The question my life presses upon me, whether I face it directly or not, is “How shall I live?” “As what kind of person?” All of us face the task of constructing a life for ourselves, of shaping ourselves into certain kinds of people who will live lives of one kind or another, for better or worse. Some people undertake this task deliberately; they make choices in life in view of an image of the kind of person they would hope to become. From the early beginnings of their tradition, Buddhists have maintained that nothing is more important than developing the freedom implied in their activity of self-cultivation—of deliberately shaping the kind of life you will live. For Buddhists, this is the primary responsibility and opportunity that human beings have. It is, they claim, our singular freedom, a freedom available to no other beings in the universe. And although circumstances beyond anyone’s control will make very different possibilities available for different people, Buddhists have always recognized that the difference between those who assume the task of self-sculpting with imagination, integrity, and courage, and those who do not is enormous, constituting in Buddhism the difference between enlightened ways of being in the world and unenlightened ways. …
One sutra introduces the six perfections by having a disciple ask the Buddha: “How many bases for training are there for those seeking enlightenment?” The Buddha responds: “There are six: generosity, morality, tolerance, energy, meditation, and wisdom.”
This sutra claims that the six perfections are “bases for training.” This means that they constitute a series of practices or “trainings” that guide Buddhist practitioners toward the goal of enlightenment or awakening. These six “trainings” are the means or methods to that all-important end. But the perfections are much more than techniques. They are also the most fundamental dimensions of the goal of enlightenment. Enlightenment is defined in terms of these six qualities of human character; together they constitute the essential qualities of that ideal human state. The perfections, therefore, are the ideal, not just the means to it. Being generous, morally aware, tolerant, energetic, meditative, and wise is what it means for a Buddhist to be enlightened. If perfection in these six dimensions of human character is the goal, then enlightenment, understood in this Buddhist sense, would also be closely correlated to these particular practices. Recognizing this, one sutra says: “Enlightenment just is the path and the path is enlightenment. ” To be moving along the path of self-cultivation by developing the six perfections is the very meaning of “enlightenment.”
The equinox occurs twice a year, once during spring and again in autumn, specifically the day in which night and day are equal in length. The exact day upon which the equinox lands varies from year to year, but the vernal or spring equinox basically occurs during March and the autumnal equinox during September. In Japan, we refer to the seven-day period – that is, the equinox, including the three days prior and following the equinox – as higan.
Higan is understood by most in Japan as a seven-day period that happens twice a year. As such, higan has taken on a secular meaning, gradually shedding its original significance. Whereas, higan is in fact deeply ingrained within Buddhism. 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. Have our words hurt anyone around us? Are our actions serving ourselves more than others? How can we be productive for the sake of society? Are our decisions creating a world of strife rather than peace? Does our lifestyle encroach upon the liberty or happiness of others? Are we aware of how our actions may adversely affect our environment – the soil, air, plants, insects, fish, birds, and animals? In sum, the basic question from a Buddhist point of view is whether or not we are following the right path. Higan serves as an opportunity to consciously readdress some of these basic questions so that we may perhaps reinitialize our thoughts and actions should we be veering off Buddha’s path. In this sense, it is indeed a very important time of the year.
Buddhism is About Practice
Higan then is a period of shugyo or practice. We are often unaware that we are ourselves the cause of many problems. Oftentimes, though we may not intend to slight anyone, our words and deeds can be construed in different ways depending on how and by whom it is received. Therefore, during the period of higan, we try to be extra careful that we do not disrupt things and create problems for others.
The Buddha’s enlightenment can often be characterized as a state of being completely aware. For the Buddha, this may appear to be effortless and second nature. However, these attributes are ones that even the Buddha has nurtured by practicing the right way of living, consciously over a very long period of time. Actually practicing the right path in overcoming mishaps that create confusion and poor judgment eventually lead to a life that is harmonious with our surroundings, and ultimately to peace for all. By theory, should we earnestly follow in the footsteps of the Buddha, there is no reason why we cannot eventually approach the Buddha’s level of awareness.
Buddha’s Way
In any discipline, its practitioners are inclined to try and reach a certain objective. Exactly what that goal is and how it can be reached may vary in its scope and application. Nevertheless, there exists something to aim for. Buddhism is no different in this respect. Without debating the minor differences that we may each value, we as Buddhists are blessed with the metaphor of higan in helping us to visualize our advancement toward this goal.
Higan arrives from the Sanskrit word, pāramitā. A Chinese transliteration for this word was “dao bi an.” In Japanese, these characters would be read “tou hi gan”. tou means to “go to” or to “arrive.” hi means “that” or “there.” gan is “bank” or “shore.” This metaphor asks us to imagine our present station to be associated with “this shore,” called shigan in Japanese. “This shore” is one that is characterized by delusion and repeated suffering. Buddhism posits that there is another bank on the other side of the river or body of water. The other shore represents a goal to which we as Buddhists should aspire. It is characterized by understanding and assurance. This distant shore is called higan. Higan represents wisdom, liberty, and compassion. In our respective ways, we as Buddhists are all striving to reach the other shore, that is, to become like the Buddha. Pāramitā, then, involves crossing over from the shore of ignorance to the other shore of enlightenment. The word pāramitā has come to describe the basic components necessary to attain this.
Although there may be many ways of grasping the concept of pāramitā, it is generally understood to be composed of six basic components. The six pāramitās are as follows:
fuse means to offer one’s self wholeheartedly and unconditionally, without any expectation of its return.
jikai is to follow and maintain the general precepts of the Buddha.
nin-niku suggests a resilience to persevere through hardship.
syojin refers to the necessity of conscientious effort in accomplishing one’s goals.
zenjo points to qualities existent in meditation, calling upon one’s concentration, adjoined by calmness and poise.
Chie is the Buddha’s wisdom, reinforced with its practical application.
Each of these six are complementary with each other. The awareness, application, and internalization of all six of these general practices is thought to be requisite to approach the completeness of the Buddha. Thus, the pāramitās are also referred to as bodhisattva practices, or the necessary stepping stones upon one’s way to becoming a Buddha. The most important thing to note is that these concepts must be put into practice. Without application, it is not Buddhism. Higan, then, is a time to reaffirm and sincerely practice the six pāramitās.
Higan as Observed in Japan
With the practice of the pāramitās, Higan in Japan has incorporated the tradition of acknowledging one’s ancestors and loved ones who have passed away. Although there are many ways of observing higan, many will go to their temples, gravesites of their loved ones, or sit in front of their family alters to offer their prayers in memory of their loved ones. Many will also prepare a unique offering of sweet azuki-bean rice cakes as an offering to be placed on the alters of their loved ones. These azuki-bean rice cakes are called ailed bota mochi in spring and o-hagi during autumn.
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.
Higan arrives from the Sanskrit word, pāramitā. A Chinese transliteration for this word was “dao bi an.” In Japanese, these characters would be read “tou hi gan”. tou means to “go to” or to “arrive.” hi means “that” or “there.” gan is “bank” or “shore.” This metaphor asks us to imagine our present station to be associated with “this shore,” called shigan in Japanese. “This shore” is one that is characterized by delusion and repeated suffering. Buddhism posits that there is another bank on the other side of the river or body of water. The other shore represents a goal to which we as Buddhists should aspire. It is characterized by understanding and assurance. This distant shore is called higan. Higan represents wisdom, liberty, and compassion. In our respective ways, we as Buddhists are all striving to reach the other shore, that is, to become like the Buddha. Pāramitā, then, involves crossing over from the shore of ignorance to the other shore of enlightenment. The word pāramitā has come to describe the basic components necessary to attain this.