Category Archives: Blog

d9b, Blog

Medicinal Herbs

The Nichiren Buddhist Sangha of the San Francisco Bay Area is reviewing the Lotus Sutra a month at a time. The first Sunday of the month is a formal discussion about the subject of the chapter and the third Sunday, today, is devoted to a discussion of each attendee’s  favorite verse of the chapter and how that verse impacts daily life. This month’s topic was Chapter 5.

The version of the Lotus Sutra that I have here, which was translated by Senchu Murano, calls the chapter “The Simile of Herbs.” But the Nichiren Buddhist Sangha of the San Francisco Bay Area’s preferred translation of the Lotus Sutra is Rissho Kosei-kai’s The Threefold Lotus Sutra: A Modern Translation for Contemporary Readers. This 2019 translation by Michio Shinozaki, Brook Ziporyn and David Earhart calls Chapter 5 “The Parable of the Medicinal Herbs.”

There are no Medicinal Herbs in either translation. Both are English translations of Kumārajīva’s Chinese translation of the Sanskrit in 406 CE.

During the discussion on the first Sunday I raised the question of why “Medicinal” was added to  the title. It distracts from the meaning of the simile, which discusses how the Buddha’s wisdom is rained upon everyone equally and it is received individually based on the individual’s nature and characteristics. Some of us are herbs, some are rice plants, some are trees – all receive the same nourishment from the Buddha. Adding “Medicinal” was a puzzle.

This week, when I was preparing for participating in the service, I decided I would quote from the two “missing” parables from Chapter 5.  These – the Simile of the Clay Pots and Parable of a Blind Man – are from a surviving Sanskrit version that was translated by Leon Hurvitz in his 1983 “Scripture of the Lotus Blossom of the Fine Dharma.”

It was here, in the portion of the sutra Hurvitz added to Chapter 5, that I understood why Hurvitz called Chapter 5  Medicinal Herbs. It all has to do with  how blindness was cured by a physician.  Here’s the context:

“Now there is a certain physician, who knows all ailments. He sees that man born blind. The following occurs to him: ‘This man has fallen victim to an ailment thanks to a former evil deed. Whatever ailments arise, they are all of four kinds: rheumatic, bilious, phlegmatic, or due to a derangement of the humors.’ Then the physician thinks again and again of a means to put an end to that ailment. The following occurs to him: ‘Whatever drugs are current, with them this ailment cannot be treated. But on the Snowy King of Mountains there are four herbs. Which four? The first is named The One Possessed of All Colors, Flavors, and States of Being; the second is named The One That Brings Release from All Ailments; the third is named One That Destroys All Poisons; the fourth is named The One That Confers Happiness on Those Standing in the Right Place: these four herbs.’ Then the physician, showing compassion for that man born blind, thinks of a device by means of which he is able to go to the Snowy King of Mountains and, having gone, ascend it, then descend it, and also search through it thoroughly. Searching in this way, he finds the four herbs. And, having found them, he gives the blind man one chewed with his teeth, one he gives him pounded, one he gives him cooked in a mixture with other things, one he gives him mixed with other things raw, one he gives him after piercing his body with a lancet, one he gives him after burning it in fire, one he gives him mixed with a variety of things, including even such things as food, drink, and the like.

“Then that man born blind, through the application of those devices, regains his sight. …”

Still unresolved is why anyone else would add “Medicinal” to the title.

Gene Reeves’ 2008 translation has “The Parable of the Plants” for Chapter 5. Reeves offers a footnote explanation for the difference:

“In Kumārajīva’s version, though the title is literally ‘Medicinal Herbs Parable,’ in the chapter itself there is no parable having to do with medicinal herbs.”

Reeves notes Hurvitz’s inclusion of a medicinal herb parable but,  since it wasn’t included in Kumārajīva’s translation, Reeves chose to change the title to more accurately reflect the content.

Interestingly, the 1975 version of Rissho Kosei-kai’s “The Threefold Lotus Sutra” has Chapter 5 as “The Parable of the Herbs.”

Blog, The Buddhist Prophet

Calendar: East Meets West

In working my way through Masaharu Anesaki’s book, “Nichiren, The Buddhist Prophet,” in preparation for serializing publication of the book here, I’ve had to contend with the author’s penchant for “accurately” giving the dates of events. After all, accuracy matters when you are a “Professor of the Science of Religion at the Imperial University of Tokyo” in 1916.

For example, Anesaki gives Nichiren’s birth on the 16th day of the second month as March 30. Nichiren’s declaration of his new school on the 28th day of the fourth month was May 17. And his death on 13th day of the 10th month was November 14.

In my editing of the text before publishing here I’ve simply removed the “accurate” date and left the days and months, but the book’s calendar in the appendix offers an opportunity to show what Western calendars at the time would have dated various events in Nichiren’s life.

The difference in dates stems from the structure of the Japanese lunar-solar calendar, which had a year with twelve or thirteen lunar months, each of 29 or 30 days. A month started on the New Moon.

The numbering of calendar months corresponded to 12 solar points pegged to the winter solstice, spring equinox, summer solstice and autumn equinox. The year began on the winter solstice. The spring equinox was month two and the winter solstice was month 11. Since the lunar month of 29.5 days is shorter than the solar month of 30.5 days, an additional month was added periodically to match the solar points in the year. These added months are called intercalary and were given the same number as the previous month, not unlike the Western concept of the blue moon.

Roughly speaking, the first month corresponds to our modern February and month numbers are shifted by one or two compared to Western dates. The formulas for determining which months were 29 days and which were 30 and where intercalary months were inserted is so complicated that tables are needed to accurately translate the dates.

This is seen today in the celebration of Obon. The Buddha told Maudalyayana, “You can only save your mother from suffering by gathering holy priests in all the worlds throughout the universe on the 15th day of the seventh month.” The official date of Obon in Japan is August 15, although some places celebrate in July.

Here’s the appendix calendar

 

Chronological Table

The Period Before Nichiren

A.D.
500-800 The introduction of Buddhism and its establishment in Japan.

538 (or 552) Buddhism officially introduced into Japan.

593-622 The reign of Prince-regent Shōtoku, the great organizer and patron of Buddhism.

720-760 The flourishing period of Nara, the era of “Heavenly Peace.”

800-1000 The age of ecclesiastical organization.

767-822 Saichō, or Dengyō Daishi, the founder of the Hiei institutions, on the basis of T’ien T’ai Buddhism.

774-835 Kūkai, or Kōbō Daishi, the organizer of Shingon mysticism.

942-1007 Genshin, the abbot of Eshin-in, the greatest of the pioneers of Amita-Buddhism.

1000-1200 The age of ecclesiastical degeneration.

1157 and 1159 The civil wars which gave occasion to the rise of the military clans.

1159-1185 The reign of the Taira clan, in Miyako.

1186 The establishment of the Minamoto Dictatorship at Kamakura.

1200-1300 The age of religious reformation.

1133-1212 Hōnen, the propounder of Amita-Buddhism.

1155-1213 Jōkei, the reformer of Ritsu, or the disciplinary school of Buddhism.

1140-1215 Eisai, the introducer of Zen Buddhism, of the Rinzai school.

1200-1253 Dōgen, the great Zen master, of the Sōdō school.

1219 The Hōjōs thrust aside the Minamotos.

1221 The defeat of the Imperial party.

Nichiren’s Lifetime
1222 Nichiren born (second month, 16th day; March 30).
1233 Nichiren sent to Kiyozumi.
1237 Nichiren ordained; his religious struggles.
1243-53 Nichiren studying at Hiei and other centers of Buddhism.
1253 Nichiren proclaims his religion “to the universe” and to mankind (fourth month, 28th day; May 17).
1253-58 Nichiren on missionary journeys, and resident in Kamakura.
1258-59 Nichiren studying at the library of the Iwamoto monastery.
1260 “The Establishment of Righteousness and the Security of the Country presented to the Hōjō government. (seventh month, 16th day; August 24).
1260 Nichiren attacked by a mob (eighth month, 27th day; October 3).
1261-63 Nichiren exiled to Izu (arrived there fifth month, 12th day; June 11th).
1262 Nichiren formulates his five theses.
1263 Nichiren released and returned to Kamakura (second month 22d day; April 1).
1264-68 Nichiren on missionary journeys, chiefly in his native province.
1264 The peril in the Pine Forest (11th month, 11th day; December 1).
1268-69 Mongol envoys come to Japan.
1268 Nichiren renews his remonstrance and sends letters to the authorities and prelates (10th month, 11th day; November 16).
1269-70 Nichiren on missionary journeys, probably in Kai.
1271 Nichiren returns to Kamakura, and the final issue fought.
1271 Nichiren arrested and sentenced to death; the narrow escape at Tatsu-no-kuchi (ninth month, 12th day; October 17).
1271-74 Nichiren exiled to Sado, an island in the Sea of Japan.
1271 Nichiren starts from Echi for Sado (10th month, 10th day; November 13).
1271 Nichiren stays at Teradomari, the port for Sado, (10th month, 21st-27th day; November 24-30).
1271 Nichiren arrives at Sado (10th month, 28th day; December 1).
1272 “Opening the Eyes” finished (second month; March).
1273 “The Spiritual Introspection of the Supreme Beings ” finished (fourth month, 25th day; May 13).
1273 The graphic representation of the Supreme Being made (seventh month, eighth day; August 21).
1273 Several other important essays written.
1274 The sentence of release arrives at Sado third month, eighth day; April 16).
1274 Nichiren arrives at Kamakura (third month, 26th day; May 4).
1274 Nichiren called to the government office (fourth month, eighth day; May 15).
1274 Nichiren leaves Kamakura (fifth month, 12th day; June 17).
1274-82 Nichiren lives in retirement in Minobu.
1274 Nichiren arrives at Minobu (fifth month, 17th day; June 22).
1274 “A Treatise on the Quintessence of the Lotus of Truth” finished (fifth month, 24th day; June 29).
1274 Mongols invade western islands, in autumn.
1275 “The Selection of the Time,” and other writings.
1276 “In Recompense of Indebtedness,” and other writings.
1277-78 The incident of Kingo, Nichiren’s beloved disciple.
1281 “The Three Great Mysteries” finished (fourth month, eighth day; April 27).
1281 The great armada of the Mongols arrives at the Bay of Hakata (fifth month, 21st day; June 9).
1281 Nichiren sends a circular, the “Epistle of the Little Mongols” (sixth month, 16th day; July 3).
1281 The Mongol armada destroyed (int. seventh month, first day; August 16).
1282 Nichiren leaves Minobu (ninth month, eighth day; October 10th).
1282 Nichiren arrives at Ikegami, and writes his last letter (ninth month, 19th day; October 21).
1282 Nichiren dies (10th month, 13th day; November 14th).

The Period After Nichiren’s Death
1300-1500 The rise of Nichirenite Buddhism and its conflicts with other forms of Buddhism.

1283 A convention of Nichiren’s disciples; his writings brought together (the first anniversary of his death).

1289 The first schism; Nikkō deserts Minobu.

1294 Nichizō starts his propaganda in Miyako, later a great center of the Nichirenite propaganda.

1295 Nichiji starts on a missionary journey to the north; believed to have gone to Yezo and Siberia.

1342 Nichizō, the great apostle of Nichiren, dies.

1314-92 Nichijū, the missionary in Miyako and in the north.

1385-1464 Nichiryū, the missionary in the central provinces.

1407-88 Nisshin, the persecuted.

1422-1500 Nicchō, the organizer of the Minobu institutions.

1536 The persecution of the era Temmon, the severest blow given to the Nichirenite movement.

Blog, The Buddhist Prophet

True Morality

I am in the process of preparing to publish Masaharu Anesaki’s book, “Nichiren, The Buddhist Prophet.” It will be posted in 57 segments matching the divisions in the book’s table of contents. My hope is to provide bite-sized morsels daily that whet the appetite for the story of Nichiren and the Lotus Sutra. The PDF of the book is available here if you want to get a head start.

While working on the section of the book that deals with Nichiren’s Kaimoku-shō, Open Your Eyes to the Lotus Teaching (Writings of Nichiren Shōnin, Doctrine 2, p29-117), I came upon a discussion of morality that I couldn’t resist publishing now during my ongoing Higan celebration.

The duties of the true Buddhist, then, consist in fully knowing the vast scheme of Buddha’s salvation working upon us, in being convinced of our indebtedness to Buddha, and in requiting it by practicing the true morality.

Morality in human relation means, according to this point of view, a life of gratitude shown in fidelity to the Lord, obedience toward one’s master, and filial piety toward one’s parents; all other moral relations flow out of these fundamental ones. But this passive aspect of morality implies the active duty of showing gratitude by perpetuating the will of the benefactor. The ruled fulfills his duty by cooperating with the ruler in the maintenance of order and government, the disciple by propagating the truth taught by the master, and the child by perpetuating the life given by his parents. Similarly, with moral duties viewed from the standpoint of religion: the true faith consists in propagating the Truth, and in ourselves living the life of Truth as revealed by Buddha. This is what is inculcated in the [Lotus Sutra] and is the real import of the vows taken by the saints, the faithful disciples of Buddha.

Nichiren: The Buddhist Prophet, page 71

Blog

What We Need to Do

Recently I was asked this question by a visitor here:

What does one need to do in order to be reborn in Mount Eagle Pureland?

This was my response:

Faith, Practice and Study.

As Rev. Ryuei McCormick explains: “Faith inspires practice and study. Study informs faith and practice. Practice actualizes faith and study.”

We need faith in the Three Treasures: Faith in the Eternal Sakyamuni Buddha as revealed in Chapter 16 of the Lotus Sutra. Faith in the Dharma as revealed in the Lotus Sutra. Faith in the Great Bodhisattva Nichiren Shonin, dispatched by the Original Buddha Sakyamuni to guide people in the Latter Age.

The practice? Chanting Namu Myōhō Renge Kyō

As Nichiren writes in Shohō Jisso-shō, Treatise on All Phenomena as Ultimate Reality, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 79-80:

Have faith in the Great Mandala Gohonzon, the Most Venerable One in the entire world. Earnestly endeavor to strengthen your faith, so that you may be blessed with the protective powers of Śākyamuni Buddha, the Buddha of Many Treasures, and Buddhas in manifestation throughout the Universe. Strive to carry out the two ways of practice and learning. Without practice and learning Buddhism will cease to exist. Endeavor yourself and cause others to practice these two ways of practice and learning, which stem from faith. If possible, please spread even a word or phrase of the sūtra to others.

As for being reborn in Mount Eagle Pureland, consider what Nichiren writes in Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 67-68:

QUESTION: Which “Pure Land” should practicers of the Lotus Sūtra pray to be reborn in?

ANSWER: It is stated in the sixteenth chapter on “The Life Span of the Buddha,” the essence of the Lotus Sūtra consisting of 28 chapters, “I will always stay in this Sahā World;” “I reside here always;” and “This world of Mine is at peace.” According to these statements, the Eternal True Buddha, the origin of all Buddhas in manifestation, is always in this Sahā World. Then why should we wish to be anywhere other than this Sahā World? You should know that there is no Pure Land other than the very place where the practicer of the Lotus Sūtra resides. Why should we concern ourselves seeking a Pure Land in any other place?

It is, therefore, stated in the twenty-first chapter on the “Divine Powers of the Buddha” of the Lotus Sūtra: “Wherever scrolls of the sūtra are placed, whether it may be in a garden, a forest, under a tree, in a monastery, a layman’s house, a palace, a mountain, a valley or a wilderness…, you should know that it is the very place to practice Buddhism.” The Nirvana Sūtra states: “You should know, Gentlemen, that wherever this Nirvana Sūtra spreads becomes the Pure Land as indestructible as a diamond, inhabited by people with bodies as imperishable as a diamond.” Those who believe in and practice the Lotus-Nirvana Sūtras, thus, should not seek the Pure Land anywhere other than the very place where they, believers of this sutra, reside.

Higan, Blog

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.

Blog

Celebrating Nichiren’s Birth

Sacramento Nichiren Buddhist church altar flowers for the Sunday, Feb. 28, service honoring the 800th birthday of Nichiren
Rev. Kenjo Igarashi in full regalia for the service honoring the 800th birthday of Nichiren.

Socially distant but happy to have opportunity to meet inside the Sacramento Nichiren Buddhist Church to celebrate the 800th birthday of Nichiren

Foundations, Blog

Chih-i’s Fa hua hsüan i

Paul L. Swanson’s “Foundations of T’ien-T’ai Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhism” includes a 96 page English translation of a portion of the first chapter of Chih-i’s Profound Meaning of the Lotus Sutra. For the next 80 or so days I’ll be offering quotes from this along with Swanson’s footnotes.

Some of these I find beautiful:

The water does not rise, nor does the moon descend, yet the one moon in a single instant is manifest in all [bodies of] water. The Buddhas do not come, and the sentient beings do not go [yet they are united through the “empathy” or capacity of the believer and the “approach” or power of the Buddha]. The power of the capacity of goodness and compassion is to be perceived in this way. Therefore it is called subtle empathy and response.

Foundations of T'ien T'ai Philosophy, p 208

Or this:

The capacities [of beings] in the ten dharma realms are illumined; if there is a capacity [among sentient beings] there will certainly be a response [from the Buddha].

If the Buddha’s response is to be offered according to the capacity [of sentient beings], then first the physical body should be utilized [to get the attention of sentient beings] with a show of supranormal powers.

After [sentient beings] see the supranormal powers of transformation, they will be amenable to accepting the way [of the Buddha]. Then with a verbal [turning of] the wheel [of the law], the way is proclaimed and revealed to guide [sentient beings].

If they are moistened with the rain of the dharma, they accept the teachings and receive the way and become attendants of the dharma.

The attendants undertake the practice [of the Buddhist way], remove the basis [reasons for rebirth] in saṃsāra, expose the Buddha’s knowledge and insight, and attain great benefit.

Foundations of T'ien T'ai Philosophy, p 211

And while beautiful, appreciation of Chih-i’s quotes is often enhanced by Swanson’s footnotes:

The objects of the [true] aspects of reality are not something produced by Buddhas, gods, or men. They exist inherently on their own and have no beginning. Therefore they come first [on the list of ten subtleties].

Delusions arise due to illusion concerning reality. If one understands reality, then wisdom is born.

Wisdom is the basis for practice. The undertaking of practice is aroused due to the eye of wisdom.371 The three dharmas of the [wisdom] eye, the [practice] feet, and objects become the vehicle [for salvation].

By riding on this vehicle one enters the pure and clear lake [of Buddhahood] and advances on the stages [to attain enlightenment].

Foundations of T'ien T'ai Philosophy, p 210
371
‘The eye of wisdom is the cause and the feet of action are aroused.” It is only when one can see with the eye of wisdom that one can walk to where one needs to go. return

Finally, some of Chih-i’s commentary simply requires footnotes.

[The correct interpretation of conditioned co-arising involves] another fourfold classification: clarification of twelvefold conditioned co-arising conceptually understood as arising and perishing; clarification of twelvefold conditioned co-arising conceptually understood as neither arising nor perishing; clarification of twelvefold conditioned co-arising as beyond conceptual understanding yet as arising and perishing; and clarification of twelvefold conditioned co-arising as beyond conceptual understanding and as neither arising nor perishing.375

Foundations of T'ien T'ai Philosophy, p 212
375
[T]hese four correspond respectively to the Tripiṭaka Teaching, the Shared Teaching, the Distinct Teaching, and the Perfect Teaching. return

Back on Dec. 20, 2020, I discussed Swanson’s dispute with Chih-i’s assertion in Chapter 2 that the Buddha teaches only Bodhisattvas and has no śrāvaka disciples.

d7b, d8b, Blog

Our Unconditional Inheritance

This was written in advance of the Feb. 21, 2021, meeting of the Nichiren Buddhist Sangha of the San Francisco Bay Area, which is discussing Chapter 4 of the Lotus Sutra this month.

During the Feb. 7 presentation on Chapter 4, Understanding by Faith, it was suggested that the rich man’s initial failure to bring his son to him was in some way an illustration that the Buddha is fallible. That suggestion is as wrong as it would be to say that the rich man in Chapter 3 reveals the Buddha is neglectful since he fails to maintain his property and allows his small children to play unsupervised in knowingly dangerous surroundings.

The point in Chapter 4 of the rich man dispatching a messenger to bring his son to him is to illustrate that our inheritance is unconditioned. We are the Buddha’s children. Nothing is required of us to inherit. It is only because we can’t believe we could have such great fortune that the Buddha must bring us along in steps, helping us to gain confidence.

The dire condition of the Triple World (the rich man’s manor house) is the manifestation of our delusions, our misperception. As we will learn in Chapter 16, “I do not see the triple world in the same way as [the living beings of] the triple world do. I see all this clearly and infallibly.” And in gāthās: “[This] pure world of mine is indestructible. / But the [perverted] people think: / “It is full of sorrow, fear, and other sufferings. / It will soon burn away.”

The father pines for his missing son and wishes to welcome him home, but the poor son faints in fright

The poor son is incapable of believing he could be wealthy beyond measure. Instead, when he is released and told he is free to go, “The poor son had the greatest joy that he had ever had.”

The poor son, too base and mean, chooses to live in poverty and deprivation.

Blog

Commemorating the 800th Anniversary of Nichiren Shonin’s Birth

Live Stream of service

February 16, 20211, marks the 800th anniversary of Nichiren Shonin’s birth. Nichiren Shu is celebrating this special day with an online 800th Anniversary Grand Ceremony at Kominatosan Tanjoji Temple.

Schedule
10:30 am: First Bell (Preparation)
10:40 am Second Bell (Congregation Entrance)
10:50 am Drum (Priest Entrance)

That’s 5:30pm Pacific tonight, Feb. 15.
 
Most of the announcements for this ceremony are understandable in Japanese. The main webpage for the event is at nichiren.or.jp/800houyou/. Of course, Google offers on-the-fly translation into English but you need to understand that not everything Google says is necessarily accurate.

Take this translation of the outline of the memorial service:

1

Nichiren is said to have been born in the second month of the year on the day after the Parinirvāṇa of Śākyamuni. In the modern calendar that makes his birthday Feb. 16, 1222. The reason this year is the 800th birthday and not 2022, is because you count the day of his birth as the first celebration. return

Blog

Buddha’s Nirvana & Nichiren’s Birthday

20210214_nba_service
Zooming around the world with the Nichiren Buddhist Sangha of the San Francisco Bay Area.
20210214_LV_shoda_kanai
Rev. Shoda Kanai following Nichiren Buddhist Kannon Temple of Nevada service

This weekend marked the Parinirvāṇa of Śākyamuni and the 800th birthday of Nichiren. In the sangha meeting the focus was on the Śākyamuni’s Parinirvāṇa. In Las Vegas, Rev. Shoda Kanai held a combined service. A combined service is what Rev. Kenjo Igarashi has planned for the end of February at the Sacramento Nichiren Buddhist Church.

I was particularly taken by Rev. Shoda Kanai’s prayer and asked for a copy. Here it is:

PRAYER BUDDHA’S NIRVANA & BIRTHDAY OF NICHIREN DAIBOSATSU

With reverence on this day to our Original Lord Teacher Śākyamuni Buddha, our great benefactor, who entered into Parinirvana, we also humbly conduct this ceremony to extol the 800th anniversary of our Founder’s birthday. We extend our heartfelt joy and praise by adorning this place before them and make offerings of incense, flowers, lights, tea and foods.

The Buddha expounded various teachings since the time of showing his attainment of awakening. He saves those of us who live in the ten-thousand-year age of Degeneration and who have not yet been given any root of good in our previous existences, by leaving us the seed of Buddhahood as a good medicine. His grace is beyond our comprehension. Now we have performed this service to commemorate his Parinirvana, wishing to requite a part of his favors that are as high as mountains and as vast as oceans.

May we accomplish the Buddha’s intention that all sentient beings be led to awakening so that the Saha World can be transformed into the Pure Land of Tranquil Light. The Lotus Sutra says, “In order to save the perverted people, I expediently show my Nirvana to them. In reality I shall never pass away. I always live here and expound the Dharma.” “I am leaving this good medicine here…” “I am always thinking: ‘How shall I cause all living beings to enter into the unsurpassed way and quickly become Buddhas?’” May the Buddha accept our deep gratitude to him out of his great compassion towards us.

Then the Buddha transmitted the essence of the Lotus Sutra and ordered that I be propagated in the Latter Age of the Dharma. It was roughly two thousand years later, that on February 16, 1222, the child of the bodhisattvas was born in the province of Awa in the country of Japan. That was our founder Nichiren Daibosatsu. He was innately endowed with the fulfilled merit of an original disciple of the Original Śākyamuni Buddha; however, to all appearances he was an ordinary person who engaged in strenuous practice. He accepted the transmission from the Eternal Buddha with deep reverence and established the wondrous school to sow the seed of the Wonderful Dharma. Out of his superior compassion he patiently endured many hardships as he taught using the contrary method of presenting the final teaching first and the strict way of breaking and subduing delusions. It is like looking up to a ray of light amidst the darkness of the defiled world. How can we adequately praise the incalculable favor of his teaching? That is why we hold this ceremony of joyful praise here so that we may repay but a drop of the ocean of his favors as a token of our gratitude to him.

The disciples of the Original Śākyamuni Buddha are described in Ch. 15, “They are not defiled by worldliness just as lotus flowers are not defiled by water.” The Buddha says in Ch. 21, “Anyone who…expounds this sutra after my extinction…will be able to eliminate the darkness of the living beings of the world where he walks about, just as the light of the sun and moon eliminates all darkness.”

May the merits we have accumulated by this offering be distributed among all living beings and may we and all other living beings attain the enlightenment of the Buddhas. May all the Dharma realms equally benefit.

Namu Myoho Renge Kyo