Category Archives: Higan

Higan, Hsuan Hua, Hsuan Hua Lotus Sutra Commentary, LS32, LS45

Higan: The Patience of Bodhisattvas

Today is the third day of Higan week, the three days before the equinox and the three days after. 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.

The today we consider the Perfection of Patience. For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)

The following four lines of verse talk about the practice of patience. Sometimes I see Bodhisattvas / Becoming bhikṣus, / Living alone in quietude / And delighting in reciting sūtras. These monastics live alone in forests, valleys, or caves, where they may encounter malicious people or ferocious beasts. What does this have to do with patience? If spiteful people insult them or physically abuse them, the Bodhisattvas must endure it; if ferocious beasts bite them, they must also endure it and not be scared. They delight in reciting sūtras. According to the Vajra Sūtra, the merit gained from reciting the Vajra Sūtra is inconceivable.

Hsuan Hua Lotus Sutra Commentary, v2, p270
Higan, Hsuan Hua, Hsuan Hua Lotus Sutra Commentary, LS32, LS45

Higan: The Acts of Kings

Today is the second day of Higan week, the three days before the equinox and the three days after. 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.

Today we consider the Perfection of Discipline. For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)

Maitreya continued, “Mañjuśrī, Bodhisattva Wonderful Virtue, I also see kings, not just one but many of them, traveling to Buddhalands.” Why did they go there? They wanted to visit the Buddhas for the sake of asking about the unsurpassed Path. Upon their request, the Buddhas taught them that everything in this world is unsatisfactory, empty, impermanent, and without intrinsic essence.

The poem “Moon over West River” says,

Wealth and honor are like a dream before dawn;
Success and fame are like a floating cloud;
Blood relations too are unreal,
For affection can turn into hatred.

Wealth and honor are as insubstantial as a dream at daybreak. Success and fame are like clouds drifting across the sky; they do not last. The current family relationships—the ties that bind father and son, elder and younger brothers, husband and wife—are also transitory. You may love someone and be very close to them, but as time goes by, love can turn into animosity.

Maitreya Bodhisattva continued, “They forsake their lands of pleasure, / Their palaces, ministers, and concubines, / Then shave their beards and hair / And clothe themselves in Dharma robes.” Having heard this teaching from the Buddhas, the kings, without further thought, gave away their lands and belongings, including their palaces made of treasures, their towers and pavilions made of agarwood and sandalwood, and their ministers and concubines. Why did they give them away? They gave them away so that they could become novices. As novices, they put on monastic robes. Their five-piece robes were called Dharma robes. …

Earlier verses talked about giving. The previous section describing kings entering monastic life represents the quest for the precepts. The kings arriving at the Buddhalands and requesting the precepts has to do with the pāramitā of precepts.

Hsuan Hua Lotus Sutra Commentary, v2, p268-270
Higan, Hsuan Hua, Hsuan Hua Lotus Sutra Commentary, LS32, LS45

Higan: Seeing the Pāramitā of Giving

Today is the first day of Higan week, the three days before the equinox and the three days after. 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.

The today we consider the Perfection of Generosity. For this Spring Higan week I’m using Hsuan Hua‘s commentary on the Lotus Sutra in which he discusses Maitreya’s questions about what he sees in Chapter 1 after the Buddha illuminates 18,000 worlds in the east. (See this explanation.)

Some practice giving, / Giving gifts of gold, silver, coral, / Pearls, maṇi jewels, / Giant clam shell, carnelian, / Diamonds, and other gems, / Servants and chariots, / Jeweled palanquins and carriages. There is a Dharma-door of giving. What did the Bodhisattvas give? They gave gifts of the seven treasures: gold, silver, coral, pearls, maṇi jewels, giant clam shell, and carnelian. maṇi is also called the wishfulfilling pearl. Giant white clam shell is considered a precious treasure. It appears to have tracks on it but is smooth to the touch. Carnelian is a stone that appears to be infused with streaks of blood. Jeweled palanquins are man-drawn carriages or sedan chairs studded with gems, such as those used to carry ancient emperors.

They offer them with joy. Unlike us, who think that to donate five, ten, or twenty dollars is a big deal, the Bodhisattvas happily gave away such priceless things as the seven treasures.

They dedicate the merit to Buddhahood, / And vow to attain that Vehicle, / Foremost in the three realms, / Praised by all the Buddhas. The Bodhisattvas dedicated their meritorious acts of giving to the realization of Buddhahood. Why did they give away their valuable things? They thought, “I happily give away these valuables, things that are difficult for me to part with, so that I may advance on the road to Buddhahood and become a Buddha. I wish to attain the Buddha Vehicle because it is foremost in the three realms: the realm of desire, the realm of form, and the realm of the formless. It is praised by all the Buddhas.” Those who realize Buddhahood are joyfully praised by all the Buddhas throughout the ten directions.

Hsuan Hua Lotus Sutra Commentary, v2, p262-263
Blog, Higan, Hsuan Hua, perfections

Considering the Six Pāramitās

Twice each year at the Spring and Winter Equinox Nichiren Buddhists are asked to “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 brochure)

Specifically, Nichiren Buddhists are asked to reflect on the six pāramitās of Bodhisattva practice for three days before the equinox and for three days after.

This year for Higan week, which begins tomorrow,  I’m going to post content taken from Chinese Master Hsuan Hua’s commentary on the Lotus Sutra and specifically from Chapter 1, Introductory.

The subject of Bodhisattva Practices and the Six Pāramitās comes up after the Buddha emitted a ray of light from the white curls between his eyebrows, and illumined all the corners of eighteen thousand worlds in the east and prompting Maitreya Bodhisattva to ask what this omen meant.

Hsuan Hua’s commentary includes on outline of the Lotus Sutra created by Ouyi Zhixu (1599-1655 CE).

H5. Asking About Cultivation Of Bodhisattva Practices In Other Lands

  • I1. Asking In General
  • I2. Asking About The Six Pāramitās In Sequence
    • J1. Question About Giving
    • J2. Question About Upholding Precepts
    • J3. Question About Patience
    • J4. Question About Vigor
    • J5. Question About Dhyāna
    • J6. Question About Wisdom
  • I3. Asking About The Six Pāramitās Out Of Sequence
    • J1. Question About Dhyāna
    • J2. Question About Vigor
    • J3. Question About Upholding Precepts
    • J4. Question About Patience
    • J5. Question About Dhyāna
    • J6. Question About Giving
    • J7. Question About Wisdom
Hsuan Hua Lotus Sutra Commentary, v2, pxxxv

I’m going to post content from “Asking About The Six Pāramitās In Sequence” beginning tomorrow and “Asking About The Six Pāramitās Out Of Sequence” in September for the Fall Equinox.

Higan, Śrimālā

Higan: The Meaning of All Things

Today is the final day of Higan week, the three days before the equinox and the three days after. 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.

The today we consider the Perfection of Wisdom. For this Fall Higan week I’m using quotes from Chapter IV of The Sutra of Queen Śrimālā of the Lion’s Roar in which Śrimālā compares the Six Perfections to the True Dharma.

“Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections. Why? …

6) “Good sons and daughters, when questioned concerning the meaning of all things, extensively teach all treatises and all arts, without trepidation, causing those who respond to wisdom to reach the ultimate in science and art. By protecting these [living beings’] intentions, they teach them. When they are thus taught and caused to abide in the True Dharma, this is the perfection of wisdom (prajñā).

“Therefore, O Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections.

Higan, Śrimālā

Higan: Teaching Tranquility, Mindfulness and Recollection

Today is the fifth day of Higan week, the three days before the equinox and the three days after. 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.

The today we consider the Perfection of Meditation. For this Fall Higan week I’m using quotes from Chapter IV of The Sutra of Queen Śrimālā of the Lion’s Roar in which Śrimālā compares the Six Perfections to the True Dharma.

“Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections. Why?…

5) “Good sons and daughters teach tranquility, constant mindfulness not conditioned by external objects, and recollection of all actions and speech over long periods of time to those who respond to meditation. By protecting these [living beings’] intentions, they teach them. When they are thus taught and caused to abide in the True Dharma, this is called the perfection of meditation (dhyāna). …

“Therefore, O Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections.

Higan, Śrimālā

Higan: Teaching Perseverance

Today is the fifth day of Higan week, the three days before the equinox and the three days after. 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.

The today we consider the Perfection of Energy. For this Fall Higan week I’m using quotes from Chapter IV of The Sutra of Queen Śrimālā of the Lion’s Roar in which Śrimālā compares the Six Perfections to the True Dharma.

“Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections. Why? …

4) “Good sons and daughters do not teach indolence but the desire [to practice], supreme perseverance, and cultivation of the four correct postures to those who respond to perseverance. By protecting these [living beings’] intentions, they teach them. When they are thus taught and caused to abide in the True Dharma, this is called the perfection of perseverance (vīrya). …

“Therefore, O Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections.

Higan

Higan: Leaving This Shore to Cross the River of Suffering

Today is the Fall Equinox, the middle of Higan week, the three days before the equinox and the three days after. 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.

Below is the March 2024 newsletter article Ven. Kenjo Igarashi wrote on the subject of Higan-e:

Twice a year, we experience equinoxes, signifying the beginning of either fall or spring. As most may know, this is a significant time for Buddhists as well, who practice those three days before and after the equinox. Higan, as this is called, is a time, when we practice in order for our mind to leave this shore and cross the river of suffering to reach the other shore of enlightenment. During this time of shumbum (spring equinox) and shubun (fall equinox), the length of morning and night is the same and as Buddhists, we must learn to appreciate that midway between the penance and pleasure of life through practice. We must remember that this time of higan is a time for both praying for ourselves and holding memorial services for our ancestors.

Whenever memorial services are held for one’s ancestors, the young people always tend to ask, “Is this necessary?” The same question is often asked in Japan, too, by the younger generation.

Memorial services are not held just to satisfy one’s ego and to please the ancestors. Some people think that by having a memorial service, they have done their duty and find satisfaction in this belief. Many people also think that when a memorial service is held, prayers are simply offered for the benefit of the ancestors; however, this is not true. When we place ourselves before the altar, we are also praying for our own awareness and spiritual growth.

Nichiren Shonin said, in a letter addressed to his follower,
Abutsubo, “There is no finer vehicle of precious truth than the faith of a man or woman who believes in the truth of the Lotus Sutra. It does not matter whether you are rich or poor. If you recite ‘Namu Myo Ho Ren Ge Kyo,’ your body becomes the vehicle of precious truth for you are the Buddha of infinite understanding and truth.”

When we recite the Sutra with Nichiren Shonin’s words in mind, we realize that Buddha dwells in our hearts. Our ancestors dwell in our hearts as well, always sharing our trials and joys.

Money is always good to have but even without it, if your family is healthy and happy you can be sure that your ancestors are resting in peace. No matter how wealthy or poor you may be, if no problems occur in your family, your ancestors are also happy and at peace.

Offering of prayers through the recitation of the Sutra does not mean that you are merely offering prayers to something you cannot see nor understand. You are offering prayers to your innermost self and realizing your infinite love and understanding. You feel grateful for your life, blessed with goodness and moved by the oneness of you and your ancestors. With this awareness you extend the benefits of your prayers to others.

With infinite love and understanding you are at peace. If you are at peace, your ancestors will rest in peace. If your ancestors are at peace, you will be at peace. Your life cannot help but be blessed with goodness. This is the teaching of the Lotus Sutra. Attaining this awareness is the true purpose of having memorial services.

Higan, Śrimālā

Higan: Teaching Non-Hatred, Supreme Patience, and Neutrality

Today is the third day of Higan week, the three days before the equinox and the three days after. 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.

The today we consider the Perfection of Patience. For this Fall Higan week I’m using quotes from Chapter IV of The Sutra of Queen Śrimālā of the Lion’s Roar in which Śrimālā compares the Six Perfections to the True Dharma.

“Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections. Why? …

3) “Good sons and daughters teach non-hatred, supreme patience, and neutrality in outer expression to those who respond to patience. By protecting these [living beings’] intentions, they teach them. When they are thus taught and caused to abide in the True Dharma, this is called the perfection of patience (kṣānti). …

“Therefore, O Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections.

Higan, Śrimālā

Higan: Teaching Discipline

Today is the second day of Higan week, the three days before the equinox and the three days after. 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.

The today we consider the Perfection of Discipline. For this Fall Higan week I’m using quotes from Chapter IV of The Sutra of Queen Śrimālā of the Lion’s Roar in which Śrimālā compares the Six Perfections to the True Dharma.

“Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections. Why? …

2) “Good sons and daughters teach the protection of the six senses, the purification of body, speech, and mind, and the cultivation of the four correct postures [in walking, standing, sitting, and reclining] to those who respond to discipline. By protecting these [living beings’] intentions, they teach them. When they are thus taught and caused to abide in the True Dharma, this is called the perfection of discipline (śīla). …

“Therefore, O Lord, the perfections are not different from the one who accepts the True Dharma. The one who accepts the True Dharma is identical with the perfections.