not forget that to follow another’s good example is a shortcut to reaching the goal.
Monthly Archives: March 2021
On the Way to the Other Shore
I’ve decided this year to devote the month of March and September, when the Spring and Fall Equinox occur, to Higan. As explained in a Nichiren Shu brochure:
For Buddhists, this period is not just one characterized by days with almost equal portions of light and dark. Rather, it is a period in which we strive to consciously reflect upon ourselves and our deeds.
Recently, while participating in a Nichiren Buddhist Sangha of the San Francisco Bay Area meeting, I brought up the importance of merit transference through our practice as a means of comforting both the dead and the living. That discussion elicited a criticism from one of the participants. This man felt focusing on funerary services is bad for Buddhism. This was a written comment during a Zoom session and I didn’t take the opportunity to discuss the issue at the time.
I am well aware of the criticism toward the Japanese temple system reliance on funerary services to keep the lights on. While I, too, wish more effort within Nichiren Shu temples was directed toward propagation and education, I do not share the opinion that funerary services have no value. For me, the lack of any formal funerary services within Soka Gakkai was one of my motivations for seeking something more. I am very fortunate to have been able to experience practicing with Ven. Kenjo Igarashi and the Sacramento Nichiren Buddhist Church.
Higan is traditionally a week-long practice, with the three days before and the three days after the Equinox devoted to the six paramitas and the Equinox devoted to memorials for the dead. As I have learned from Rev. Igarashi, at the Equinox the veil between this world and the spiritual world is at its thinnest.
I say “traditionally” three days before and after the Equinox focus on the six paramitas, but I am unable to find any American priest who actually performs week-long services or other observations as part of Higan. So, here I am. I’m creating my own Higan week observance with two, month-long introductions. In future years I envision devoting just the week around the Spring and Fall Equinoxes to the six paramitas and a memorial service.
For the month of March I’ve postponed my daily quotes from the Foundations of T’ien-T’ai Philosophy. Tomorrow I’ll reprint the official Nichiren Shu brochure explaining Higan. For the rest of March, Wednesdays will be devoted to the perfection of charity. Thursdays will be devoted to the perfection of morality. Fridays will be devoted to the perfection of tolerance. Saturday March 20 is the Equinox. Saturdays in March will be devoted to merit transference and the meaning of “the other shore.” Sundays will be devoted to the perfection of energy. Mondays will be devoted to the perfection of meditation. Tuesdays will be devoted to the perfection of wisdom.
I will use quotes from The Six Perfections: Buddhism & the Cultivation of Character to illustrate these perfections.
The Most Important Cause We Can Make
The primary practice of Nichiren Buddhism is chanting Namu Myoho Reng Kyo. In reciting the Odaimoku, we are upholding the spiritual essence of the Lotus Sutra, which is the spiritual essence of the Buddha’s teaching. Likewise, we become one with the Eternal Shakyamuni Buddha by upholding the Wonderful Dharma. This is the most important cause we can make.
Lotus SeedsThe Certainty of the Lotus Sūtra
And yet even though a finger might point to the great earth and miss it, a person tie up the sky, the ocean’s tide lack an ebb and flow, or if the sun should rises in the west, there cannot be a time when the prayer of a practicer of the Lotus Sūtra is not answered. If the various bodhisattvas, human and heavenly beings, eight kinds of gods and demi-gods who protect Buddhism, the two sage bodhisattvas (Medicine King and Brave Donor Bodhisattvas), two heavenly kings (Jikoku-ten and Bishamon-ten), and ten female rākṣasa demons, or even one out of 1,000, do not rush to protect practicers of the Lotus Sūtra, they commit the sin of fooling Śākyamuni and the other Buddhas above and in the nine realms below. Thus, they will protect the practicers of the Lotus Sūtra without fail regardless if the practicers are insincere, unwise, impure, and do not observe the precepts so long as they chant “Namu Myōhō Renge Kyō.”
Kitō Shō, Treatise on Prayers, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 68
Daily Dharma – Mar. 1, 2021
World-Honored One! It is difficult for anyone in the world to believe this. It is as difficult as to believe a handsome, black-haired man twenty-five years old who points to men a hundred years old and says, ‘They are my sons,’ or as to believe men a hundred years old who point to a young man and say, ‘This is our father. He brought us up.’
Maitreya Bodhisattva explains his perplexity to the Buddha in Chapter Fifteen of the Lotus Sūtra. The Buddha had just revealed that he was who taught all the Bodhisattvas who have appeared from underground to continue teaching the Wonderful Dharma after the extinction of the Buddha. Maitreya realizes that his doubts are no different from those of those gathered to hear the Buddha teach and asks the Buddha to explain. When our experience does not match what the Buddha teaches, we should not keep silence and just accept what he tells us. It is only through sincere questioning that we find the Buddha’s mind and make it our own.
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