“As you read and recite the ‘jiga-ge’ verse, you produce 510 golden characters. Each of these characters transforms itself to be the sun, which in turn changes to Śākyamuni Buddha, who emits the rays of bright light shining through the earth, the three evil realms (hell, realm of hungry spirits and that of beasts), the Hell of Incessant Suffering, and to all the directions in the north, south, east, and west. They shine upward to the ‘Heaven of neither Thought nor Non-Thought’ at the top of the realm of non-form looking everywhere for the souls of the departed.”
Hōren-shō, Letter to Hōren, Writings of Nichiren Shōnin, Volume 6, Followers I,
Pages 56-57
My wife’s father died today in a little village west of Rochester, New York, early this morning. I created this memorial for him and placed it on my altar to remind me of the power of the Lotus Sūtra.
Svastika, one of the marks of a BuddhaHanamatsri shrine with child Buddha
UPDATE: I’ve found a reference to the swastika on the chest in the Sutra of Innumerable Meanings, considered the preface to the Lotus Sutra. See this post.
Yesterday, while decorating the Hanamatsuri shrine, I noticed the symbol at the top of the structure. I already knew that this was a Buddhist symbol millennia before Fascists in Germany co-opted it, but I didn’t know the Buddhist meaning. So I asked Ven. Kenjo Igarashi what this mark of a Buddha means.
“The hairs on the chest of the Buddha are straight and form this pattern,” he said. “And they don’t collect lint.”
I like that story, but I can’t find any confirmation after a fairly lengthy effort to Google “Buddha’s chest hair” and “Swastika Buddha’s chest.”
One website – here – suggested that it was one of the marks of a Buddha:
卍 or 卐 (pronounced “manji” in Japan). A symbol originating in India (Skt. Svastikah, Jp. Kyōji 胸字). Means “to be fortunate.” The word stem SVASTI can be divided into SU (SV), meaning good or well, and ASTI (ASTIKAH), meaning is or being. In modern India, the word means auspicious. In Japan it is used as a symbol of Buddhist faith, one found frequently on statues of the Buddha (Nyorai) and Bodhisattva (Bosatsu), and one of the 32 Marks of the Buddha (Sanjūnisō 三十二相). It represents the ”possession of all virtues” in Japanese Buddhism, and is used on maps to denote temples.
But it wasn’t among the hair-related features:
Mojōkōsō 毛上向相. Body hair is graceful and grows in upward direction.
Ichi Ichiku Ichimōsō 一一孔一毛相. One hair grows from each pore of skin.
Among the trivia I picked up in my search was “swastika” vs “svastika”:
“In Sanskrit, the proper spelling of the word swastika is svastika. Sanskrit has no ‘w’. Literally, the word svastika is a statement of affirmation, “It is!” “Life is good!” “There is value” “There is meaning!” Svastika is a term that affirms the positive values of life. The word is made of su + as. “As” is the root of the verb “to be” of which the third person singular is, “asti,” “it is.” Su is a prefix used in Sanskrit to intensify meaning in a positive way, thus su+asti means literally, “it really is!” When combined, the ‘u’ changes into a ‘v’ thus giving the form svasti. The ending ka makes this verbal form into a noun. This is the linguistic morphology of the word, svastika.”
“In Japanese Buddhism, the Manji is an ancient and important spiritual symbol.
The Manji (Sanscrit: Svastika) represents the harmonious interplay of the many opposites in life – heaven and earth, day and night, etc.
The horizontal line unites light and darkness, while the perpendicular line symbolically connects heaven and earth; and these two combined, form a cross representing the universe in harmony beyond the limits of time and space.
From this harmony comes the power that creates and nurtures all things.
The ‘trailing’ lines at the ends of the cross represent the truth that the universe and all things in it are in a perpetual state of flux.
There two types of Manji — one a mirror image of the other.
The ‘counterclock’ Manji — with the ‘trailing lines’ running from the ends of the central cross to the left (called “Omote“) — represents infinite mercy. This is the prevalent Buddhist Manji symbol in Japan.
The ‘clockwise’ Manji — with the ‘trailing lines’ running from the ends of the central cross to the right (called “Ura“) — represents intellect and strength.”
Ven. Kenjo Igarashi attaches flowers to red cloth that lines top of Hanamatsuri structure. The flowers come from the church grounds and from the garden of a church member. The structure itself was handmade by a church member many years ago. Rev. Igarashi explained that members used to be very handy. Finished decoration The child Buddha, with his hands declaring his realm from the heavens to the earth, stands in a pool of sweet tea. During the service parishioners use the ladle to bathe the statue three times.
I must confess a feeling of awe at my good fortune. At least the good fortune I have to be able to attend Nichiren Shu services. Many people who chant Namu Myōhō Renge Kyō must practice alone because they live far from established Nichiren Shu sanghas. What good fortune I have to live near the Sacramento Nichiren Buddhist Church and to have inlaws within a short commute from the Rochester Shoeizan Enkyoji Buddhist Temple.
I’ve been in Churchville, New York, for a week and a half to help my wife care for her brother, who underwent major surgery, and her 90-year-old father, who fell while we were here and ended up under evaluation in a hospital.
While I’ve been in the area I’ve attended a Shodaigyo service with Shami Kanjo Grohman in Buffalo and attended a Tuesday night Shodaigyo in Rochester and today’s Higan service.
The photo above shows the prop Rev. Igarashi used to illustrate his lecture. The column on the far right says something along the lines of the thought of enlightenment in one’s mind followed by the fruits of a practice. The column second from the left reverses the idea putting the fruits before the thought of enlightenment.
As Rev. Igarashi explained, a person who seeks enlightenment and practices for himself and for others will see benefits in the way of protection from Śākyamuni and deities and perhaps happiness and good health.
But the reverse – chanting for prosperity or good health – will not bring enlightenment or prompt the protection of Śākyamuni or the various deities who help those who practice the Lotus Sūtra.
And immediately this sprang to mind:
Practicing in search of enlightenment combined with the goal of helping others to reach the other shore is one of those foundational differences between what I experienced while a member of Soka Gakkai and today as one who practices Nichiren Shu buddhism.
The benefits I’ve received from the horse pulling the cart far exceeds anything that came from years of trying to get the cart to move the horse.
Over the past few months I’ve been reading books about Bodhisattvas and the Six Perfections from Zen authors, books on the basics of Buddhism and introductions to the Lotus Sutra by authors outside Nichiren Shu. On my to-read pile are books on T’ien-Tai philosophy and the Establishment of the Japanese Tendai School, two volumes of dharma talks by the Most Venerable Nichidatsu Fujii and, for good measure, the Vimalakirti Sutra.
This is all part of my effort to follow Nichiren’s admonition: “Strive to carry out the two ways of practice and learning. Without practice and learning, Buddhism will cease to exist.” (Shohō Jissō Shō, Writings of Nichiren Shōnin, Volume 4 p.79)
But I realize I need to circle back and ensure my foundation in Nichiren Buddhism is sound. I’m reading the Lotus Sutra daily but I haven’t re-read Nichiren’s letters recently.
Today, March 1, I’m starting a 100-day study of Nichiren’s writings that will continue daily through June 9.
I would like to think that I do this in the spirit of “The Best Way for Recompensing Indebtedness,” which comes from Nichiren’s essay on gratitude:
“What is the best way for Buddhists to express their gratitude for the unfathomable kindness that they have received? Mastering Buddhism completely and to be sagacious is the way. How can anyone guide blind persons across a bridge, if he himself is blind? How can a captain, who does not know the direction of the wind, sail his ship to transport many merchants to a mountain of treasure?”
At this point I need to confess that I actually started this on Feb. 26. I’m sort of rounding up so I can start at the beginning of the month. Who starts stuff at the end of the month?
The need for my study was actually underlined for me when I was reading Jisshō-shō — A Treatise on the Ten Chapters of the Great Concentration and Insight — written in Kamakura in 1271.
Nichiren writes:
“Non-Buddhist religions in India claimed that this world was eternal, joyful, free and pure. On the contrary, the Buddha insisted that this world was impermanent, painful, empty and egoless in order to destroy their superficial views. The Two Vehicles (two kinds of Buddhist known as śrāvaka and pratyekabuddha) were stuck to the principle of emptiness preached by the Buddha and could not grasp the idea of eternity in Mahayana Buddhism. The Buddha, therefore, reproached them saying that even the five rebellious sins and evil passions could be a cause of enlightenment, but their inflexible belief in emptiness will never lead them to Buddhahood.” (Writings of Nichiren Shonin, Doctrine 2, Page 5.)
Having just finished two Zen-focused books explaining emptiness, I’m intrigued by Nichiren’s “idea of eternity in Mahayana Buddhism.” What is that? Is there something more than Chapter 16’s assurance that Śākyamuni’s lifespan is immeasurable – not eternal but immeasurable?
Ven. Kenjo Igarashi’s wife, Mihoko, is a master of Japanese flower arranging. I asked Rev. Igarashi if his wife offered Ikebana classes and he laughed. No such luck.
I have permission from Ven. Kenjo Igarashi to record services as long as I don’t publish the actual recording. I use the recordings to capture Rev. Igarashi’s gosho lectures and then summarize them here.
Before today’s service commemorating Nichiren’s birthday, which was followed by a Kaji Kito purification ceremony, I placed my voice recorder on the lectern. I returned to my seat, got distracted while greeting my friends, enjoyed Rev. Igarashi’s talk and, after chatting with friends after the service, got in my car to leave.
As I started the car Rev. Igarashi walked up and handed me the voice recorder. “This wasn’t on,” he said as he gave me the recorder.
Oh, well. Rev. Igarashi promises a gosho on Namu Myoho Renge Kyo next time. Here’s hoping I have better luck.
On the topic of Odaimoku, I’ve added brochure from The Nichiren Buddhist International Center to the Sacramento Nichiren Buddhist Church’s website. I now have 10 brochures available there.
Drove a little more than hour Monday evening to attend the Niagara County Dharma Club meeting at Singer Farm Naturals in Appleton, New York. The Dharma Club is run by Nichiren Shu Shami Kanjo Grohman and his wife, Kristin.
My trip to Upstate New York was made in order to help care for my brother-in-law after a scheduled surgery. When the surgery was postponed it left me with plenty of time to explore the region’s Nichiren Shu sanghas.
The trip to the Dharma Club capped a week of attending activities in Rochester at the Enkyoji Buddhist Temple, which was founded by Nichiren Shu Shami Kanyu Kroll. (The fact that the temple is on the 4th floor of an arts complex in a refurbished factory building only adds to the great atmosphere.)
While I knew of the Buffalo (also served by Shami Kanjo) and Rochester Nichiren Shu sanghas, it was after meeting Kanjo and Kanyu at the Enkyoji Buddhist Network 2017 Summer Retreat at the Choeizan Enkyoji Nichiren Buddhist Temple in Seattle that I was inspired to visit them.
I was particularly interested in the Dharma Club because I feel there is a great need for outreach in the region served by the Sacramento Nichiren Buddhist Church. Nothing is done now to invite people to learn about Nichiren Shu or Nichiren or even Buddhism in general. Yes, everyone is welcomed with smiling faces and encouragement when they attend, but if they know nothing about what happens at a Nichiren Shu service they will get nothing from the service other than befuddlement.
The Dharma Club meeting was very interesting. The discussion led by Kanjo generated a relaxed discussion. And it was over all too soon.
It had been snowing lightly on the way to the meeting, and by the time to drive home it was blowing hard. I enjoy driving in snow in much the way grandparents enjoy grandchildren: Play with them until they become fussy and then return them to their parents. For me, the hour-long drive home was a nice snowy adventure before flying home to snowless Sacramento.
Everyone got some food after the serviceI was made an honorary lay leader and participated in the procession that precedes the service.Group photo following service
Attended Sunday service at 祥栄山円教寺 Shoeizan Enkyoji Buddhist Temple of Rochester (website, Facebook). This was my second Sunday service. I also attended Tuesday and Thursday evening Shodaigyo services and Dharma meetings.
One of the most interesting aspects of the Rochester Sangha is the youthful enthusiasm that permeates all of its activities. To underscore this we had a toddler and his infant sister attend. And these are just two of the congregation’s latest additions. Shami Kanyu 観涌 Kroll has a newborn and another lay leader recently learned he will soon be a father. The temple has plans to provide a nursery in the adjacent Jisso-Kai Dojo.
In Sacramento I’m one of the younger members at 66 years of age. It’s inspiring to see so many people with so much life ahead of them embracing the teachings of Nichiren and the Lotus Sutra.
