This picture hangs on the wall adjacent to the altar at the Sacramento Nichiren Buddhist Church.
We believe in Shakamuni (Sakyamuni) Buddha. He is eternal. He lives in this world. He is our Teacher. He is the Saviour of this world.
We express our faith by uttering the Daimoku (Sacred Title): Namu Myoho Renge Kyo (We devote ourselves to the Myoho Renge Kyo). The Myoho Renge Kyo represents not only the title of a sutra (also called Hokekyo, the Sutra of the Lotus Flower of the Wonderful Law, the Lotus Sutra) in which Shakamuni Buddha declares his eternity but also the Law (teachings) expounded in this sutra, and also the Eternal Buddha as Shakamuni Buddha calls himself in this sutra.
We believe that Nichiren (1222-1282) was the messenger of Shakamuni Buddha. He never gave up propagating the Daimoku after he founded the Nichiren Shu on the twenty-eighth day of the fourth month of the fifth year of Kencho (1253) although he was persecuted many times by arrogant people. The persecutions were just as those prophesied in the Lotus Sutra.
We vow to the Buddha and Nichiren that we will make efforts to secure the peace of the world as well as ours by disseminating the teachings expounded in the Lotus Sutra.
Today I attended the online Sunday service broadcast from Myosho-ji, Wonderful Voice Buddhist Temple, in Charlotte, North Carolina. This is my altar arrangement at home for away services.Lyrics to Forever Sensei, the Soka Gakkai song worshipping SGI International President Daisaku Ikeda.
On Jan. 1, 2015, I walked to my car after a Soka Gakkai New Year’s Gonyo at the the Sacramento SGI Community Center. The angrily folded lyrics of Forever Sensei were clenched in my hand. Concluding what was supposed to be a Nichiren Buddhist service with the worship of a man who leads the Soka Gakkai International organization was just too much.
I vowed in that parking lot on that day that I would defeat the inertia that had kept me in Soka Gakkai and correct my course.
Yesterday, May 14, 2016, was the 500th day since that particular part of my journey began. I truly feel I have joined the path to a Place of Treasures in my journey with the Nichiren Shu community.
Overcoming that inertia was a real challenge. I joined Nichiren Shoshu of America (before the SGI and temple split) in 1989. I was married in a service at the Nichiren Shoshu Temple in Pinole in 1990. When the SGI-Temple divorce came at the end of 1991, I stayed with Soka Gakkai. I never felt a lay organization could ever properly stand alone but I couldn’t see joining a temple that would excommunicate those who wouldn’t toe the line.
In December 2014, I knew my attachment to Soka Gakkai was held by a thin thread. In anticipation of the end, I sent an email to the Nichiren Buddhist International Center asking, “Is there an active program for helping Nichiren followers to transition from Soka Gakkai to Nichiren Shu? And, in particular, is this available in Sacramento?”
No one responded, and when I called I was told that, No, there is no such program. Nor is there one at the Sacramento Nichiren Buddhist Church.
In the past year, I’ve watched as visitors were genuinely welcomed to services at the Sacramento Nichiren Buddhist Church. I was certainly welcomed, and today feel a full member.
In particular, I single out this advice Rev. Tarabini offers the person who asked the question:
What is most important is to practice our faith and study as the Buddha Sakyamuni and Nichiren Daishonin taught us, so that we can grow, truly understand Buddhism, practice and live it just like the Buddha and Nichiren Daishonin did; and so that we and all those around us can be freed from suffering, become satisfied with life, become happy, and attain perfect enlightenment just as the Buddha.
It is not necessary to harbor ill feelings towards the Soka Gakkai, nor towards anyone else for that matter. Maybe everything they taught you was not entirely correct, but their help has nourished you up until today. Maybe they have strayed from the main path of Buddhism. But they did introduce you to Nichiren Daishonin’s teachings and the Lotus Sutra. They opened a door for you. They have also created some doubts questions in your life about Buddhism. For all of this, you should be grateful.
Several people attending today’s online service broadcast from Myosho-ji, Wonderful Voice Buddhist Temple, in Charlotte, North Carolina, are former SGI members, including Rev. Ryusho Jeffus.
At the conclusion of the service a woman who is new to Buddhism expressed her appreciation for the introduction provided by Ryosho Shonin. It’s a sentiment I second.
On April 15, 2016, at 6:10am Eastern time, my wife’s mother died. She had been in hospice care at home for several weeks. The end was not unexpected, but as happens it was still a surprise. This is the first death of a close relative since I became a Nichiren Shu Buddhist.
One of the important aspects of Buddhism and especially Nichiren’s teachings is the practice one does for others, especially parents.
When my wife’s mother died I had been reading Kaimoku-sho. In it Nichiren writes:
Filial devotion preached in Confucianism is limited to this life. Confucian sages and wise men exist in name only because they do not help parents in their future lives. Non-Buddhist religions in India know of the past as well as the future, but they do not know how to help parents. Only Buddhism is worthy of being the way of sages and wise men, as it helps parents in future lives.
Back in March, I wrote about Ven. Kenjo Igarashi’s discussion of death and the 49-day ceremony for the dead. Recently I asked him if he could put this teaching in writing so that I could better explain it to my wife. In response, he used the 49-day journey as the topic for his May sermon included in the church’s Nichiren News newsletter.
The Significance of the 49-Day Journey After Death
Last November marked the 40-year anniversary since I first became an overseas minister. Since then, I have spent these past several months reflecting on my various experiences throughout my journey as a Buddhist priest in the United States. It led me to realize that while I have much more that I wish to tell to you about Buddhism, there are also many concepts that need further explanation. One example that comes to mind is the importance of the 49th day memorial service for the deceased, which is specific to Buddhist traditions. Its significance is often times downplayed or even forgotten, when compared to the notion of holding funeral services. I wish to elaborate on this topic by briefly taking you through the 49-day journey of the deceased.
When an individual passes away, it is said that 49 nails are hammered into their body and soul, restraining both the physical body and soul from moving. Every seven days, starting from the day of the individual’s passing, until the 49th day, we hold memorial services for the individual. Seven nails will be removed every seventh day, until all 49 of these nails are removed, to ultimately free the deceased’s soul. On the 49th day, there will be a trial or hearing held in front of the so-called ”judge”, who will be standing in front of six gates, bearing no signs. However, we all know that each of these gates leads the individual to six possible realms of existence. These include hell, those of hungry spirits, animals, ashura, humans, or the heavenly beings. Everyone wants to either return as a human being, or enter the realm of heavenly beings. This judge in front of the six gates, will not guide this individual to the proper gate, but only instruct them to choose one. The individual will choose the gate based on what they may think is only instinct, yet this decision will also be guided by the actions that the individual took during their time on this earth.
While it may seem as if we take little part in the deceased individual’s 49-day journey, this is not the case. One way we can assist them, is by chanting ”Namu myo ho renge kyo”, which as you know, is the name of the Buddha nature that we all possess. We chant this odaimoku throughout the 49 days to call upon the deceased individual’s Buddha nature. If you recall, the Buddha nature can be imagined as the inside of a seed, while the outer shell represents bad karma resulting primarily from previous actions. Whenever we chant the odaimoku, the Buddha nature slowly grows. While this is a slow process, the more we chant, the more the Buddha nature shows, until it finally appears by sprouting through the outer shell. If the Buddha nature does not appear at the end of the 49 days, the individual will not be able to reach Enlightenment.
While death signifies the end of an individual’s time in this world, it does not mark the ultimate endpoint of their spirit. Please remember that your Buddhist practice can serve an important purpose in providing happiness for not only yourself, but also others, including the deceased.
Rev. Ryusho Jeffus during eye-opening ceremony for GohonzonBrandon
Attended online services at Myosho-ji, Wonderful Voice Buddhist Temple, Charlotte, NC. The service included the eye-opening ceremony for an Omandala to be presented to Brandon, a member of the Charlotte temple who lives in Indiana.
Following the service Brandon thanked Ryusho Shonin and expressed his deep appreciation for the opportunity to attend the Charlotte services regularly. I felt guilty that I only attend Charlotte services when there are no services at the Sacramento Nichiren Buddhist Church. I suppose I should be happy with my good fortune, but today I felt greedy in comparison to those who don’t have a local sangha.
Ven. Kenjo Igarashi prepares altar before the Kaishu-e service honoring the founding of the Nichiren Shu lineage.Flowers next to the incense offering bowl.
On the morning of April 28, 1253, Nichiren Shonin chanted Namu Myoho Renge Kyo to the rising sun, setting the stage for the restoration of devotion to the Lotus Sutra and the Eternal Buddha as the Buddhist practice best suited for the Latter Days of the Dharma. Out of this effort grew the Nichiren Shu tradition that continues today.
As an aside, we also learned today that it was on April 28, 1968, that Ven. Kenjo Igarashi took his original vows to become a priest.
And about this fixation of mine on flowers. For more than 25 years I practiced a variety of Nichiren Buddhism that shuns statues and allows only greens, no flowers, on altars. Having both the joy of flowers and the physical representation of the objects of devotion has proved to be one of my favorite aspects of Nichiren Shu practice. With the constant references to offerings of flowers in the Lotus Sutra and Nichiren’s promotion of statues as objects of devotion, it seems so unnatural to have ever not had flowers and statues on my altar.
Flowers next to hand-carved wooden tablet of Chapter 16 of the Lotus Sutra.
San Jose Nichiren Buddhist Church setup for Hanamatsuri service
Traveled to San Jose to attend the Hanamatsuri service at Myokakuji Betsuin. The flower festival celebrating the birth of Sakyamuni is one of my favorite services and this year, as coincidence would have it, I was able to see two different versions of the tradition.
Recited during the ceremony:
The Coming of the Buddha (From Chapter II Expedients)
The Buddhas, the World-Honored Ones, appear in the worlds in order to cause all living beings to open [the gate to] the insight of the Buddha, and to cause them to purify themselves. They appear in the worlds in order to show the insight of the Buddha to all living beings. They appear in the worlds in order to cause all living beings to obtain the insight of the Buddha. They appear in the worlds in order to cause all living beings to enter the Way to the insight of the Buddha. Sariputra! This is the one great purpose for which the Buddhas appear in the worlds.
Hanamatsuri (flower festival) decorations in front of the altar on April 10, 2016 During the service parishioners use ladle to pour sweet tea over the statue and bathe the baby Sakyamuni.
Today was Hanamatsuri, the flower festival service honoring the birth of Sakyamuni Buddha. The beautiful flower arrangement covering the statue of the baby Sakyamuni was done by Ven. Kenjo Igarashi using flowers grown on the grounds of the Sacramento Nichiren Buddhist Church.
According to tradition, when Sakyamuni was born he immediately walked seven steps and declared, “I alone am honored in heaven and on earth” as he pointed up with one hand and down with the other to indicate he would unite heaven and earth.
Rev. Igarashi’s sermon covered why it is important to make good causes, using the tale of a selfish junior priest as a lesson in the cause and effect consequences of being greedy.
Following the service, everyone was invited for “refreshments” – sushi rice, pasta salad (I’m sure there is a Japanese term for that dish but I don’t know it), barbecue chicken and three different dessert cakes.
Making the gathering even more enjoyable was the welcome provided to two guests who were attending services for the first time.
The latter part of the seventh fascicle of the Commentary on the Great Sun Buddha Sutra, which both Grand Masters Kobo and Dengyo saw, reads: “It is needless to say that reciting sutras earnestly in the Tendai Sect is namely the perfect and sudden way of breathing meditation.”
Hasshu Imoku-sho, Writings of Nichiren Shonin, Doctrine 2
Each of Sakyamuni’s countless sutras is a river flowing into the Sutra of the Lotus Flower of the Wonderful Dharma, the all encompassing ocean of the Buddha’s teaching. Each chant of Namu-Myoho-Renge-Kyo recites not only the Lotus Sutra but all of the Buddha’s sutras.
Namu Myoho Renge Kyo, Namu Myoho Renge Kyo, Namu Myoho Renge Kyo – the perfect and sudden way of breathing meditation.
The thoughts we have are mostly words, and the words are about the things we want. Words can help us make sense of the world around us, especially the words the Buddha uses to teach us. But words can also confuse us when we mistake our expectations for the reality of the world. When the Buddha calls us to become Bodhisattvas, to realize that our happiness is linked to that of all beings, his words open a part of our mind with which we are not familiar. He asks us to set aside the habits we have learned from this world of conflict and see his world in a new way.
As someone who made a career of words and the arrangement of words to communicate ideas, such a reminder of the power of the Buddha’s words is particularly compelling.
This advice from the Daily Dharma echoes the English translation of the Verses for Opening the Sutra that I recite each day:
The most excellent teaching of the Great Vehicle is very difficult to understand. I shall be able to approach enlightenment when I see, hear or touch this sutra. Expounded is the Buddha’s truth. Expounding is the Buddha’s essence. The letters composing this sutra are the Buddha’s manifestation.
One word wraps all of my thoughts in the same way the Odaimoku encompasses the ocean of the Buddha’s teaching. That word in my mind is “faith.”
Today was the Spring Ohigan ceremony. Church members were encouraged to write the names of deceased ancestors on a slip of paper and give it to the priest. During the service, the priest said a prayer for each of the ancestors, citing their names individually.
Ohigan is a Buddhist holiday exclusively celebrated in Japan during both the Spring and Autumnal Equinox. It is observed by nearly every Buddhist sect in Japan. The tradition extends from mild weather that occurs during the time of equinoxes, though the origin of the holiday dates from Emperor Shōmu in the 8th century. People who normally worked in the fields had more leisure time to evaluate their own practices, and to make a renewed effort to follow Buddhism. Today, special services are usually observed in Japanese Buddhist temples, and Japanese temples abroad, based on the particular Buddhist tradition or sect.
The etymology of Ohigan means “the other or that shore of Sanzu River”, which is a common euphemism used in Buddhist literature to refer to Enlightenment. One crosses from this shore of ignorance and suffering to the other shore of Enlightenment and peace.
At the end of the service, Ven. Kenjo Igarashi explained that Ohigan, beyond the prayers for ancestors, is a reminder of the Six Paramitas that Nichiren’s followers practice. He then explained the six. Rather than attempt to paraphrase what he said I’m going to reprint an explanation from Rev. Ryuei McCormick‘s book Lotus Seeds:
The awakened qualities which we develop through our practice are known as the Six Perfections (in Sanskrit, paramitas). The Six Perfections enable us to do the work of a bodhisattva. They are generosity, discipline, patience, energy, meditation, and wisdom.
These Six Perfections are a restatement of the Eightfold Path.
The real difference between the Six Perfections and the Eightfold Path is the addition of generosity and patience, although these are implied by right intentions. By including these two perfections as separate items, it makes explicit the fact that we are not really following the Eightfold Path unless we are generous and patient with others. In this way, the Six Perfections underscore the compassionate dimension that is integral to Mahayana Buddhism.
